Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924009841705 BX5145.G2r" ""'"""'' '-"■"^^ ''"''« ^lizabethan prayer-book & ornaments, 3 1924 009 841 705 THE ELIZABETHAN PRAYER-BOOK AND ORNAMENTS THE Elizabethan Prayer-Book & Ornaments With an Appendix of Documents / BY HENRY GEE, D.D., F.S.A. AUTHOR OF 'THE ELIZABETHAN CLERGY AND THE SETTLEMENT OF RELIGION' CO-EDITOR OF 'DOCUMENTS ILLUSTRATIVE OF ENGLISH CHURCH HISTORY' ILontan MACMILLAN AND CO., Limited NEW YORK : THE MACMILLAN COMPANY 1902 All ripltts rescrz'cd AMICO MEO MHilUImo 3lobanni l^a;;li!; QVO DVCE MIHI PRIMVM SCRIPTA GENTIS NOSTRAE MONIMENTA PATVERVNT D.D.D. PREFACE Not a few periods of history still await careful investigation in the light of contem- porary documents which are constantly being made accessible. Even in the most familiar tracts of the history of our own Church a good deal still remains to be done before a really final verdict can be passed on more than one debated question. The revision of the Prayer-Book under Elizabeth, and the fate of Church Ornaments at the beginning of her reign, are two points in a series of small studies which I proposed to myself some years ago for special research. Another of the series has already seen the light in the shape of The Elizabethan Clergy and the Settlement of Religion, which 1 published in 1898. In the search under- vii viii Elizabethan Prayer- Book taken in preparation for that volume, a large amount of material presented itself which appeared to throw some light upon the fortunes of the Prayer- Book, so that little remained for me to do beyond putting my notes in order, and drawing from them the conclusions that they seemed to warrant. The concluding volumes of Canon Dixon's History were placed in my hands last year, in order that I might prepare them for publica- tion. I was interested in finding that he took the old view of the story of revision, and this fact quickened my desire to satisfy myself concerning a point on which I held widely differing views. I therefore em- braced the opportunity presented when Dr. I nee asked me to take part in the lectures to clergy held in Oxford in July 1901. The substance of this little volume was then delivered in the shape of three lectures. I have in the interval revised my opinions, and have partly recast what I had written, adding many points in the text and in the Preface ix notes. I have also collected the chief docu- ments upon which I rely for the opinions formed, and have put them together in an Appendix. Some of these papers have not been hitherto accessible ; others have been forgotten ; and all of them seemed necessary for checking my conclusions. A brief summary of the book will prepare the reader for the line of argument that I have followed. At the outset the old story of the revision, which has maintained its place since the days of Strype, has been abandoned. Its details, at all events, are not to be pressed as history. The account of what took place in connexion with the Prayer- Book is next reconstructed, so far as it is possible to penetrate the obscurity by means of mentions, hints, and allusions. We do not find that there was any intention to bring back the book of 1549. The book of 1552 alone appears on the scene, in the early months of the year 1559, with three altera- tions and three only. The authorities were X Elizabethan Prayer-Book completely foiled in their attempt to get this book through Parliament in March 1559. It was therefore introduced again in April of that year, and • was passed by the bare majority of three votes. Meanwhile a reaction set in which succeeded in annexing to the Uniformity Act the famous proviso concerning Ornaments, but without changing the as yet unaltered Ornaments Rubric. This rubric was next brought into line with the Proviso in May or June by the action of the Privy Council, as it would seem, and in this way began the contradictory conditions which surround the Ornaments Rubric of 1559. But the Injunctions, which were made public after the Prayer-Book came into use, introduced a "further order," and this practically superseded the Ornaments Rubric. Vestments and ornaments gener- ally were destroyed in large measure by the visitors of 1559, and by subsequent commissions. A compromise in favour of the cope was effected in 1560, but when Preface xi the tide of Puritanism began to rise, this compromise became a dead letter. At last, in the Advertisements of 1566, Archbishop Parker strove to enforce the surplice in all parish churches, whilst the use of the cope was henceforth confined to cathedral and collegiate churches. Thus the famous document was a concession to the prevailing feeling of the time. By that year most of the vestments, other than the cope, seem to have been destroyed, whilst crosses, roods, altars, chalices, .and many other articles of church furniture, shared the fate of the vestments. Such is a bare outline of the history of the Prayer- Book and Church Ornaments during the early years of the reign of Elizabeth. I carry the investigation no farther. I do not in the text, for instance, consider the subsequent history of the Orna- ments Rubric. That question lies entirely apart from the special investigation pursued in the following pages, and must be left to xii Elizabethan Prayer-Book those who have made more detailed study of the circumstances than I can claim. It is only right to add that I have practically confined myself to original docu- ments in forming the conclusions which I have reached. It might otherwise savour of disrespect or self-confidence that no mention is made of the many books which have been written in recent years with more or less reference to matters discussed in this volume. It was clearly impossible to deal effectively with so large a mass of literature, and I determined, therefore, to keep, with slight exception, to authorities more or less original and contemporary. I can scarcely hope that my conclusions will commend themselves to all readers, but the materials for confirmation or correction are, at all events, presented for their judgment. HENRY GEE. RiPON, Christinas 1901. CONTENTS CHAPTER I THE CURRENT STORY OF THE REVISION I. Modern Accounts PAGE Obscure passages in the history of the Prayer-Book . i The history of the Revision of 1559 is one of these 2 The usual story of the Committee of Revision . 3 2. The Account in Strype Two documents underhe the usual story . . 5 Scope of the " Device " . .5 History of Guest's Letter . . 6 Strype's Annals and his use of the Letter . , 7 Its additional information . . . 8 The position he assigns to Guest . . 8 Subsequent acceptance of his theory . . 9 Dugdale's Life of Geste ... 9 3. Historians before Strype Burnet passes over the Revision , 1 1 Heylyn uses the " Device '' . 11 xiv Elizabethan Prayer-Book FACE Fuller gives no description . . .12 Laud's notes in 1638 embody the " Device'' . 12 Q.zxnAe.n'% Annals of Elizabeth ... 13 His general position and historical collections . 1 3 He first quotes the " Device " ..14 A summary of his narrative . 1 5 4. Examination of the " Device " (I) Its manuscript history 16 The Yelverton MS. 16 Cotton MS. . 17 (2) Its origin discussed 19 Similar documents compared 20 Gooderick's " Points " . 20 " Distresses of the Commonwealth" 21 (3) Contents of the " Device " 24 The questions propounded 24 Its remedies and fears . 25 Its suggestions for the Prayer-Book 26 (4) Its authority .... 27 Internal evidence in its favour 27 Objections made to its description . 28 The argument from silence . 30 The conclusion reached 31 5. Examination of Guest's Letter Its general form . . • • 31 Its supposed evidence of revision 32 Contents XV Objections: (i) Absence of date (2) The handwriting . (3) Guest's position (4) Character of the points reviewed (5) An important omission . (6) Certain other points Conclusion . Its possible reference to 1552 Support in Cranmer's action . Cecil's previous correspondence Guest's vindication of 1552 Corroboration in Feckenham's speech Force of Guest's concluding wish . PAGE 33 34 35 36 37 38 39 40 43 45 47 48 49 6. The Queen's Supposed Wishes Collier's statement It is disproved 51 52 CHAPTER II THE STORY RECONSTRUCTED I. Early Weeks of the Reign Need of reconstructing the story Proclamation against change . The returning exiles' indiscretion Gooderick suggests a policy . 54 55 57 59 xvi Elizabethan Prayer-Book PAGE The Litanies in English .... 6i Proclamation checking irregular services . 63 Continuation of the old ceremonial . . 65 2. The Committee meet The "Device" framed .... .67 Names and antecedents of the committee 67 Who proposed the names ? . .70 They meet in February . . y^i Reasons for mystery 77 3. Parliament and Convocation of 1559 Meeting of Parliament . 79 The Prayer-Book presented . 80 It is dropped . 80 Petition of Convocation . 8 1 United Remonstrance voted . 81 4. The Prayer-Book defeated Bill to legalise use of 1552 83 The book tacked to Supremacy Bill 84 Speeches in opposition . . .85 The book is dropped . .87 Bishop Scot's speech . . 87 Feckenham's speech . 88 Fate of the Supremacy Bill . gi Contents xvii 5. Events of the Easter Recess ?AGE Proclamation concerning the Communion . 94 Its doubtful legality ... 94 Easter Communion at Court . 95 The Westminster Disputation 97 Its aim is to justify the Prayer-Book . 98 Its nugatory conclusion . 98 6. The Prayer-Book passes Parliament reassembles, April 3 . . . ,99 The delay of the book causes disappointment . 99 Peace concluded with France 100 A new Supremacy Bill introduced, April 5 . .100 Its probable characteristic . .100 Appearance of the Uniformity Bill, April 18 . . loi A strong resistance develops . . loi Important speech of Bishop Scot . . . loi Evidence of a Eucharistic debate . . . loi Narrow majority for the Bill, April 28 . . io3 Sandys announces it to Parker, April 30 . 103 Its description in the Act ... 103 7. The Proviso to the Uniformity Act Character of the Proviso . . • i o 5 It is inconsistent with the Rubric of 1552 . 105 Its reference explained by Sandys . . .106 It is reactionary . . • 106 Does it intend Edward's first and second year ? 107 xviii Elizabethan Prayer-Book PAGE Objections to this view of Sandys . . io7 The stress is on retention . . . 109 Value of Sandys' words . . no " Second year" may refer to 1549 . in An objection to this view . . . .111 References to Edward's second year . .112 The Act of 1552 favours the view . . ■ 1 1 3 Conclusion in favour of 1 549 114 CHAPTER III THE SEQUEL: RIVAL POLICIES I. The Ornaments Rubric Discrepancy between the printed and the prescribed book . . ..115 This reflects two policies . . . 116 A reaction had set in . 116 Influence of Boxall and de Feria 116 The Reform party defend themselves . . 118 Assumption that the book of 1552 is restored . . 120 Much iconoclasm sets in . . . . .121 Extent of such action ... .122 Sermons of Grindal and Home . 123 St. Paul's maintains the old service . 124 Action of the Privy Council ... 124 They form an Ecclesiastical Commission 124 The Prayer-Book in use . 125 Was it generally available ? 126 Contents xix PAGE Objection in certain places . 127 Differences of text between 1552 and 1559 • 128 The discrepancy in the Ornaments Rubric . 129 Text of Rubrics and Proviso . 130 Authority for the changed rubric . . .131 The fact can be traced .... 132 Possible names of those concerned . . 134 The Council Acts are lost . . 134 What the change would involve . . 135 2. Policy of the Injunctions Alarm of the Reform party . 135 Letter of Peter Martyr . . . . 136 " Further order " of the Injunctions . 136 Who prepared them ? . .137 Their directions as to altars . 137 Their dealing with church goods . 138 They modify the Rubric . .140 Perplexing conditions which result . . 141 A general visitation enforces the Injunctions 142 Burning and defacement of church goods 143 Evidence of Churchwardens' Accounts . 145 Evidence of a Lincoln return of I 566 . .146 Completeness of the visitors' work . 148 3. A Compromise as regards Vestments A wedding at Court in October 1559 . 15° The Queen's revival of vestments 150 XX Elizabethan Prayer-Book PAGE What influenced her ? . . 15' Renewed alarm is felt ... 152 Remonstrance of Cox . . . • • 152 Correspondence with Peter Martyr . . • I53 A private conference is held . I54 The Queen yields ... -155 A compromise is effected . . 156 It is seen in the Interpretations . .156 Observance of this compromise . . .157 Use as regards copes . . . {note) 158 The outward apparel a separate question . 159 Force of Injunction 30 ... .159 This becomes a grievance . . .160 4. The Advertisements a Rule and Concession The Convocation of 1563 . . 160 Attempt to upset the compromise . .160 PoKcy of the extreme party . .161 A more moderate faction . .162 The compromise of 1560 is left . . . 163 Irregularities in practice . . .163 The Queen's peremptory letter . . 164 The return of 1565 .... 164 Negotiations ensue . . 165 The Advertisements framed . .166 Their regulation of vestments 166 Character of this . . . . 167 Fate of chasuble and alb . .168 Contents xxi CHAPTER IV SOME FURTHER DETAILS ABOUT CHURCH GOODS I. Further Prayer-Book Changes A new calendar drawn up, 1561 . .171 Character of its changes . . .172 Table of kindred and affinity, 1563 . 172 2. Alteration in Chancels The letter of 1561 The Rubric of i 5 5 2 Changes by the visitors . Demolition of altars Authority for this Covering of the Holy Table Its position in the church Posture of the communicants Position of the minister This becomes a point of conscience Variety of usage in this respect Paten and chalice . . . . Evidence of visitation Elizabethan communion cups 173 174 174 175 176 177 178 179 180 181 {note) 181 182 183 184 xxii Elizabethan Prayer- Book 3. Fate of other Articles PAGE The rood-lofts pulled down . . . 184 Restraining order ofi56i . . . .185 Transposition enjoined . . .186 Rebuilding of screens allowed . .187 Church fonts ... 188 The cross and crucifix . .189 The old Latin service-books . .190 The Act of Edward not revived . 191 The books generally destroyed . 191 Inquiries are made for them . 192 Other church goods ... 193 APPENDIX OF DOCUMENTS 1 . The Device for Alteration of Religion, in the First Year of Queen Elizabeth . . -195 2. Gooderick's " Divers Points of Religion " 202 3. The Distresses of the Commonwealth, with the Means to remedy them 206 4. Guest's Letter . . 215 5. Cranmer's Letter of October 7, 1552 224 6. Speech of Abbot Feckenham . 228 7. Speech of Bishop Scot . . . . .236 8. List of Attendances in the House of Lords, 1559 253 9. Proclamation for Receiving the Communion in Both Kinds . . , . 255 Contents xxiii PAGE 10. Differences between the Book of 1552 and that of 1559 . . . . . 258 11. Extracts from the Injunctions of 1559 . 260 12. Extracts from Visitation Articles of I 559 . . 267 13. List of Printed EHzabethan Churchwardens' Accounts ...... 268 14. Extract from the " Interpretations and other Considerations" . . ... 270 15. Extracts from the Advertisements of I 566 . 271 16. Order concerning Rood-Lofts, etc. 273 INDEX 277 CHAPTER I THE CURRENT STORY OF THE REVISION The history of the Prayer- Book has received obscurity as to the Revision much additional Hght in recent years. There of 1559- are still, however, one or two periods in that history which are somewhat obscure. In the preface to his valuable new edition of Canon Procter's standard work, Mr. Frere says : " In the case of the Elizabethan Prayer-Book the facts are still so scantily known . . . that there has been little development of know- ledge ; while the relation of the controversies of the eighteenth century to the Prayer-Book has not yet been properly investigated at all."^ It is no less true that, despite the ' New History of the Book of Common Prayer, Procter and Frere, 1901, p. vii. B 2 Elizabethan^ Prayer-Book research of recent students, such as Messrs. Gasquet and Bishop, there is considerable uncertainty as to the precise stages in the re- vision of the Prayer-Book published in 1552. In view of such dark passages it is my inten- tion in these pages to try and discover the real story of the so-called revision of the Prayer- Book at the beginning of Queen Elizabeth's reign, and to trace the origin and working of the Ornaments Rubric during the years which immediately followed the publication of the Elizabethan Prayer-Book. If I can- not clear up all the difficulties, I think that I can place some new information before my readers, and piece together a more or less probable account of what took place in Queen Elizabeth's first year, so far as the Prayer- Book is concerned, and also of the way in which ornament and ceremony were regu- lated. We shall find, I believe, a certain light reflected by these investigations on a single episode in the history of Edward's second book. Current Story of the Revision 3 It might at first sight appear unnecessary Modem to discuss the steps by which the Prayer-Book however, give a fairly of Elizabeth was published. Most text-books consistent account of it. are fairly explicit on this point. They tell us in effect that a committee of revision was appointed soon after the Queen's accession, and that the book was duly revised and came into use on Midsummer Day 1559. Mr. Frere gives a rather more cautious ac- count. He tells us^ that within a month of the Queen's accession "a paper of questions was prepared suggesting the mode in which the alteration of religion could be most safely brought about. The ' manner of doing of it ' is advised to be determined by a consultation of ' such learned men as be meet to show their minds herein ; and to bring a plat or book thereof, ready drawn, to Her Highness : which being approved of Her Majesty may be so put into the Parliament House : to the which for the time it is thought that these are apt men, Dr. Bill, Dr. Parker, Dr. May, ' N'ew History of the Book of Common Prayer, p. 95. 4 Elizabethan Prayer-Book Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pilkington ; and Sir Thomas Smith do call them together and to be amongst them." In other words, the document quoted tells us in effect that it was proposed to submit the question of a liturgy to a committee of learned men, and that is the usual construc- tion placed on "the words. But Mr. Frere does not assume, as it has been generally assumed, that this committee met and revised the Prayer-Book. He goes on to say ^ : "There is no sign of a formal commission, nor even that the divines nominated met as wEiS proposed at Sir Thomas Smith's house. It is only possible," he continues, "to deduce what must have happened from a letter of Guest sent to Cecil when the draft of pro- posals was completed in order to justify ' the order taken in the new service.' Clearly some body of divines had met and drawn up a draft Service-book, and Guest was among them in a conspicuous position ; for he speaks ' N'ew History of the Book of Common rrarcr, p. 98. Current Story of the Revision 5 as though the revision had been especially his work." Mr. Frere concludes somewhat hypothetically "that byway of compromise the second book was adopted as the basis of the revision instead of the first, but only slight alterations allowed, and those in the opposite direction to that desired by the committee of divines, and that in this ill- defined shape the proposal for the new book was then laid before Parliament." With the account which Mr. Frere then gives of the troubled passage of the Uniformity Bill through both Houses of Parliament we need not trouble ourselves now ; it is sufficient to notice the general narrative as I have summarised it from his pages. Now it will be observed that the story tws account is based on so sriven rests upon two documents. First, 'w° ^o™- '^ ments : there is the State Paper which Mr. Frere calls a paper of questions. It is usual to refer to it as the " Device for the Alteration of i. The " Device." Religion," and we may conveniently so designate it. This paper sketches the pro- htter. 6 Elizabethan Prayer-Book posal for the alteration of religion in general, and of the Prayer-Book in particular. Then 2, Guests there is a private letter written by Bishop Guest, which is supposed to give all the further details that have survived in con- nexion with the actual process of revision. Beyond the facts supplied by these two documents, the whole account given by historians of that process is purely hypo- thetical.^ Before we search for fuller con- temporary information it may be interesting to trace back the use of these two documents, and then to see if they will bear the con- struction placed upon them by the various historians who have based their account of the Elizabethan Prayer-Book upon them. At all events the review will bring before us one by one the names of several writers whose labours are often forgotten in the plethora of those modern text -books to ' Particularly the circumstantial account usually given of the Queen's wishes and sympathies in the matter of revision. Cf. p. 50. Current Story of the Revision 7 which we too often turn for the story of our Church. The letter of Bishop Guest was first strype f5rst used Guest's Utilised by John Strype, Vicar of Leyton, in 'etter. Queen Anne's reign. The first volume of his Annals of the Refo7'mation was published in the year 1709, and the work forms our chief treasure-house for the continuous his- tory of the Church of England under Queen Elizabeth. Strype was an indefatigable record -searcher. He had access to what was then called the State Paper Office, and also to the Cottonian Library, which was destined half a century later to form the nucleus of the British Museum.^ He was also allowed to make copious use of the Petyt Manuscripts belonging to the Society of the Inner Temple, and also of the splendid collection bequeathed by Archbishop Parker to his own college of Corpus Christi in Cam- 1 For the Records Ofifice see F. S. Thomas' Handbook to the Public Records. For the Museum the most convenient account is in the ordinary green guide on sale at the Museum. More fully in Edward Edwards' Memoirs of Libraries. 8 Elizabethan Prayer-Book bridge. It was in a volume of Parker's manuscripts that Strype found this letter of Guest, which had hitherto escaped notice. On it Strype bases the following account of what took place : — " [Sir William Cecil] appointed Guest, a very learned man, afterwards Archdeacon of Canterbury and Bishop of Rochester, to be joined with the rest of the revisers of the book, and, as I [Strype] conjecture, substituted him in the room of Dr. Parker being absent some part of the time, by reason of sickness. Him the Secretary required diligently to compare both King Edward's communion books together, and from them both to frame a book for the Church of England, by correcting and amending, altering, adding or taking away according to his judgment and the ancient liturgies ; which when he had done, and a new Service-book being finished by him and the others appointed thereunto, the said Guest conveyed it unto the Secretary, together with a letter to him Current Story of the Revision 9 containing his reasons for his own emenda- tions and alterations."^ Strype then pro- ceeds to make out from Guest's narrative a series of questions which he gathers to have been submitted by Cecil to Guest, and an- swered by Guest. Such was the new light which Strype considered that this recovered letter threw upon the history of the revision. It made Guest the most important reviser, and constituted him the champion of that revision. Strype's view was accepted without hesi- its unques- tioned tation, and ever since his time this letter acceptance, of Guest has been considered to be an important side-light on the history of the Elizabethan Prayer-Book. So confidently has this view been taken that a descendant of Bishop Guest wrote a Life of his ancestor some sixty years ago, in which he described Guest as " the principal compiler of the liturgy of the Church of England established at the time of the Reformation, and now in 1 Strype, Annals, i. 83. Cf. H. G. Dugdale's Life of Bishop Geste, p. 37. lo Elizabethan Prayer-Book use amongst us as the only English Church service legally established in the kingdom." Mr. Dugdale, the author of this Life of Guest, called upon " the literary world at large, but more especially those seats of learning of which he [Guest] was a member, as well as those ecclesiastical establishments over which for so many years, to the honour and glory of God, to the fruitful edification of His Church, and to his own excellent and meritorious commendation, he presided, [that] they will search with diligence and avidity the arcana of their respective depositaries ; examine their munimental manuscripts ; and should their labours be attended with success, communi- cate their contents to the world." ^ Well, it is in the spirit of this appeal that the present examination is made of the documentary authority on which the story of the Eliza- bethan revision rests. It may perhaps result in dethroning Guest from a position which I do not think that he ever claimed for himself. 1 Dugdale, p. vi. Current Story of the Revision 1 1 So much for the first appearance of view of the historians Guest's letter as a contribution to the history before strype : of Elizabeth's Prayer-Book ; and so much for the theory based upon it by Strype. We dis- card it for the time being and proceed with our inquiry. The next historian before Strype is Burnet, who published the first volume of ^- Burnet. his History of the Reformation in 1679. He threw new light upon the early days of Elizabeth by utilising for the first time some of the documents in the archives of Zurich, which were published in full by the Parker Society sixty years ago, and form a most useful addition to our knowledge of the times. But Burnet passes over the matter of the revision entirely, and merely calls attention to the result.^ Heylyn, the chaplain ;;. Heyiyn. of Archbishop Laud, produced his Ecclesia Restaurata in 1661, the year of the last revision of our Prayer-Book. He gives the story of the commission with which the "Device" has made us familiar, and has 1 Burnet, p. III. 12 Elizabethan Prayer-Book nothing further to add upon the subject.^ 3. Fuller. Thomas Fuller wrote his Church History of Britain, as did Heylyn, during the troublous times of the Protectorate, to which period we owe other learned works which might never have seen the light had not their authors been diverted from the ordinary course of their life during the sorrows which then came upon the Church of England. Fuller brought out his quaint and interesting book in 1656, but he simply notices that "uni- formity of prayer and administration of sacraments were enacted." ^ He has no word to offer about the revision. Next in order of time is a manuscript history of the Prayer-Book inserted in a copy of the year 1638, and preserved at Lambeth.^ It is very 4. Laud. probably the work of Laud or was drawn up for him. It is called " A brief survey of the times and manner of Reformation in Religion of the Churches of England and Scotland, 1 Heylyn, ii. 272, 273, ed. 1849. 2 ii. 440, ed. 1842. 3 Lambeth MS., 731. Current Story of the Revision 13 and of the Liturgy, Rites, Ceremonies, and discipline therein used or controverted, and how far the present agrees with the former." It asserts that "the care of correcting the Hturgy which by King Edward the VI. was set forth in the vulgar tongue was committed to Parker, Bill, May, Cox, Grindal, White- head, and Pilkington, learned divines, and to Sir Thomas Smith." This account again suggests the " Device," though the order of the names slightly differs. At last we reach Camden, who was the chief antiquary in s- Camden. England at the beginning of the seventeenth century. He is the fountain source of Elizabethan history, from which all subse- quent historians drew without question or reserve, until Strype tapped fresh manuscript authorities. Camden published the first volume of his Annales rerum Anglicariiin et Hibernicarum regnante Elizabetha in the year 161 5. For this and his other works he made the most elaborate preparations. He bequeathed his books and papers to Arch- 14 Elizabethan Prayer-Book bishop Bancroft. When Bancroft died they were transferred to Lambeth by Abbot. The collection was probably pillaged during the troubles of Laud and dispersed. A good deal, however, of the manuscript portion of Camden's remains was recovered by Sir Robert Cotton and placed in his famous collection, where Strype consulted the docu- ments. From the Cotton Collection they passed into the custody of the British Museum, where they still survive.^ They have not, I believe, been accurately identified in every case, but some of them are con- nected with Camden, either as being in his handwriting or else as appearing in the text of his Annals or Britannia. Camden first It is in Camdcn's Annals of Elizabeth, used the "Device/ then, that we find use made for the first time of the " Device for the Alteration of Religion." He tells us the following story : " [Elizabeth] commanded the consultation to be hastened ' See the article on Camden in Dictionaiy of Naiicmal Bio- graphy. Current Story of the Revision 15 amongst her most inward counsellors, how the Protestant Religion might be re-established and the Popish abolished, all perils being weighed which might grow thereby, and by what means they might be put by." Then, after giving a summary of the " Device," he says : " The care of correcting the liturgy which under King Edward the Sixth was set forth in the vula^ar tongue was com- mitted to Parker, Bill, May, Cox, Grindal, Whitehead, and Pilkington, learned and moderate divines, and to Sir Thomas Smith, Knight, a most learned gentleman, the matter being imparted to no man but the Marquess of Northampton, the Earl of Bedford, John Grey of Pyrgo, and Cecil." ^ The account is almost word for word the same as that in the Lambeth Manuscript, and 1 The translation of Camden in the text is that of the English version of 1675. The original Latin is as follows: — " Cura Liturgiam emendandi, quae sub Edwardo VI lingua patria edita, Parkero, Billo, Maio, Coxo, Grindallo, Whitheado, et Pilking- tono, Theologis eruditis et moderatis, Thomaeque Smitho equiti doctissimo demandatur, re nemini communicata nisi Marchioni Northamptoniae, Comiti Bedfordiae, Joanni Greio de Pyrgo, et Cecilio" (ed. Hearne, 1717. P- 32)- 1 6 Elizabethan Prayer-Book Examination of the " Device": exhibits the same order of the names. It is quite clear, therefore, that the Lambeth Manu- script is quoting from Camden, unless both alike come from some independent account. And now that we have traced the use of the "Device" through those writers who evidently depend upon Camden up to Camden himself, we are in a position to examine the document itself somewhat in detail.^ What is the history and character of the "Device"? This is a necessary in- vestigation if we are to estimate its value aright. Camden gives no clue to his (a) Veiverton authority. Bishop Burnet first printed the 39, f. 141. document from a copy which was at that time in the possession of Lord Grey of Ruthyn, and is now among the Yelverton MSS., which belong to the present Lord Calthorpe.- I. Its MS. history. 1 For the text of the " Device " see p. 195. 2 These manuscripts are at 38 Grosvenor Square, London, and were described in the second report of the Historical Manuscripts Commission. They contain valuable materials for the history of Elizabeth's reign. Mr. Bickley of the British Museum has examined the document in question on my behalf, and his report is summarised in the text above. Current Story of the Revision 17 The handwriting cannot be certainly identi- fied, but it manifestly belongs to the reign of Elizabeth, and the page is headed, " Out of a book of Sir Thomas Smith." It is, therefore, highly probable that the Yelverton MS. came originally from the papers of Sir T. Smith ; and Strype, who seems to have looked at the document, suggests Sir Thomas Smith as the writer on the ground of the endorsement referred to. This was a hasty conclusion, as the hand is certainly not that of Sir Thomas. We cannot safely assert that the manuscript in the Yelverton Collection is more than a sixteenth-century copy of the " Device " by some unknown scribe, and perhaps not a particularly good copy. Strype in his turn found another tran- (^)CottonMs. Julius F. vi. script of the " Device," which he affirmed to f- 167. be "more correct," and which he printed in the Appendix to the Annals} He refers ' Strype says : " This excellent paper [the " Device ''] is summed up by Camden in his History of Queen Elizabeth, but first saw the light by the means of the Right Reverend the Bishop of Sarum, C 1 8 Rlizabethan Prayer-Book us to a certain Cotton Manuscript, which is now readily accessible in the British Museum. It is to be found in a volume labelled " Papers relating to Scotland Temp. Elizabeth." This is a misleading summary of the contents of the book, which, as a matter of fact, is seen to be a miscellaneous collection of materials gathered together by Camden when he was preparing to write his Britannia and his Annals. This is clear enough as we look through the series ; and if it were worth while it would no doubt be possible to refer much of the collection to the actual printed pages of Camden's works wherein they have been incorporated by him. The connexion of the volume with Camden is made certain by his own handwriting, which occurs here and there. who hath printed it in his History of the Reformation from the MSS. of the Lord Grey of Riithyn, now Lord Viscount Longueville. But there being another MS. of it in the Cotton Library, some- what different from that used by him, and explanatory of it in some places, and more correct, I am therefore tempted to put it into the repository [i.e. his appendix of documents] from that MS.'' Pocock has collated the two copies of the " Device " in his edition of Burnet, vol. v. 497. Current Story of the Revision 19 The actual pages in the manuscript with which we are concerned are numbered 167, 168, 169. They are headed, "A Copy of the Device for the Alteration of Religion." The writing is probably that of a tran- scriber employed by Camden, and dates without doubt to some time in the reign of Elizabeth. On the back of the last page of the "Device" is an entry referring to an event of Elizabeth's first year, and part of the writing in this entry is almost certainly in Cecil's handwriting. We need not cavil, therefore, as to the date of the document. It is Elizabethan even if it was not written at the very beginning of the reign. But why was this "Device" drawn 2. Origin of up? The idea was suggested probably by a somewhat similar paper preserved among the Inner Temple Manuscripts, which deals with the proposed alteration of religion when Mary became Queen. ^ State Papers embodying a proposed policy were more or 1 Inner Temple MSS. 538, f. 286. series 20 Elizabethan Prayer-Book less usual in the sixteenth century, and a good many drafts exist of business to be discussed by the Privy Council or other authority. Some of these papers are more elaborate than mere drafts, and set forth in detail the different aspects of a policy as they occurred to different statesmen. It is one of a No Icss than three State Papers survive, of which the " Device " is one, which appear to have been drawn up in the early weeks of the reign of Elizabeth in prospect of the meeting of Parliament. They are extremely interesting in that they show the very great care with which the prominent statesmen of the time made pre- paration for the momentous work which lay before that first Parliament. The first, which is printed by Canon Dixon in his i) Gooderici.s ChuTch Htstovy, is endorsed, " Divers Points of Religion contrary to the Church of Rome."^ It is the work of Gooderick, 1 Church History, v. 26. See his remarks, pp. 25-29. I transcribed this document in part some time ago, and corrected ' Points. ' Current Story of the Revision 2 i an eminent lawyer, and, as its contents show, it was a kind of "counsel's opinion" on the legality of making change in the religious status quo when Elizabeth came to the throne. This Gooderick formed one of a committee " for the consideration of all things necessary for the Parliament"^; and in con- sequence the paper is of much importance, as it shows that a constitutional basis was sought for the alterations that were to be made. I shall have occasion to refer again to Gooderick's " Divers Points," and to indicate certain respects in which it was followed. The second document is entitled "The (2) "Dis- tresses of Distresses of the Commonwealth," with the the com- monwealth. means to remedy them.^ It is a somewhat rhetorical composition, and gives a very Dr. Dixon's copy of it which was made for his Church History, so that I may perhaps be allowed to insert the text of it from the State Papers. See Appendix, p. 202. Dr. Dixon did not apparently notice the way in which Gooderick's advice was taken in regard to the Church Service. 1 Privy Council Acts, 23rd December 1558, p. 28. ^ See the document in full below, Appendix, p. 206. 2 2 Elizabethan Prayer-Book gloomy picture of the position of affairs at the Queen's accession. The chief causes enumerated are — "The poverty of the Queen ; the penury of noblemen and their poverty ; the wealth of the meaner sort ; the dearth of things ; the divisions within the realm ; the wars ; want of justice." The writer proceeds to enlarge upon these causes and their remedy. One only need detain us, as it throws into relief the difficulties that attended the alteration of Church Services. It is stated in regard to " the cause of religion " that " this case is to be warily handled, for it requireth great cunning and circumspection both to reform religion and to make unity between the subjects being at square for the respect thereof; and as I pray God to grant us concord both in the agreement upon the cause and state of religion, and among ourselves for the account of Catholic and Protestant, so do I wish that you would proceed to the reformation, having respect Current Story of the Revision 23 to quiet at home, the affairs you have in hand with foreign princes, the greatness of the Pope, and how dangerous it is to make alteration in religion, specially in the be- ginning of a prince's reign. Glasses with small necks if you do pour into them any liquor suddenly or violently, will not be so filled, but refuse to receive that same that you would pour into them. Howbeit, if you distil water into them by little and little, they are soon replenished." The " Distresses of the Commonwealth " is endorsed with the name of Armigail Waad, who had been a Privy Councillor under Edward VI., and might appear from the introduction to this paper to have drawn it up at the request of some one in authority, and very probably that some one is Cecil himself. The "Device" is the third of the trio. (3) The ' ' Device ' It appears to be an answer to a set of '"^"^• questions propounded to the writer. The questions are these : — " i. When the altera- tion shall be first attempted? ii. What 24 Elizabethan Prayer-Book dangers may ensue upon the alteration ? iii. What remedy for these matters ? iv. What shall be the manner of the doing of it? V. What may be done of Her High- ness for her own conscience openly before the whole alteration, or if the alteration must tarry longer, what order be fit to be in the whole realm as an interim ? vi. What noblemen be most fit to be made privy to these proceedings, before it be opened to the whole Council ? vii. What allowances those learned men shall have for the time they are about to review the Book of Common Prayer, and order of ceremonies, and service in the Church, and where they shall meet ? " ^ 3. Contents of As we ate not now concerned with the the " Device." alteration of religion as a whole, but only with the revision of the Prayer-Book, we will confine ourselves to what is said of the Prayer-Book. Under the second head of " Dangers that may ensue," the writer draws ^ See the text in Appendix below, p. 195. Current Story of the Revision 25 attention to the likelihood of discontent with the ceremonial and doctrine : " Many such as would gladly have the alteration from the Church of Rome, when they shall see per- adventure that some old ceremonies shall be left in still, or that their doctrine which they embrace is not allowed and commanded only, and all other abolished and disproved, shall be discontented, and call the alteration a cloaked papistry, or a mingle-mangle." From these words it is quite clear that the violence of Puritan discontent was foreseen from the very first, and was regarded as a special difficulty.^ The remedy proposed is noteworthy : " For the discontentation of such as could be content to have religion altered, but would have it go too far, the strait laws upon the promulgation of the book, and severe execution of the same at the first, will so repress them that it is great hope it shall touch but a few. And better it were that they did suffer than Her Highness 1 See p. 197. 2 6 Elizabethan Prayer-Book or commonwealth should shake, or be in danger. And to this they must well take heed that draw the book." Under the heading of the manner of the doing of it are given the suggestions which we have anticipated — the consultation of certain learned men ; their " plat " or plan (as the word means ^) of proposed changes to be submitted to the Queen and introduced into Parliament ; their meeting at the house of Sir Thomas Smith. Besides these pro- posals the writer suggests that no innovation be allowed until the book comes forth, with the exception of certain concessions in regard to the celebration of Holy Communion in the Queen's Chapel. Finally, one or two other suggestions are made as to further referees, and as to the place of conference, ' " Plat " is quite a usual word for scheme, or plan, or list. Thus in the Foreign Calendar (1559, p. 284) mention is made of ii "plat of the town of Berwick." Note also the use of the word at the beginning of the " Distresses of the Commonwealth," below, p. 207. So too in the Troubles of Frankfort, xxviii. , it is said of Knox and Whittingham that they " drew forth a plat of the whole book of England into the Latin tongue, sending the same to Master Calvin of Geneva, and requesting his judgment therein." Current Story of the Revision 27 which is to be Sir Thomas Smith's house, and the necessary provision for those who take part in the deHberations. The question now arises as to how far the 4. Authority of the " Device " is to be used in evidence for what "Device." actually took place so far as the revision is concerned. May we assume that the con- sultation took place ? There is much to («) Arguments in its favour. recommend this view.^ All the divines who are mentioned in the paper were in favour at the beginning of the reign. Thus Bill was the preacher of the sermon at Paul's Cross on the Sunday after the accession ; Parker was specially summoned to London in December ^ ; and if we are unable to trace May at that time, yet Cox, Grindal, Whitehead, and Pilkington were appointed to preach before the Queen or at Paul's Cross in the early part of 1559. Cox, too, knew more of the history of the Prayer-Book ^ See more of this, with fuller details as to the members of the committee, below, p. 67. ^ Parker's Correspondence, 9th December, p. 49. See also p. 52. 2 8 Elizabethan Prayer-Book than any living man. He was one of the compilers of Edward's first book in 1549, and more than probably he was engaged on the revision of 1552. Sir Thomas Smith might well have been the convener of the committee of revision in 1559, as being an old friend of Cecil, and a man of high position. (t) Objections. On the other hand, there is, as Mr. Frere tells us,^ no proof that this committee met. No letters-patent were issued to them, or at all events no commission comprising these names, or summoned for the purpose of revision, exists on the patent roll.^ But the most important matter is that the language of the "Device" suggests careful and deliberate revision,^ whereas it is straining ^ Procter and Frere, p. 98. ^ This is not in itself conclusive. See my Elizabethan Clergy', p. 34. The issue of regular commissions for ecclesiastical matters was probably already contemplated, and was legalised by the Supremacy Act (Gee and Hardy, Church Documents, p. 447). They would not be likely to issue as yet a public commission for religious purposes in the face of the known hostility of the clergy to religious change. They would wait until the Supremacy Act was passed. 3 See below, p. 201, and note the phrase, " for the time they are Current Story of the Revision 29 language to call the book of the Uniformity Act of 1559 a revised book. The changes which distinguish it from the book of 1552 are important, it is true, but yet are very few in number. The wording of the Uniformity Act of 1559 is explicit, that all ministers shall "be bounden to say and use the matins, evensong, celebration of the Lord's Supper, and administration of each of the sacraments, and all their common and open prayer, in such order and form as is men- tioned in the said book [that is, the book of 1552], so authorised by Parliament in the said fifth and sixth years of the reign of King Edward VI., with one alteration or addition of certain lessons to be used on every Sunday in the year, and the form of the Litany altered and corrected, and two sentences only added in the delivery of the about to review the Book of Common Prayer, and order of ceremonies, and service in the church." On the other hand, the words under section iv. (below, p. 200) do not refer, necessarily, to the Prayer-Book ; the " plat or book " really refers to the ^^■hole alteration of religion, and not only to the Prayer-Book. 30 Elizabethan Prayer-Book sacrament to the communicants, and none other or otherwise.^ " But we may go a Httle further than this. Contemporary and subsequent writers until Camden are quite unaware of any regular revision at the beginning of Elizabeth's reign. The Zurich letters speak quite consistently of the restoration of the second book of Edward; and as late as 1567 an English writer, in sending a long account of the English Reformation to the Elector Palatine, describes how that second book was restored.^ There is no word, either, of revision in any of the Elizabethan chroniclers. They all agree in speaking rather of restora- tion than revision.^ ' For the text see the statute as printed at the beginning of the Elizabethan Prayer-Book, or in Gee and Hardy, p. 458. 2 ' ' The second form of prayers which Edward left behind him at his death was restored to the Church." — Zurich Letters, ii. 161. See too below, p. 103. ^ References to this point in Elizabeth's reign are as follows : — Fox, in 1564, Acts and Monuments, viii. 694: " The order and proceedings of King Edward's time concerning religion were revived again.'' Wriothesley, who is, however, not well informed on Church matters, says : "The 14th of May being Whitsunday, the service began in English in divers parishes in London after the last Current Story of the Revision 31 In the face of such consistent contem- conclusion. porary evidence, then, we are justified in concluding that the " Device " can only be treated as a "Device." There is no ade- quate proof that the committee ever under- took a revision of the Prayer-Book. It will be made probable that the committee met and discussed the situation and proposed certain alterations, but all this fell short of revision. But what of Guest's letter, which is Examination of Guest's assumed to give certain details of the letter. supposed revision ? Turning to it, we find that it is more a short treatise than a letter,' and was written by Guest to Cecil or some member of the Privy Council in defence of Book of Common Prayer used in the time of King Edward the VI." (Camden's Society's edition, p. 142. See below for his assertion, p. 123). Holinshed, about 1580, makes no mention of the Prayer- Book. He is inclined to put together in regard to Church history events which happened at intervals, e.g. his account of the election of bishops in 1559. Stow about 1580 mentions that Parliament " established the Book of Common Prayer, and administration of the sacraments in our vulgar tongue was restored to be done as in the time of King Edward the VI." [Annals of England, ed. 1615, P- 635)- ^ For the text of the letter see below, p. 215. 32 Elizabethan Prayer-Book what it calls " the order taken in the new service." As in the case of the "Device" and the " Distresses of the Commonwealth," the writer appears to have had certain points submitted to him for his decision. He proceeds to deal somewhat in detail with ceremonies, the cross, processions, vestments, dividing the service of communion into two parts, the creed, prayer for the dead in the communion, of the prayer in the first book for consecration, of receiving the sacraments in our hands, of receiving standing or kneel- ing. He concludes : " Thus (as I think), I have showed good cause why the service is set forth in such sort as it is. God for His mercy in Christ cause the Parliament with one voice to enact it, and the realm with true heart to use it." Its supposed At first sight the letter certainly seems to evidence for revision. descHbe an important stage in the Eliza- bethan revision. Guest was made Bishop of Rochester in 1560, he is known to have taken an important part in the revision of Current Story of the Revision 33 the articles, and it is altogether probable that he was one of the "other men of learning and gravity, and apt for that purpose and credit," whom the " Device " suggested as assessors to the proposed revisers. More- over, Strype's suggestion that Parker's well- attested illness may have brought Guest to take his place has some air of probability about it.^ But when we come to examine Guest's letter in detail, so many difficulties present themselves that it is hard to avoid the inference that his letter, whatever its reference may be, has nothing to do with the Elizabethan Revision, and must therefore be dismissed from any connexion with that revision. First of all, the letter is without date. It objections to this view ; comes to light, as Strype shows us, in 1566. i- Absence of In that year Parker was busy over the vest- ment controversy, and sent to Cecil for a certain writing which he wanted." What this ^ Parker, Correspondence, 59, cf. 50. ^ Parker MSS. lo5, p. 411. Guest's letter now before us is in the same volume, pp. 413-16. D writing. 34 Elizabethan Prayer-Book was we do not know. Cecil made search and found a paper written by Guest " before he was bishop," and sent this paper to Parker. It is the famous letter now before us. Strype, reading it, jumped to the con- clusion, from internal evidence, that it refers to the revision of 1559, and Strype's conclu- sion has been accepted without scruple. 2. Hand- In the next place, the suspicion that this letter may have nothing to do with events of 1559 is increased by the character of the writing. It is clearly an original document as it stands, and is written in a thick but fairly neat handwriting. Now, we possess an autograph letter written by Guest within the first few years of Elizabeth's reign.^ It is true that a man's handwriting may vary considerably after the interval of a few years, but I venture to think that something more than five or six years is the interval between these two letters, if they were really both of ^ Parker, Correspondence, p. 250, from Parker MSS. 114, art. 162, p. 465. Current Story of the Revision 35 them written by Guest. The later letter, which belongs to 1565 or so, is much less neatly written than the letter which would \>^oxi^ ex hypothesi to 1559. The letter of 1565 might well belong to a much later period in Guest's life, when correspondence had multiplied upon him and his hand- writing had deteriorated. Again, I cannot find any contemporary 3- Position of evidence that Guest was credited with Prayer-Book revision in 1559. This is not a particularly strong objection, because it might apply to Parker or Bill or Cox, who almost certainly had a share in preparing the book ; but there is plenty of evidence to connect them with London and the Court in 1559, whereas there is no shred of evidence that Guest was in touch with these men when the religious changes were in hand. In short. Guest is not en dvidence until the Westminster Disputation at the end of March 1559. He was not mentioned by the " Device " ; he was not yet a Court preacher ; 36 Elizabethan Prayer-Book he does not appear on the scene until after the Prayer-Book was prepared. 4. Character But the most serious objection is that it is of the points reviewed. hard to reconcile the character of the points debated by Guest in his letter with the probable course of any discussion that arose in the year 1559. The series does not fit in well with what we know of doctrinal and ceremonial difficulties of the moment. Some of the matters had been settled in King Edward's reign, e.g. the limits of ceremonies and the question of processions ; nor is there any proof outside this letter that discussion was being reopened in connexion with them. Some points, indeed, were not at all likely to cause discussion among the divines named, presuming the revisers to have been those mentioned in the "Device." We know the character and antecedents of all the men in the list, and not one of them is likely to have desired to go behind the book of 1552, or to bring back the book of 1549. Was Cox likely so to do who had been the champion Current Story of the Revision 37 of the book of 1552 at Frankfort? Was Grindal likely, or Whitehead, or Pilkington, who had all been living at Strasburg or at Frankfort ? Is there any proof that Bill or Parker desired to return to Edward's first book ? It is certain that two of the noble- men mentioned as referees were in sympathy with the Continental reformers, and were not likely to desire elaborate ceremonial.^ In this connexion, too, stress must be laid 5- An important on the fact that the very point which Guest omission. would be most likely to comment on in the book of 1559 is not mentioned by him. Surely the most remarkable change in that year is the amalgamation of the sentences of administration whereby the two forms of 1549 and 1552 are combined. The bulk of the letter is taken up with the communion office, and it is inconceivable to me, at all events, that Guest, who speaks in the quorum pars magna fui strain, should have omitted to notice this significant change. I think 1 See below, p. 73. • 3 8 Fjlizabethan Prayer-Book that this consideration by itself is almost strong enough to prove that the document has no reference at all to the Elizabethan Prayer-Book. 6. Other And oncc more, one or two things points ; (i) Kneeling particularly mentioned in Guest's letter at reception. are clearly inapplicable to the book of 1559. The writer, it will be observed, is vindicating an order already set forth : this need not mean already printed, perhaps, but cannot mean less than already drafted. Now, Guest makes it clear that the order which he is supporting gives no direction as to the posture of the communicant. " It is left indifferent to every man's choice to follow the one way or the other, to teach men that it is lawful to receive either standing or kneeling." There is no mention in any reference of the year 1559 to any diversity of practice in regard to kneeling at recep- tion. (2) The So with regard to the surplice Guest says : surplice. t • i rr ■ " It is thought sufficient to use but a surplice Current Story of the Revision 39 in baptizing, reading, preaching, and praying, therefore it is enough also for the celebrating of the communion." The words raise con- siderable difficulties, as we shall see later, in regard to the Uniformity Act of 1559, and its provision concerning vestments. We have no single hint of any controversy on this point before the Prayer- Book was pro- mulgated. No doubt these objections to the accepted conciu reference of Guest's letter are not absolutely overwhelming when taken singly, but in the aggregate their force is considerable. In view of the whole series I venture to submit that the letter does not refer to the revision of 1559, or to any stage in that revision.^ ^ A special reason appears to have influenced the unquestioned acceptance of Guest's letter as a contribution to the history of Elizabeth's Prayer-Book. It has been the chief support, or at all events a considerable support, for a certain theory about the use of vestments. The Ornaments Rubric and the Uniformity Act of 1 559 appear, on any reasonable construction, to enjoin the ornaments and vestments prescribed in the book of 1549, if not those of the year 1548. The Advertisements of 1566 enjoin the surplice only in parish churches, and the cope in cathedrals. In our ritual controversies the opponents of vestments have been concerned to 40 Elizabethan Prayer-Book What the real circumstances behind the letter may be is another question, to which we may now proceed. Guest's letter What, then, is the real background of may belong to 1552- Guest's letter ? If it does not belong to the revision of Elizabeth, to what does it belong ? One unsolved crux of Prayer-Book history is the exact process of shaping which the Prayer-Book of 1549 underwent before it emerged in the very much altered form of 1552.-' My contention, after a careful study of the letter itself and of the circumstances surrounding the revisions of 1552 and 1559, show that the Ornaments Rubric of 1559 was inoperative from the first. The contention may or may not be true : that is not my point just here. No document has been more freely used against the Ornaments Rubric than the passage about the surplice only which I have already quoted : " It is thought sufficient to use but a surplice in baptizing, reading, preaching, and praying, therefore it is enough also for the celebrating of the communion." Guest was considered, on the authority of Strype, to have been a re\'iser, and these words of his appeared to be a contemporanea expositio from the pen of one who had a better title to speak than most people, because he was concerned with the formation of the Elizabethan Book. If my contention is right, the letter of Bishop Guest can no longer be used in this connexion, for he was, according to my view, no reviser, nor does his letter refer to the Elizabethan Prayer-Book. 1 Above, p. I. Current Story of the Revision 41 so far as they have been recorded, is that the document in question represents a stage in the revision of 1552. If this theory be true, we have had lying ready to hand, ever since the days of Strype, an interesting fragment of the lost history of Edward's second book. But what is the proof? The connecting There was then a diffi- link is found in the last section of the letter, ^ity about kneeling. which deals with "receiving standing or kneeling." It has been shown that those who prepared the Prayer-Book in 1559 were not likely to raise any discussion on this question. Not one of them is known to have been in favour of standing reception. But the kneeling controversy is a very prominent matter in the year 1552. What has been known of the point hitherto is as follows : — The book passed through Parlia- ment in April 1552, and printing was at once commenced. This book prescribed kneeling at the reception. This was a new feature, for the book of 1549 had given no direction 42 Elizabethan Prayer-Book at all upon the subject. Before the book came into use on All Saints' Day, an attempt was made to alter the rubric. Fortunately we can trace the steps. For a year past prominent churchmen and preachers had denounced kneeling.^ In their irritation at the new rubric they brought pressure to bear on the Council in the summer of 1552, with a view to rescinding the rubric at the eleventh hour. Accordingly, says Canon Dixon : " Grafton, the printer, was finishing the first impression ; the sale, it is likely, had commenced, when he received, September 26, an Order of Council to stay the pub- lication, and if he had distributed any copies to his fellow-publishers, to forbid them to let them go forth until certain faults in them should have been amended. At the same time the Council wrote to Cranmer requesting him to oversee and correct the book as printed already, and furthermore to consult with Ridley and Peter Martyr ^ Dixon, Church Histoty^ iii. 475. Current Story of the Revision 43 whether it might not be better to leave out the rubric about kneeHng." ^ Cranmer wrote in answer his celebrated cranmer resisted change letter, in which he asked with dignified '" '^e rubric. sarcasm : " Is it wisdom to alter without Parliament what has been concluded by Parliament at the bidding of glorious and unquiet spirits who would still find faults if the book were altered every year?"^ De- liberations followed, and constant messengers were sent to and fro between the Council and Cranmer. " The result of all these deliberations was to retain the direction to kneel, but to append to the communion service an explanation that might conciliate the dreaded Nonconformists. The cele- brated declaration about kneeling, called sometimes the Black Rubric, was composed, in which it was explained that though the gesture of kneeling was retained, there was nothing of superstition involved in it."' ^ Dixon, Church History, iii. 476. 2 See the letter in Appendix below, p. 225. ^ Dixon, iii. 477. 44 Elizabethan Prayer-Book cranmei's Thus the Tubric introduccd in 1552 was letter links Guests letter preserved, along with the explanation added in the so-called Black Rubric. Now Cranmer's letter, in which he refused to listen to any suggestion of change, reveals incidentally the point at which (so it seems to me) the letter of Guest comes in, and supplies a hitherto forgotten episode in the formation of the book of 1552. Cranmer tells the Council that the ordinance about kneeling (intro- duced for the first time in 1552, let it be repeated) had been well weighed at the making of the book by "a great many bishops and the best learned men within the realm." This weighing and deliberating takes us back to some date before the passing of the Uniformity Act of April 1552, to that obscure period when, as Canon Dixon says, "In passing to the light the volume met with strange adventures. It was discussed by the Privy Council ; it was mixed in some degree with the literary history of the Forty- Two Articles of Religion, which were being Current Story of the Revisio?2 45 framed at the time ; the contest between the Conformists and the Nonconformists centred upon it while it was still in embryon.''^ In short, I believe that Guest's letter is a de- fence of Edward's second book, not in its final shape, but in what may be called its penultimate form before the rubric about kneeling was added. An examination of the letter shows that The difficulties which Cecil this view is not untenable.^ It appears from propounds. it that Guest has already had some corre- spondence^ with a member of the Privy Council (who is presumably Cecil*) on the changes which are introduced "in the new 1 Dixon, Church History, iii. 474. ^ See the text below, p. 225. ^ So I interpret *'my writing." The words seem to refer to some previous communication that has passed between Cecil and his correspondent. '' Not necessarily Cecil. I am inclined to suspect that the ' ' right honourable " may have been some member of the House of Lords other than Cecil, and that Guest wrote for the information of this unknown person. There is nothing in Cecil's history to make one believe that he would have found any difficulty in the second Prayer-Book. It is possible that the letter was written to Cecil for the benefit of some one who had difficulties, e.g. Lord Derby, or Windsor, or Stourton, who are known to have opposed the book of 1552. 46 Rlizabethan Prayer-Book service." Cecil, if it be he, would go back and restore some of the ceremonies which have been abolished. In particular, he de- sires the cross and processions to be re- tained.^ He would also like to see the vestments of 1549 retained in the celebra- tion of Holy Communion. Finally, he wishes to understand the reason which underlies certain features in the communion office. These features are the dismissal of the non- communicants after the prayer for the Church militant ^ ; the position of the Creed ^ ; the omission of all prayer for the dead * ; the dropping of the invocation of the ^ He here mentions two points which were not specifically- abolished by the book of 1552. For the fate of the cross, see Dixon, iii. 450. Processions were prohibited by the Injunctions of 1547. 2 The prayer for the Church militant had been in 1549 part of the long consecration prayer, and therefore came rather later in the service than it did when divided off and put in its present position in 1552. ^ Is it possible that by the Creed here is meant the Gloria in Excelsis, which in 1552 was transferred from near the beginning of the office to its present place ? Otherwise we see in the words a hint that the Creed at this stage occupied a position which was altered when the book came out in 1552. * This refers to the omission of such reference from the con- secration prayer. Current Story of the Revision 47 Holy Spirit in the consecration prayer ^ ; the direction as to reception with the hands ^ ; the option allowed in the attitude of reception. Such, it would appear, are Cecil's diffi- Guest's vindi- cation of the culties, or the difficulties, it may be, which second boo]<. have been suggested to Cecil by those who prefer the order of 1549. Guest, thereupon, undertakes a defence of the proposed new order, in which he has had some share, ^ and tries to prove that the matters in question are scriptural and primitive, and that his own action has been consistent with his previous assertions. But as we look at the points defended it is obvious that one,* at 1 The omission of the ^Tri/cXTjcns from the consecration prayer is intended. ^ The direction "after to the people in their hands, kneeling,'' was added in 1552. In 1549 the rubric ran, "And when he delivereth the Sacrament of the Body of Christ he shall say to every one these words." The two rubrics before the delivery of the bread and the cup were changed in 1552. 3 An important share, as his words indicate : "I have neither ungodly allowed . . . neither put away . . . nor . . brought in." ■* One, if the position of the Creed (above, note 3, p. 46) is not another. 48 Elizal>et/ian Prayer-Book all events, is not to be found in the book of 1552 as we know it. Kneeling is not optional in that book. There is no direction about it in 1549. Canon Dixon says: "The first book of Edward had contained no direc- tion on the subject, because none was then needed ; but in the second book, now that the attack had reached that point, a rubric was inserted enjoining the communicant to kneel. "^ Is it unreasonable to infer that the book, as it left the revisers, made the attitude optional, and that somewhat later the direction to kneel was substituted, and, as Cranmer says, after being weighed "by a great many bishops and the best learned men within the realm " ? Evidence of There is some slight external evidence Feckenham's speech. in favour of this contention. We shall see later on ^ that Abbot Feckenham, in oppos- ing the book of 1559 from his place in Parliament, undertook a review of the Edwardine Prayer-Books. His object was 1 Dixon, iii. 475. - See below, p. 88. Current Story of the Revision 49 to show that they were incessantly changing. " Every other year having a new book devised thereof [religion], and every book set being set forth (as they professed) according to the sincere word of God." Then with a blundering and confused recollection he says : " The one book did admit the Real Presence of Christ's Body in the sacrament, to be received in one kind with kneeling down and great reverence, and that in unleavened bread. The other book would have the communion received in both the kinds, and that in leavened bread, sitting, without any reverence, but only to the Body of Christ which is in heaven." Of course the words are inaccurate, and do not fit exactly the order of 1548, or the book of 1549, or that of 1552. Yet they may contain an indistinct testimony to those stages through which the rubric on kneeling passed. But to come back to Guest, and then to Guests con- leave him finally. He has no idea that the E 5© Klizabethan Prayer-Book question of attitude is to be further handled. He vindicates the book as it is at the moment, and concludes: "Thus, as I think, I have showed good cause why the service is set forth in such sort as it is. God, for His mercy in Christ, cause the Parliament with one voice to enact it, and the realm with true heart to use it." My own con- jecture is that Guest wrote thus in March 1552, when the Uniformity Bill was passing through the Lords,^ and that the final change in the rubric about kneeling (not the Black Rubric, of course) was made at the beginning of April, when we are told in the Lords Journal that the Bill was sent down to the Commons, "and therewithal- a book of the said service drawn out by certain persons appointed by the King's Majesty for that purpose." Theory as to Brief notice must be taken, in conclusion, the Queen's r 1 1 i • <— wishes. of a theory based m part on Guest's letter, and frequently stated as a proved fact. It • Dixon, iii. 435. Current Story of the Revision 5 i has been said, with some confidence, that the Queen desired to have the book of 1549 republished, and that the revision of the book of 1552 was a compromise. So far as I can discover, the foundation of such a statement is a sentence in Collier's History referring to Guest's letter. He says : " By the questions put, it is not improbable that the Secretary, and it may be the Queen, were not unwilling the first service - book set forth in the reign of King Edward should be laid before the Parliament ; but this motion, if made, was overruled by Guest and the other divines."^ The sup- position, it must be admitted, is perfectly tentative in form. Later events might seem to justify it,^ and the Ornaments Rubric of 1559 might give the hypothesis a show of probability.^ Yet there is no proof sug- ' Collier, Ecclesiastical History, vi. 239. " Specially in connexion with the ornaments used in the Queen's chapel later in the year, which might seem to prove that the Queen desired a ceremonial more like that of the first book. See p. 150. 3 See below, p. 129. 52 Elizabethan Prayer-Book gested by Collier beyond the statements of Guest, and certainly there is no direct evidence in support from the history of the year 1559. Elizabeth was the consistent friend of those who upheld the book of 1552 during all the months through which it was under discussion. She is said to have openly declared her satisfaction at the return of the exiles in December.^ She desired the presence of Peter Martyr in England.^ She was regarded by Cox as the special patroness of what he calls "the sincere religion of Christ."* And Jewel, who was most sensitive and suspicious, says of her : "We have a wise and religious Queen, and one too who is favourably and propitiously disposed towards us."* It is inconceivable that such uniform satisfaction with the Queen's attitude could have been expressed ' The assertion is contained in a letter of Jewel to Peter Martyr, 26th January 1559, who had heard it from some corre- spondent in England {^Zurich Letters^ i. 6). See p. 75. 2 References abound in the Zurich Letters to Peter Martyr, and they continue until after the publication of the Prayer-Book. ' Zurich Letters, i. 27. * Ibid. 33. Current Story of the Revision 5 3 by such writers in the early months of 1559, if she were known to be desirous of intro- ducing the book of 1549.^ As for Cecil, there is no shred of proof, apart from Guest's letter, that he wished to bring the first book before Parliament.^ 1 The assertion of the Spanish Ambassador (Ca/. p. 37), that Elizabeth desired "to restore religion as her father left it," is discounted by somewhat opposing declarations. Ibid. pp. 44, 61 ; and Venetian Calendar, p. 81. She was not consistent. ^ Below, pp. no and 120. CHAPTER II THE STORY RECONSTRUCTED Our materials We may HOW procced to find out what can be for reconstruct- ing the history donc ID the wav of reconstructing the history of Elizabeth's ' . Prayer-Book. gf the so-callcd revision of 1559 by piecing together such fragments of information as have come to hand since the days of Strype. The dispatches of the Spanish and Venetian ambassadors, combined with the evidence of the Zurich Letters, which are now accessible in full, set before us sources of information that will aid us considerably in the task. Un- fortunately no explicit account of the process of revision has been yet discovered, so that the result can only be fragmentary ; still there is enough to place the whole matter in a very much clearer light. I shall try 54 Xhe Story Reco?istructed 55 to broaden out the investigation so as to furnish us with a fairly complete history of the Public Services of the Church of England until the Prayer- Book was put into use. Queen Elizabeth came to the throne There was no immediate on 17th November 1558. At the moment change in tiie services. the restored Latin services were in use throughout the kingdom. No immediate change was made. Indeed, within two days the following proclamation was published : — "We straitly charge and command all manner of our said subjects of every degree to keep themselves in our peace, and not to attempt upon any pretence the breach, alteration, or change of any order of usage presently established within this our realm, upon pain of our indignation and the peril and punishments which thereto in any way may belong."^ Care was taken at the 1 The text is in S. P. Dom. Eliz. i. No. i. The date is dis- covered ibid. No. 2, compared with the Privy Council Acts, which begin 20th November, and make no mention of the proclamation. It must have been issued before the 20th. The text is printed in H. Dyson's Collection of Proclamations. 56 Elizabethan Prayer-Book same time, as a note of Cecil shows us, " to consider the condition of the preacher of Paul's Cross, that no occasion might be given by him to stir any dispute touching the governance of the realm." ^ Accordingly, on Sunday next. Dr. Bill, formerly Dean of Westminster, whose name is already familiar to us, mounted the steps of the pulpit and delivered what one who heard it called a "goodly sermon,"" without any reference apparently to possible or probable changes. Yet there was an ominous ring, as it seemed to some, in the preacher's utterances. So thought Christopherson, the Bishop of Chichester, and took occasion to handle Bill's doctrine somewhat severely when he occupied the same pulpit a week later,' for which act of imprudence the bishop was placed in prison for a short time. The writs for a new Parliament were sent ' S. p. Dom. i. No. 11. 2 Machyn's Diary (Camden Society), p. 178. See above, p. 27. 3 See the account of Sandys, Zxirich Letters, i. 4. The Story Reconstructed 57 out on 5th December,^ and the Parliament was summoned for 23rd January. Mean- xheretumof exiles begins. while the news of Elizabeth's accession had made its way across the seas to the various hospitable refuges on the Continent where the exiles who had fled abroad under Mary were hiding in retirement.^ They began to return forthwith, and on the 14th the Spanish Ambassador informs Philip that " all the heretics who had escaped are beginning to flock back again from Germany, and they tell me there are some pestilential fellows among them."' Before another week was over some of the leaders amongst these exiles had started : Sandys, Home, Grindal, Sampson, who were all to play an important ^ The writs returned are preserved in the Public Records Office, and bear this date. '^ It reached Strasburg, 1st December, as a letter written a year later proves [Zurich Letters^ i. 60). A fortnight is the very shortest period that we can allow for the most rapid communication between England and the various places in which the exiles had been staying, e.g. Frankfort, Zurich, Strasbury, Geneva. This is an important point for dating several letters. See below, p. 135, and compare Ziirich Letters, i. 3. ^ Spanish Calendar, 1558, 12th Dec, p. 12. 58 Klizabethan Prayer-Book part in the events of Elizabeth's first year, were well on their way by Christmas.^ When we recollect the scenes of religious strife and controversy which had been enacted amongst some of the exiles at Frankfort, and are known as the "Troubles of Frankfort,"^ we can quite understand that paragraph in the " Device " which shows that the arrival of the exiles was regarded by those in authority with something like apprehension. Yet it is only fair to the Frankfort exiles to remember that, they determined to be reasonable in their atti- tude towards religious change. They sent a letter to the Church of Geneva, signed by Pilkington amongst others, in which the writers say: "We trust that both true reli- gion shall be restored, and that we shall not be burthened with unprofitable cere- 1 This is proved by a letter from Sandys, written on the eve of departure (Zurich Letters, i. 5) ; and another from Jewel [ibid. 6) ; compared with a third written by Grindal (Remains, 237). ^ This book was anonymously written by 'WTiittingham in 1575. It was reprinted in 1846. For a good general account, see A. B. limA's England of Elizabeth, 1895, pp. 6-67. The Story Reconstructed 59 monies. And therefore, as we purpose to submit ourselves to such orders as shall be established by authority, being not of themselves wicked, so we would wish you willingly to do the same. . . . Notwith- standing, if any shall be intruded that shall be offensive, we, upon just conference and deliberation upon the same at our meeting with you in England (which we trust by God's grace will be shortly), will brotherly join with you to be suitors for the reforma- tion and abolishing of the same."^ But before the exiles began to land cooderick suggests there were secret deliberations between the certain lawful changes. Councillors of Elizabeth as to possible change in religion. Gooderick's " Divers Points " were drawn up certainly before 5 th December, for on that day the writs were issued, and it is clear that Gooderick was at the moment of writing ignorant of 1 Troubles of Frankfort, ed. 1846, p. xxxix. The letter is dated at Frankfort, 3rd January 1559, and is signed by eleven men, among whom are Pilkington, Alexander Nowell, and John Grey. 6o Elizabethan Prayer-Book the date when Parliament was to meet.^ His opinion was asked because he was the most eminent lawyer of the time. He gave it as his opinion that a certain minimum of English service might be legally used before Parliament repealed the Acts of Mary. He says : " In the meantime Her Majesty and all her subjects may by licence of law use the English Litany and Suffrages used in King Henry's time; and besides, Her Majesty in her closet may use the Mass without lifting up above the Host, according to the ancient Canons, and may also have at every Mass some communicants with the ministers, to be used in both kinds." This advice is very interesting, for it cleverly catches at the fact that the English Litany as used in 1544 had not been specifically abolished by Queen Mary, and that in consequence it might be lawfully used. Gooderick also raises in his advice the point, perhaps forgotten by Elizabeth, that what ' See below, p. 202, where the document is printed. The Story Reconstructed 6i was really Catholic according to the ancient Canons could not be abrogated by later practice. The opinion was at once acted upon, and on 17th December the Venetian Ambassador says : " The affairs of the religion continue as usual, but I hear that at the Court when the Queen is present a priest officiates, who says certain prayers with the Litanies^ in English, after the ' Canon Dixon has written the following note about the two forms of Litany : — "The Parker Society have published two Litanies of this period : one without title, printer's name, or date, and yet rightly assigned by them to this year, 1558. It contains the petition to be delivered ' from the tyranny of the Bishop of Rome and all his detestable enormities ' : and the editor therefore suggests that it was ' an unauthorised publication of the Protestants (so he calls them), solicitous to recover their lost ground after the death of Mary.' I am rather inclined to think it a hasty publication of the revisers of the Prayer-Book (as described above), inadvertently retaining the offensive clause. This Litany has another curious feature or two. It uses ' dolour ' for ' sorrows ' in the versicle ' Pitifully behold ' : herein following either the Litany in the Ordinal of Edward of 1549, or else his Primer of 1547, which was a reprint of Henry's Primer of 1545. But that it was not the Ordinal but the Primer that was followed appears from this, that this Litany has three collects in it which are not in the Ordinal and are in the Primer. Edward's Ordinal, then, was not the original used for this republication : nor were (of course) either of his Prayer- Books, which have none of these peculiarities. The point is that Edward's Books must have got scarce, if none could be had to print from. His first Book and his first Ordinal must have been 62 Elizabethan Prayer-Book fashion of King Edward. . . . They then say Vespers and Compline in the old style." ^ Nor is that all, for when Christmas Day came the Queen prohibited the elevation of the Host in her presence. The story is told with some variation by historians, but the account of the Spaniard de Feria is probably correct: "On the Sunday of Christmastide the Queen, before going to Mass, sent for the Bishop of Carlisle (Oglethorpe), who was to officiate, and told him that he need not elevate the Host for adoration. The bishop answered that she was mistress of his body and life, but not of his conscience ; and so largely destroyed under Mary : his second Book had not been widely spread in the seven months that it existed. As to the other Elizabethan Litany, published by the Parker Society, it was printed by Jugge, with the title, ' The Litany used in the Queen's Majesty's Chapel, according to the tenor of the Proclamation, Anno Christi, 1559.' From this 'the Bishop of Rome and his enormities ' disappear, and the other peculiarities above mentioned. Edward's second Book was followed in this edition, and from it were added to the Litany the special prayers (for rain, etc.) and the prayer for the Queen, beginning,- ' O Lord our heavenly Father.' The Creed and Commandments, and a number of Graces for meals, superadded from the Primer, showed that the other original was not forgotten" [Church History^ v, 24). ^ Venetian Calendar , p. I. The Story Reco7istructed 63 she heard Mass till after the Gospel, when she arose and left, so as not to be present at the Canon, and adoration of the Host, which the bishop elevated as usual." ^ Christmas-time appears to have witnessed a proclama- tion checks certain ritual vagaries on the part of the irregular services. exiles or of other extreme Protestants.^ Some people, at all events, despite the terms of the Queen's proclamation, are noticed by the Venetian ambassadors with Philip to have "made a great change and again introduced the custom of celebrating according to the manner observed under King Edward."^ When, therefore, the Privy Council met on 27th December, a proclamation was drawn up. It is thus described by the vigilant Venetian'*: "No one, of whatever grade or condition, should 1 Spanish Calendar, p. 17. 2 According to de Feria, images in churches and religious persons were treated with disrespect in London as soon as it was known that Queen Mary was dying {Spanish Calendar, p. I). The proclamation of 19th November would restrain such exhibitions. 3 Venetian Calendar, p. 8. _ ^ Ibid. pp. 2, 3. 64 Elizabethan Prayer-Book presume to preach, say, treat, or teach, in any other mode, nor according to any other use than had hitherto been customary in the churches, nor to alter or change any ecclesi- astical ceremony, except that they were to recite both the Gospel and the Epistle and the Ten Commandments in English, not adding to them nor giving other interpreta- tion, together with the Litany,^ in the mode used and practised in Her Majesty's own chapel, under penalty of punishment accord- ing to the offence.'' It is clear from these words that some of the exiles, or others, were not only using the English Service, but were also teaching and preaching as opportunity occurred. A somewhat later letter from Lever, one of the exiles, shows that there was a good deal of such illicit preaching attempted, and cases were re- ported to the Privy Council from time to time.^ It is also clear from the terms of the ^ For an account of the Litany used, see p. 6 1 , note. 2 See Privy Council Acts, 1559, pp. 65, 66, 67, 87, 92. For Lever's letter, see Zurich Letters, ii. 28. The Story Reconstructed 65 proclamation that the principle suggested by Gooderick of freely using what had not been specifically condemned was further utilised. The Epistle, Gospel, and Commandments in English had been legalised by the Injunctions of 1536, and these had never been repealed. Accordingly, on New Year's Day, in the quaint language of Fuller, " the best New Year's gift that ever was bestowed on Eng- land " came into use.^ We have evidence that the concession was utilised in London, but it may be doubted how far it was gener- ally observed. At all events, no further permission was as yet extended, and at the beginning of January it was particularly noted that "the Queen would appear to otherwise the ... p 111 ^^^ ceremonir-l contmue m the religion professed by her continues. sister."^ Indeed, so entirely were the Latin service and ritual followed at this time that on 1 2th January the Privy Council sent a letter to the Bishop of London, to lend to 1 Fuller's Church History, ii. 438. 2 Venetian Calendar, 8th January, p. 7. F 66 Elizabethan Prayer-Book the Bishop of Carlisle, who is appointed to execute the solemnity of the Queen's Majesty's coronation, " universum appara- tum pontificium quo uti solent Episcopi in hujusmodi magnificis illustrissimorum regum inaugurationibus."^ The coronation took place at Westminster on 15th January, and all the old ceremonial was used." The bishops were present in cope and mitre, with scarlet robes. Incense, holy water, the pax were in use. The Mass was sung, but without elevation, and all the usual rite was performed "according to the Roman cere- monial." Lever, who arrived in London about this time, afterwards sums up the general situation in these words^: "When I returned to England I saw ... or rather I shrank from seeing, masses, and all the follies and abominations of Popery, every- where sanctioned by the authority of the laws, and the Gospel nowhere to be met 1 Privy Council Acts, p. 42. - See Canon Dixon's description, v. 47. ^ Zwich Letters^ ii. 29. The Story Reconstructed 67 with." The same writer goes on to describe a concession which is otherwise unknown. He says that, in view of the prohibition of all public preaching or teaching by the proclamation, the Queen allowed those who would to worship in open private houses, but in no public churches ; and the magistrates in London connived at such meetings. We are now on the verge of the great The framing of the Parliament which altered the whole religious "Device/ and its suggested service of the country. Before we trace its committee. work we must go back a few weeks. Within a day or two of Christmas the " Device '' was penned.^ The date is quite certain from internal evidence. It will be remembered that the writer of the paper proposed a committee of divines to review the Prayer- Book. They were Bill, Parker, May, Cox, 1 It must have been before 27th December, on which day the proclamation suggested by it (see p. 26) was published, and about the 25th, because it speaks of the Marquess of Northampton, who on that day for the first time sat in the Council. See Privy Council Acts under date. Moreover, this nobleman, designated as Marquess in the Acts and in the "Device,'' appears to have been recreated Marquess about Christmas, and Stow notes that he was invested on 13th January. See again p. 72, note. 68 Elizabethan Prayer- Book Whitehead, Grindal, and Pilkington.^ Now, the curious thing about the list is that two of these men were certainly out of England at the moment. We possess a letter signed by Pilkington at Frankfort on 3rd January,^ and Grindal cannot have reached London until 1 2th January. Of the rest, Parker' was ' See above, p. 15. 2 See above, p. 59. Grindal's movements are ascertained from the Zurich Correspondence. See above, p. 58. For Parker, see the letters in his Correspondence. 3 Matthew Parker (1504-1575). Fellow of C.C.C, Cam- bridge, 1527. An assiduous student, specially, at that time, in Patristic theology. Chaplain to Queen Anne Boleyn, 1535. Chaplain to Henry VIII. in 1538. Dean of Stoke by Clare, 1535. Master of his College at Cambridge, 1544. Dean of Lincoln, 1552. Deprived of all preferment under Mary. Uses this interval as one of "delightful literary leisure." Summoned to London by Bacon, 9th December 1558. Comes to London in January, and again in February. Preaches before the Queen, lOth February. Goes to Cambridge (?) before ist March (Corre- spondence, 57), where he still is at the end of April. {Ibid. 66.) From this summary of Parker's previous life no special connexion with the other members of the committee is manifest. At Cam- bridge he had come into close contact with Cecil, the Chancellor, and their letters prove a strong friendship. As we read through the history of Parker's early years at Lambeth, it is impossible to avoid the suspicion that Cox, Grindal, Pilkington, and Whitehead were by no means in full sympathy with Parker. See the letter of Sandys concerning Parker's taunt about "Germanical natures.'' (Ibid. 125.) If this suspicion is correct, it is possible that Parker may have had to exert a restraining influence when the Prayer-Book was discussed in February. The Story Reconstructed 69 certainly somewhere near Cambridge at the time. May^ cannot, so far as I have ascer- tained, be traced. Cox^ and Whitehead' 1 William May (d. 1560) became one of the more extreme school of reformers. He had been President of Queens' College, Cambridge, in Henry's reign, and helped to draw up the Institution of a Christian Man in 1537. He was made Dean of St. Paul's in 1546. Under Edward he was to the front. He was a visitor in 1 547 ; carried out the order of Ridley for demolishing the altar in 1550. He served as one of the Prayer- Book compilers with Cox in 1548, and probably as a reviser in 1552. He was deprived of his deanery and retired under Mary, but there is no trace of his movements until we find his name included in the list of the "Device." He was restored to the deanery in June 1559. At Cambridge he had certainly come into close contact with Parker {Correspondmce, p. 34), and must have been well known to Cecil. ^ Cox appears to have been at Worms when Mary died. See the biographical note below, p. 71. He could scarcely arrive in England before 14th December. See above, p. 57, note. Is it permissible to conjecture that on his way to England he conferred with the exiles at Frankfort ? His knowledge of their movements gained in such a meeting would explain the inclusion of Grindal and Pilkington. 3 David Whitehead (1492 ?-i57l). The oldest of the whole number (cf. Zurich Letters, i. 255). An Oxford man of great learning, he had been tutor to Charles Brandon. After Brandon's death Whitehead had been designed for the see of Armagh in 1552. In the previous year he took part in the famous conference on the Sacraments in Cecil's house. Further details in Edward's reign have not been traced. He retired at the beginning of Mary's reign, and, finding himself out of sympathy with the Lutheranism of Germany, obtained a refuge at Frankfort, October 1554. Here he took the side of Cox in the "Troubles,"' and became pastor for nearly a year. His movements from this point until he arrives in EnglarvJ, probably in December 1558, have not been traced. It would appear that he was of the school of Cox. yo Elizabethan Prayer-Book had recently been abroad, but possibly re- turned with the first band of arrivals about 14th December. BilV as we know, had preached at Paul's Cross at the end of November. The list of names must have been influenced by some one who knew that Grindal ^ and Pilkington ^ were about to 1 William Bill {iS^S ^-IS^^) was a Cambridge man, whose exact sympathies it is not easy to trace. His university antecedents incline us to pair him with Parker. He was Master of St. John's, and Vice-Chancellor in 1549, succeeding Parker in the latter ofEce. Two years later he was Master of Trinity. Deprived under Mary, he went into retirement at Sandy, Beds. It is just possible that Parker, whose place of retirement cannot have been very far off (Corr. 52), was with him or near him at this period. Bill is next heard of as the preacher at Paul's Cross, 20th November 1558. It will be noted that a judicious preacher was sought at this time {nifra, p. 56), and Bill does not seem to have been a strong party man. 2 Edmund Grindal (1519?- 1583), a Magdalene Cambridge man, and apparently associated with Pilkington and Sandys in university work {cf. Parker's Correspondence^ p. 38). He was a friend of Ridley, whose chaplain he became in Edward's days. By his influence he became Precentor of St. Paul's and Royal Chaplain in 1551. In the latter capacity the Articles of 1552 were submitted to him. In Maiy's reign he escaped to Strasburg, and then came under the influence of Peter Martyr, if not before. Thence he went to Frankfort and took part in the "Troubles." He was at Strasburg when news of Elizabeth's death came. 3 James Pilkington (1520?- 1576), Fellow of St. John's College, Cambridge, 1539; President, 1550. A prominent Protestant during Edward's reign. In 1554 went to Zurich, Basle, Geneva, and Frankfort. One of the signatories to the letter of the Church of Frankfort, 3rd January 1 559- The Story Reconstructed 7 1 start for England; and I am inclined to conjecture that Cox, thoroughly familiar with the movements of the English refugees at Frankfort, was at hand, and suggested his friends Grindal and Pilkington. Cox and Whitehead were probably nominated by Cecil, to whose prominence in the matter everything points.-' Cox would be generally recommended by his distinguished ante- cedents, and particularly by his champion- ship of the book of 1552 at Frankfort ; and he would be in favour with the Queen, perhaps, as having been tutor to Edward and to herself." Whitehead was known to ^ Cecil was at this time the chief mover in all action religious and political. He was the right - hand man of Elizabeth, as Dean Boxall had been Mary's. The Spanish Ambassador says of Cecil in January : " Her present controller [Parry] and Secretary Cecil govern the kingdom, and they tell me the Earl of Bedford (see p. 73) has a good deal to say" (Span. Cal. p. 7). Cecil was strongly Protestant, as is well known, and so was Bedford, as the reference (p. 73) shows. This must be taken into considera- tion in estimating the direction which religious change was likely to take in 1559. 2 Richard Cox (1500-1581) is one of the most important men to study in the list. His antecedents can scarcely have failed to make his a commanding voice. He first came into prominence as a Christ Church man, to which position Wolsey had invited him. 72 Elizabethan Prayer-Book Cecil, for he took part in the important discussion at Cecil's house on the Sacra- ments in 155 1. The committee, then, was carefully selected ; and all that we know about the various members goes to prove that the majority, at all events, were likely to be available for the work proposed at some time in January.^ Then as Headmaster of Eton he began to be known for his Lutheran views. He took part in several religious acts under Henry, e.g. the drawing up of the Necessary Doctrine, He was for a time tutor to Edward and to Elizabeth, and became a strong friend of Cranmer. He was certainly engaged on the Prayer-Book of 1549, and probably took part in the revision of 1552. He formed a friendship for Peter Martyr. He was Dean of Christ Church, Dean of Westminster, and Chancellor of Oxford in Edward's reign. He also took part in the Reformatio Legum. De- prived, and even imprisoned, under Mary, he was allowed to escape to Frankfort, where he arrived in March 1555, in the midst of the " Troubles." He was at once recognised as a leader, and gathered a band of followers round him, who stood out for the book of 1552. His party were successful. He was apparently at Strasburg for a time, and would meet his old friends Pilkington and Grindal there. The news of Elizabeth's accession is said to have reached him at Worms [^Zurich Letters, i. 26). The influence of his foreign sojourn must not be forgotten in estimating his position in regard to religious change. ' The antecedents of the assessors mentioned in the ' ' Device " are worth noting : — (I) William Parr, brother of Catharine Parr, Marquess of North- ampton (1513-1571). Had been educated at Cambridge under Tunstall. Privy Councillor, 1543. Served in various military The Story Reconstructed 73 And now, in the absence of any specific Evidence converges to record, can we penetrate the obscurity which p^ve a con- *■ ference of the surrounds the actual work of the committee ? "'"""'"ee in February. It was expected that their deliberations capacities. Implicated in the cause of Lady Jane Grey, and was sent to the Tower and deprived of his marquisate. Restored to favour under Elizabeth. (2) Francis Russell, second Earl of Bedford, succeeded to the title in ISSS- Hs was a strong Protestant, and had been present mth Cecil and Whitehead at the Sacramental Conference of 1551. He was imprisoned for some sympathy with Lady Jane Grey in '5S3> ^" :2S., and another gilt for £6. The cup cost pf 6 : 3 : 4. At Brockdish the new cup cost 5s. 4d., "besides 6s. 2d. worth of silver more than the old chalice weighed." At St. Matthew's, City, the new cup cost thirteen guineas, whilst the chalice and a copper cross sold for £2. :() -.2. 184 Elizabethan Prayer-Book corresponding item of purchase, but as a rule the new cup cost quite as much as the sale of the chalice brought in. Probably the cover was added in certain cases.^ From about 1567 chalices were constantly the subject of inquiry ; and this seems to prove that they were known to be in use in some places, and that there was a growing deter- mination to regard them as illegal.- The fate of All the alterations denoted so far in this rood-lofts. chapter were the result of the Injunctions- policy as interpreted first by the visitors and then by bishops and archdeacons in their visitations, and sometimes by individual caprice. Another change was carried out, at first without authority, and then received authoritative regulation. We have seen how the rood and rood-images were destroyed by the visitors.' The visitors appear to have 1 At Bishop's Stortford a silver communion cup cost £1 : 4s. in 1562, and in 1567 a cover was added for 19s. ^ See the inquiry of Grindal in 157I) quoted above, p. 183. All these visitation articles are printed in the Second Ritual Com- mission Report. 3 One at least of the visitors of 1559 regarded the carrying out Fate of Church Goods 185 demolished the rood-loft as well in some cases ; indeed, the loft was broken down in not a few instances in the first year/ Such action in regard to the lofts had not been contemplated, but it is one more proof of the assumption that the policy of Edward's last year was to be followed. In 1561, therefore, The direction of 1561 : the year already remarkable for restraining of this policy with great complacency. The following is an extract from a visitation sermon of Sandys, who visited the northern pro- vince. It was preached at York, and no date is given. Speaking of Elizabeth, he says : "She hath caused the vessels that were made for Baal and for the host of heaven to be defaced ; she hath broken down the lofts that were builded for idolatry; she hath turned out the priests that burnt incense unto false gods ; she hath overthrown all polluted and defiled altars ; she hath abolished darkness and caused the eternal truth gloriously to shine as we see it doth in England at this day.'' — Sermons of Archbishop Sandys, No. xiii. (Parker Society). 1 As at Grantham, Barham, Birton, Gayton, Corringham, etc. See above, p. 145, note. The churchwardens' accounts assign demolition or sale to the year 1559 at St. Michael's, Cornhill ; Ludlow ; Yatton ; St. Peter's, Cheapside ; St. Matthew's, City ; to 1560 at St. Mary Woolnoth, St. Mary Woolchurch Haw, Bishop's Stortford, Thame, N. Elmham, Smarden, Melton Mowbray. Taking down the rood was often a separate act ; e.g. at Wing the rood came down in 1559, and the rood-loft in 1562, and so too at St. Petrock's, Exeter. In some places the loft had been pulled down under Edward and never put up again. The wood so gained was put to various uses : the following I have seen specified in the returns — bridge-making, communion table, seats in church, tester of a bed, ceiling of a hall. Generally, they are said to have been sold, without further particular. tion 1 86 Elizabethan Prayer-Book injunctions concerning chancels, a general direction was given by the Ecclesiastical Commissioners in regard to the lofts.^ The document appears to have escaped the notice which it deserves. It begins by speaking of the " much strife and contention that have heretofore arisen among the Queen's sub- (i) Transposi- jects"^ on the matter in debate. It then directs that if the lofts have not been " trans- posed " they "shall be so altered that the ^ For the text of the letter see p. 273. This regulation is readily traced. The bishops' visitation articles quote it almost word for word, e.g. Parker in 1563 : " Whether the rood-loft be pulled down, according to the order prescribed, and if the partition between the chancel and the church be kept. Whether the font be standing and kept decently in the place used." At St. Laurence's, Reading, we read : "Paid for bringing the orders made by the Queen's Majesty's Commissioners as concerning the alterations of rood-loft for his fee, 8d." At Melton Mowbray in 1566 there is a fine of 4s. 4d. because the rood-loft is not taken down. In one very interesting return, brought to my notice by Canon Dixon, it is said that in Sussex the rood-lofts were still standing in some places in 1569. That was the year of the Northern Rebellion, and it was also said that the timber of the loft w.is then lying in some churches ready to be set up again (S. P. Dom. Eliz. Ix. 71). The particulars are well worth reading, as they probably show how rules and orders were evaded in certain places. See them given in Dixon, Chunk History^ \'i, 201, 202. 2 This hint of strife and dispute is important. Everywhere there was a discontented proportion of the people who spoke as loudly as they dared. mg. Fate of Church Goods 187 upper part of the same with the seller' be quite taken down unto the upper parts of the vaults and beam running in length over the said vaults by putting some convenient crest upon the said beam towards the church." The effect of this injunction would be to produce what we now know as a chancel screen with a crest or ornament on the top. Permission was also given to build the (2) RebuiM- whole screen over again if the parish agreed, and to set it up in joiners' work, provided it were done to the height of the old cross- beam. But where the demolition had already taken place, it was directed that, "provided there remain a comely partition betwixt the chancel and the church, that no altera- tion be otherwise attempted in them, but be suffered in quiet. And where no partition is standing there one to be appointed." To this order of the commissioners we owe, no ' "SoUer" is a word meaning the loft itself. Crest does not mean hatchment ! Thus at St. Petroclc's, Exeter, we find the entry of 1550 : "For plucking down the side altar and the crest over it." 1 88 Elizabethan Prayer -Book doubt, the preservation of many chancel screens in our parish churches. Church fonts. The Same regulations throw light on the fate of other parts of the church. The re- moval of fonts had already been prohibited by the bishops in 1560. We may imagine that many of the Puritan clergy took upon themselves to get rid of these, as if they had been polluted by the ancient ceremonial. Under Edward much destruction of fonts took place. Under Elizabeth it would appear that some clergymen or church- wardens reproduced this action, and that the bishops in consequence drew up the re- strictive injunction already referred to. In 1 56 1 the letter concerning rood-lofts ordered "that the font be not removed from the accustomed place, and that in parish churches the curates take not upon them to confer baptism in basins, but in the font customably used." ^ 1 That the direction was not universally obeyeJ is clear from the return of 1 565 quoted above, p. 164. Fate of Church Goods 189 The fate of the cross in churches is per- The cross and crucifix. plexed by the fact that the word is used as a convertible term for crucifix/ It is probabk that the crucifix, in the strict sense of the word, was considered to be illegal by the in- junction concerning images. There can be little doubt that the crucifix and the cross alike were destroyed from the beginning of the reign. It has been seen how the crosses were demolished at St. Paul's in August 1559- This action of the London visitors would certainly be copied elsewhere, as Tun- stall feared. According to the Lincolnshire return seventeen crosses were destroyed in 1559, and several in subsequent years until 1565, when a large number shared the same fate. In one place it is noted that the churchwardens have been directed to " make 1 The letter of Cassander should be read, which testifies to this confusion (Zurich Letters, ii. 42). From one or two allusions in this letter it might almost seem as if the cross were painted over the Communion Table in some English churches, with the Command- ments written on either side. Is it possible that the table of Com- mandments which was set up in churches in 1561 contained a printed figure of the cross in the midst ? 1 9© Elizabethan Prayer-Book away and break before Easter next" the cross, with certain other articles/ Only in nine places is it stated in this return that the cross remains in 1566.^ Cox had already said in 1560 : " We are in that state that no crucifix is nowadays to be seen in any of our churches."^ The cross and crucifix alike are both hard to trace in the churchwardens' accounts. From the nature of the case we should expect only to find entries of purchase or sale. There are a few such instances. The silver cross at Yatton, which cost ^18 in 1499, was sold in 1559. There was a sale of the cross at St. Matthew's, City, in 1559; at St. Thomas', Portsmouth, 1564-66. The cross is not often specified in Elizabethan inventories. In 1571 Grindal ordered all crosses to be destroyed in the Northern Province. At St. Thomas', Bristol, a cross survived until 1597. When the first Prayer-Book of Edward VI. 1 At Billingborough (Church Furniture, p. 49). 2 Ibid. pp. 49, 53, 61, 92, 123 bis, 145, 154, 160. 2 Zurich Letters, ii. 42. Fate of Church Goods 191 came out, an Act was passed " for the abolish- The old Latin service-books. ing and putting away of divers books and images." It had enacted that "all books called Antiphoners, Missals, Grails, Processionals, Manuals, Legends, Pies, Portasses, Primers in Latin or English, Couchers, Journals, Ordinals, or other books or writings whatsoever here- tofore used for service of the Church . . . shall be abolished, extinguished, and for- bidden for ever to be used or kept in this realm." ^ The Act was designed to give the ^ coup de grace to all the old service-books, which were superseded by the new book. It directed that the service - books should be burnt or otherwise defaced. Under Mary's first Act of repeal this Act was repealed. It was not revived under Elizabeth. Appar- ently the provisions were observed in some places without such legal re-enactment. The Lincoln return proves that the books were, as a rule, destroyed in 1559.' In one place 1 The Act is 2 and 3 Edward VI. u. 10. 2 I have noted 48 cases in which the churchwardens of the Lincoln returns assert that the books were destroyed in 1559. 192 Elizabethan Pray er-B 00k it is specially stated that "the mass-books and couchers were burnt, spoilt, and defaced at the Queen's Majesty's visitation by Robert Brown and Robert Ibbes, churchwardens at that present time." ^ Some survived and were destroyed in subsequent years, chiefly perhaps at the archdeacons' visitations, and notably in 1565. Grindal made explicit in- quiry about the service-books in 1571 : "Whether all and every Antiphoners, Mass- books, Grails, Portasses, Processionals, Manuals, Legendaries, and all other books of late belonging to your church or chapel, which served for the superstitious Latin service, be utterly defaced, rent, and abolished." Thus by degrees the Latin service-books perished, leaving few survivors That search was made for them at subsequent visitations is clear from the case of Wilsford, where it is returned: "Our mass-books and manual, with all such Latin books appertaining to the Popish services, burnt and defaced in the third year of Elizabeth, and in the presence of the parishioners and the apparitors." I trace 6 other cases to the same year (pp. 72, 98, 112, 113, 123, 143). There are 21 instances of destruction in 1565-66. ' At Tallington. Fate of Church Goods 193 to find a resting-place at last in our great libraries and private collections. The same work of destruction attended a other church goods. variety of Other church goods. Amices, banner- cloths, banner-staves, candlesticks, canopies, censers, corporases, crismatories, cruets, hand- bells, holy-water stocks, maniples, paxes, pixes, sacring - bells, sepulchres, stoles, veils — all these articles are mentioned in the various accounts and returns which have already been cited in evidence. Inquisition had been made for most of them in the last year of King Edward. '^ The visitors of 1559 banned ^ The churchwardens' accounts prove that most of the articles just mentioned were being cleared out and sold all through Edward's reign, until we reach the final commission, dated 1 6th January 1553. The commissioners were directed under this (the fourth Edwardine Commission concerning Church Goods) to see that the previous commissions had been carried out, and to collect all ready money, plate, and jewels certified by their predecessors to be remaining in any churches. They were required to leave one or two chalices, and sufficient linen for the administration of the Holy Communion in each church. The rest of the linen was to be given to the poor, and all other goods were to be sold except great bells and sanctus bells. Edward died in July, and the work of the commissioners was interrupted before its completion. As soon as Mary came to the throne, orders were sent to various counties in which there had been delay in the execution of the commission, and the goods were redelivered to the churches. O 194 Elizabethan Prayer-Book them once more. We trace their gradual extinction. The chief destruction took place in the first year of Elizabeth, but in many cases they survived for some years. Grindal made similar inquiry for most of them in the frequently quoted visitation articles of 1571, when he demanded " whether all vestments, albs, tunicles, stoles, phanons, pixes, paxes, hand-bells, sacring-bells, censers, crismatories, crosses, candlesticks, holy- water stocks, images, and such other relics and monuments of superstition and idolatry be utterly defaced, broken, and destroyed." APPENDIX OF DOCUMENTS The Device for Alteration of Religion, in THE First Year of Queen Elizabeth [From Cotton MS., Julius, F. 6, f. l6l. Printed by Strype. See above, pp. i6, 24.] I. When the alteration shall be first attempted 1 At the next Parliament : so that the dangers be foreseen, and remedies therefor provided. For the sooner that rehgion is restored, God is the more gloriiied, and as we trust will be more merciful unto us, and better save and defend Her Highness from all dangers. II. What dangers may ensue upon the alteration 1 i. The Bishop of Rome, all that he may, will be incensed. He will excommunicate the Queen's High- ness, interdict the realm, and give it to prey to all princes that will enter upon it ; and incite them thereto by all manner of means. ii. The French king will be encouraged more to the war, and make his people more ready to fight against us, not only as enemies, but as heretics. He will be 195 196 Elizabethan Prayer-Book in great hope of aid from hence of them that are dis- contented with this alteration, looking for tumult and discord. He will also stay concluding peace upon hope of some alteration. iii. Scotland will have some causes of boldness ; and by that way the French king will seem soonest to attempt to invade us. iv. Ireland also will be very difficultly stayed in their obedience, by reason of the clergy that is so addicted to Rome. V. Many people of our own will be very much dis- contented ; especially these sorts : (i) All such as governed in the late Queen Mary's time, and were chosen thereto for no other cause, or were then most esteemed, for being hot and earnest in the other religion, and now remain unplaced and uncalled to credit, will think themselves discredited, and all their doings defaced, and study all the ways they can to main- tain their former doings, and despise all this alteration. (2) Bishops and all the clergy will see their own ruin. In confession and preaching, and all other ways they can, they will persuade the people from it. They wUl conspire with whomsoever that will attempt, and pretend to do God a sacrifice in letting the alteration, though it be with murder of Christian men or treason. (3) Men which be of the papist sect ; which late were in manner all the judges of the law ; the justices of the peace, chosen out by the late Queen in all the shires ; such as were believed to be of that sect ; and the more earnest therein, the more in estimation. These are like to join and conspire with the bishops and clergy. (4) Some, when the subsidy shall be granted, and Device for Alteration of Religion 197 money levied (as it appeareth that necessarily it must be done), will be therewith offended ; and like enough to conspire and arise, if they have any head to stir them to it, or hope of gain and spoil. (5) Many such as would gladly have the alteration from the Church of Rome, when they shall see per- adventure that some old ceremonies shall be left still, or that their doctrine, which they embrace, is not allowed and commanded only, and all other abolished and disproved, shall be discontented, and call the alteration a cloaked papistry or a mingle-mangle. III. IVhat remedy for these matters ? First, for France, to practise a peace ; or if it be offered, not to refuse it. If controversy of religion be there among them, to help to kindle it. Rome is less to be doubted ; from whom nothing is to be feared, but evil will, cursing, and practising. Scotland will follow France for peace. But there may be practised to help forward their divisions, and especially to augment the hope of them who incline to good religion. For certainty, to fortify Berwick, and to employ demi-lances and horsemen for the safety of the frontiers. And some expense of money in Ireland. The fifth divided into five parts. The first is of them which were of Queen Mary's council, elected and advanced then to authority, only or chiefly for being of the Pope's religion, and earnest in the same. Every augmentation or conservation of such men in authority or reputation is an encouragement of those of their sect, and giveth hope to them, that it 1 98 Elizabethan Prayer-Book shall revive and continue, although it have a contrary blast. Seeing their pillars to stand still untouched, [will be] a confirmation to them that are wavering papists, and a discouragement of such that are but half inclined to that alteration. Duin in dubio est animus, paulo momenta hue illuc impellitur. These must be searched by all law, as far as justice may extend ; and the Queen's Majesty's clemency to be extended not before they do fully acknowledge themselves to have fallen in the lapse of the law. They must be based of authority, discredited in their countries, so long as they seem to repugn to the true religion, or to maintain their old proceedings. And if they should seem to allow or to bear with the new alteration, yet not likely to be in credit, quia neophyti. And no man but he loveth that time wherein he did flourish. And when he can, and as he can, those ancient laws and orders he will maintain and defend with whom and in whom he was in estimation, authority, and a doer. For every man naturally loveth that which is his own work and creature. And contrary, as those men must be based, so must Her Highness's old and sure servants, who have tarried with her, and not shrunk in the last storms, be advanced with authority and credit ; that the world may see that Her Highness is not unkind nor unmindful. And throughout all England such persons as are known to be sure in religion, every one, according to his abihty to ser\'e in the common- wealth, to be set in place. Whom, if in the cause of religion, God's cause, they shall be slack, yet their own safety and state shall cause to be \'igilant, careful, and earnest for the conservation of her state, and mainten- Device for Alteration of Religion 199 ance of this alteration. And in all this she shall but do the same that the late Queen Mary did to maintain and establish her religion. The second of these five is the bishops and clergy, being in manner all made and chosen, such as were thought the stoutest and mightiest champions of the Pope's Church, who in the late times [by] taking from the Crown, impoverishing it, by extorting from private men, and all other things possible, per fas et nefas, have thought to enrich and advance themselves ; these Her Majesty, being inclined to so much clemency, yet must seek as well by Parliament as by the just laws of England, in the prcemuiii?-e, and other such penal laws, to bring again in order. And being found in default, not to pardon till they confess their fault, put themselves wholly to Her Highness's mercy, abjure the Pope of Rome, and conform themselves to the new alteration. And by this means well handled. Her Majesty's necessity of money may be somewhat relieved. The third is to be amended even as all the rest above, by such means as Queen Mary taught, that none such, as near as may be, be in commission of peace in the shires, but rather men meaner in substance and younger in years ; so that they have discretion to be put in place. A short law made and executed against assemblies of people without authority. Lieutenants made in every shire : one or two men known to be sure at the Queen's devotion. In the meantime musters and captains appointed, viz. young gentlemen which earnestly do favour Her Highness. No office of jurisdiction or authority to be in any discontented man's hand, as far as justice or law may extend. 200 Elizabethan Prayer- Book The fourth is not to be remedied otherwise than by gentle and dulce handling by the commissioners, and by the readiness and good-will of the lieutenants and captains to repress them, if any should begin a tumult, murmur, or provide any assembly, or stoutness to the contrary. The fifth for the discontentation of such as could be content to have religion altered, but would have it go too far, the strait laws upon the promulgation of the book, and severe execution of the same at the first, will so repress them, that it is great hope it shall touch but a few. And better it were that they did suffer than Her Highness or commonwealth should shake, or be in danger. And to this they must well take heed that draw the book. And herein the universities must not be neglected ; and the hurt that the late visitation in Queen Mary's time did must be amended. Likewise such colleges where children be instructed to come to the university, as Eton and Winchester : that as well the increase hereafter, as at this present time, be provided for. IV. mat shall be the manner of the doing of it? This consultation is to be referred to such learned men as be meet to show their minds herein ; and to bring a plat or book hereof ready drawn to Her Highness. Which being approved of Her Majesty, may be so put into the Parliament House, to the which for the time it is thought that these are apt men : Dr. Bill, Dr. Parker, Dr. May, Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pilkington. And Sir Thomas Smith do call them together, and Device for Alteration of Religion 201 to be amongst them. And after the consultation with these, to draw in other men of learning and gravity, and apt men for that purpose and credit to have their assents. As for that is necessary to be done before, it is thought most necessary that a strait prohibition be made of all innovation, until such time as the book come forth, as well that there should be no often changes in religion, which would take away authority in the common people's estimation ; as also to exercise the Queen's Majesty's subjects to obedience. V. To the fifth, \\%at may be done of Her Highness for her own conscience openly, before the whole altera- tion ; or, if the alteration must tarry longer, what order be fit to be in the whole realm, as an interim ? To alter no further than Her Majesty hath, except it be to receive the communion as Her Highness pleaseth on high feasts. And that where there be more chaplains at Mass, that they do always communicate in both kinds. And for Her Highness's conscience till then, if there be some other devout sort of prayers or memory said, and the seldomer Mass. VI. To the sixth, IVhat tioblemen be most fit to be made privy to these proceedings, before it be opened to the whole council 1 The Lord Marquess Northampton, the Earl of Bed- ford, the Earl of Pembroke, and the Lord John Grey. Vn. To the seventh, mat allowance those learned men shall have for the tii?ie they are about to review the Book of Comjnon Prayer and order of ceremonies, and service in the church, and where they shall meet ? 2 02 Elizabethan Prayer-Book Being so many persons which must attend still upon it, two mess of meat is thought yet indifferent to suffice for them and their servants. The place is thought most meet [to be] in some set place, or rather at Sir Thomas Smith's lodgings in Canon Row. At one of these places must provision be laid in of wood and coals and drink. II Gooderick's " Divers Points of Religion ' [For the probable origin and influence of this paper see above, pp. 20, 21. It is here printed from S. P. Dom. Elizabeth, i. 68, where it is endorsed by Cecil — " Gooderick, Divers Points of Religion contrary to the Church of Rome.'" Canon Dixon has printed it in full (Church History, v. 28).] Ipse autem rex non debet esse sub homine, sed sub Deo et sub lege, quia lex facit regem. Attribuat ergo rex legi quod lex attribuit ei, viz. dominationem et potestatem. Non est enim rex ubi dominatur voluntas et non lex. Et quod sub lege esse debeat cum sit Dei Vicarius evi- denter apparet ad similitudinem Jesu Christi cujus vices gerit in terris, etc. (Bracton, i. 8). Besides, it seemeth both by the Register and by, Sir Antony Fitzherbert, one of the best learned of the law in our time, that bishops and abbots which were of the King's foundation (the sees and places destitute and void) were elected and chosen by their chapters and convents by virtue of C( Divers Points of Religion'''' 203 the King's writs of licence called Breve de Lketitia eligendi, and, after the election made and certified to the King, the King by letters-patent gave his royal assent to the election, and then of course went out a writ De restitutione fetnporalium, and this was of ancient used without suit to the Pope. Excommengement was ever in the law a sufficient exception to the person of the plaintiff or demandant so as he was not answerable : but the defendant for proof of the same is by the law forced to show letters of excommunication from some ordinary of this realm under his seal : for letters or bulls of the Pope to prove an excommunication alleged against the plaintifif were never allowed nor been allow- able in any of the King's courts. Further to prove the Pope's curse was not of value in this realm. The Archbishop of Canterbury, with divers other bishops accompanied, in their Pontificali- bus solemnly assembled, by authority of Peter and Paul and all the Apostles without any mention of the Pope, did pronounce the great sentence of curse against all them which infringe or put off the Great Charter or the Charter of the Forest made and granted by King Henry III. : which excommunication and curse is inserted among the statutes and Acts of Parhament made in the time of the said King Henry III. It appears also from time to time that as well the King as all the temporal states of the realm were grieved with the continual usurpation of the Pope and his clergy, and for reformation, as they might, they provided remedies ever since that time : as, statutes for alienation to mortmain, prsemunire for prevention of benefices, for suits to Rome, or in any spiritual court for matter 204 Elizabethan Prayer-Book determinable in the King's courts by the laws of the realm. And yet in all those times it is to be considered that the spiritualty were councillors about the King, and were for the authority and not [lacuna] the Parliament. If search were had amongst the records of the Ex- chequer of elder time, and in the Tower, I think there would be found more matter against the said usurpation. My lord Rich hath, I think, old gatherings of records and other matters for the proof of the papists, for be- cause he was the King's Solicitor at the time the Pope was banished with his authority in the twenty-sixth year of King Henry VIII. Which matter will be good to stir the nobility and commons to devotion of the liberty of the realm and against the usurpation of the Pope. Like peril is it, in mine opinion, to touch his authority in part as utterly to abolish it. Therefore it seemeth very necessary well to consider of this matter for his weight, and for the danger that may ensue before it be meddled either by Parliament or otherwise. Besides many other examples. King John, of this realm sometime king, may be a warning : who for his kicking at his authority and dealing with the state of the clergy, was brought into the peril you know, to the danger of his state, the only cause thereof the mighty and princely state of the clergy, which, albeit it be not so strong as it was then, yet considering the time is more dangerous, and there by time grown more malici- ous and their glorious state more tickle, and by more experience grown more wiser and wiser : without the bridling it may not in mine opinion be attempted. And before the Parliament nothing against him may be (C Divers Points of Religion " 205 attempted, but dissembled withal in the meantime : nor at the Parliament, if it be holden before or in March next, I think his authority not to be touched, nor any- thing to be attempted there of matters in religion, except the repeal of the Statutes of Henry IV. and V., repealed in the time of King Henry VIII. and revived by Queen Mary, unrepealed : all proceedings by the Bishops ex officio shall be thereby taken away, and thereby all quiet persons may live safely. In the meantime Her Majesty and all her subjects may by licence of law use the English Litany and suffrages used in King Henry's time, and besides Her Majesty in her closet may use the Mass without lifting up above the Host according to the ancient Canons, and may also have at every Mass some communicants with the ministers to be used in both kinds. Her Majesty may also wink at the married priests, so they use their wives secretly, as some of them did in Queen Mary's time, and suffer them : nay, rather authorise the learned and discreet sort of them to preach the Gospel purely without inveighing against any sect except Anabaptists and Arians. It were good also that certain Homilies in English were published, to be read in every church, treating of most necessary matters of our rehgion plainly and simply, not meddling with any matter in controversy. I think it most necessary that, before any pardon published after the old manner at the Coronation, certain of the principal prelates be committed to the Tower, and some other their addicted friends and late counsellors to the Queen that dead is, and all the rest commanded to keep their houses, and that no person 2o6 Elizabethan Prayer-Book other than of their household have any access to them, so as there be exception comprehending all such out of the Pardon. Item. That all the arms, weapons, and horses which they or any of them have, be taken from tliem by the most trustiest in every county by bill indented to serve the Queen's Majesty as occasion shall be ministered, and likewise for all persons of all sorts. I would also have at that time [lacuna] the send- ing to Rome any message or letters, and if [lacuna] be any, I would have letters sent to the Agent there to continue his residence, and to advertise as occasion shall be given without desire of any audience, and if he should be sent for, that he should signify that he understood from hence that there was a great embassage either already dispatched or ready to be dispatched for the affairs : whose dispatch I would should be pubHshed with the persons' names, and yet treated so as it should pass the most part of the next summer : and in the meantime to have good consultation what is to be done at home, and do it : and thereafter send. . . Ill The Distresses of the Commonwealth, with THE Means to remedy them [From S. P. Dom. Eliz. i. 66. See above, p. 21.] When our mind wandereth and strayeth uncertainly abroad, and by reason of the variety and confusion of Distresses of the Commonwealth 207 things standeth in doubt whereupon first and chiefly to employ her study and cogitation, she can surely judge and define nothing. Therefore, among many and most grievous diseases that our commonweal (alas ! what say I weal, when in manner we have none at all) travaileth with at this day, I have chosen out, and; described in the order following, a few of the chiefest that in my poor opinion are most gravely to be thought upon, and speedliest amended. For to amend all, as it is impos- sible to do it, but with like or longer tract of time than they have crept in. As they are so infinite, there is such a throng of them, as no one man is able to rehearse or comprehend them. I have therefore thought best to fashion my plat in the order following, and to lay before you my device in form of a division. You may use it so if like you take it to be a plain song. Whereupon, as I do somewhat distant for the medi- ocrity of my understanding, so 1 know your wisdom can say so much therein, as more can no man. I do here grossly fashion our commonweal, sick or diseased, the causes whereof, as I have said, be infinite, but the chiefest as I take them be these : A. The poverty of the Queen. B. The penury of noblemen and their poverty. C. The wealth of the meaner sort. D. The dearth of things. E. The divisions within the realm. F. The wars. V G. Want of justice. A. Concerning the Queen's poverty, these things be to be considered : { The common- | weal dis- eased by- reason of 2o8 Elizabethan Prayer-Book What her revenues be, certain and casual. What her expenses be, ordinary and extraordinary. What her debts be, at home and abroad. How her debts may be paid. Her debts being paid, how she may be made rich. To take away all occasions of unnecessary expenses. To call in as time will serve, and by such means as may be honourable for Her Highness, and content the parties, all manner of annuities and pensions granted for service by letters-patents. To bring Her Highness's charges within honourable and reasonable limits. To call in again by Act of Parliament the first-fruits and tenths and other things of like sort given from the Crown in the reign of the last Queen. To be circumspect how you consent to the merchants' requests for the remission of the subsidies lately en- hanced. B. The want of f May be supplied by the creation of meet, worthy, noblemen \ and able men in every shire. Their poverty may be reheved by some such means as may be devised and thought upon without the charges of Her Highness. Here would I add (if I durst) that peradventure it were not amiss, as the time and things would suffer, to take from all your Bishops the titles of Lords, their places in the Parliament, remitting them to the House of Convocation, all their temporal lands and stately houses ; to give to the archbishops mille per annum in spiritualities out of the shire where they reside. To Distresses of the Commonwealth 209 the bishops, 500 marks per annum in spiritualities. And their temporalities to be given to the noblemen having; need of the same. ^ -i^u i.u r Is the very fount of rebellion, the occasion of C. The wealth | , . . ' , ^ , . , their insolence, of the contempt of the nobility, and of the hatred they have conceived against them. ofthe meaner J sort It must be cured by keeping them in awe through the severity of justice, and by providing as it were of some sewers or channels to draw and suck from them their money by subtle and indirect means, to be handled insensibly. The further consideration whereof I refer to your wisdom. fAs it is to be amended ~| Putting in ure the by divers other ways, statute for tillage and so it is specially to The amendment of our be reformed by money. The amendment of the money is to be attempted out of hand. Or else the longer the sore festereth the harder it will be to provide remedy for this behalf. For God's sake bestow three or four hours' talk with Bap. Dagnelli, who can say and do more in this case than any other man in the realm that I know. E. The divi sion within . the realm Through the hatred conceived between the meaner sort and the gentlemen, and For the cause of re- ligion. "i This may be amended by good policy, by execution of justice, by giving reasonable courage to the gentle- man, and by keeping of the mean man in 2IO Elizabethan Prayer-Book This case is to be warily handled, for it requireth great cunning and circumspection, both to reform religion and to make unity between the subjects, being at square for the respect thereof, and as I pray God to grant us concord both in the agreement upon the cause and state of religion, and among ourselves for the account of Catholic and Protestant : so would I wish that you would proceed to the reformation having respect to quiet at home, the affairs you have in hand with foreign princes, the greatness of the Pope, and how dangerous it is to make alteration in religion, specially in the beginning of a prince's reign. Glasses with small necks, if you pour into them any liquor suddenly or violently, will not be so filled, but refuse to receive that same that you would pour into them. Howbeit, if you instil water into them by a little and little they are soon replenished. F. The wars have con- < sumed our Captains, Men, Money, Victuals, and Lost Calais. The axe and the gallows have taken away some of our captains. I think it were necessary that in every shire, at the common charge, there might be some discipline and exercise used to prepare and frame the rude men into apt and able captains to serve in case of need. All other plagues that before since the death of good King Edward have happened unto us have been in respect tolerable, and (as it were) but preludes of our great and grievous plague to come. The loss of Calais is the beginning of the same great plague, for it hath introduced the French king within the threshold of our Distresses of the Commonwealth 2 1 1 house. So as now, or else never, your honours must bestir you, and meet with this mischief. Else, if you start not forth to the helm, we be at the point of the greatest misery that can happen to any people, which is to become thrall to a foreign nation. By getting of substantial order that justice be duly and speedily executed within all the courts of the realm. G. Want of That offenders be severely punished. justice is to \ That laws and statutes of the greatest importance be redressed be continually put in ure. And by the appointing of good, able, and skilful persons to the offices of justices of peace throughout all the shires of the realm. A. Summary Rehearsal of the Present State of the Commonweal The Queen poor. The realm exhausted. The nobility poor and decayed. Want of good captains and soldiers. The people out of order. Justice not exe- cuted. All things dear. Excess in meat, drink, and apparel. Division among ourselves. Wars with France and Scotland. The French king bestriding the realm, having one foot in Calais and the other in Scotland. Steadfast enmity but no steadfast friendship abroad. This for the shortness of the time I have written to your worship. If anything there be that may happen to content you, if it may please you to convert the same in succum et sanguinem, casting away the rest. Thus (iod grant unto you the increase of His grace, good success in all your endeavours, and good health and strength to bear out your travails. 212 Elizabethan Prayer-Book B. A Means to Advance Her Majesty s Revenue by Dis- foresting^ Dischasing, and Disparking of Forests, Chases, and Parks I doubt whether in all Europa beside there be so many forests, chases, and parks as be in the small Isle of England. I think, therefore, it were not amiss that an immediate survey were made of them all throughout the realm. And that so many might remain in the state they be in, as be joining to the stately houses whereunto the prince is wont ordinarily to repair, and the rest to be converted to the best profit of Her High- ness. By this means Her Majesty might greatly in- crease her revenue, and gratify the noblemen and her servants, letting their honours to have at prices indifferent the stateliest things, and her servants and others to have the rest at such prices as her other lands be rated at. To diminish Her Majesty's charges. It should be well done (after my poor opinion) that Her Highness did give away to noblemen and gentle- men all the houses that Her Majesty hath throughout the realm. Reserving as before (for so should Her Majesty be discharged of the continual burden and expenses that Her Highness and her predecessors have been at to maintain them). And when Her Highness upon occasion should have need to use them, she might do it in sort as other princes do that in the time of their pro- gresses or going abroad to visit any part of their realms be lodged in their subjects' houses. Distresses of the Commonwealth 213 Of Waste Ground within the Realm There be in the realm many waste grounds, which being now barbarous and barren for want of culture, with good husbandry may be reduced to fertility, and maintain a great number of people that now for fault of living be forced to steal, wander idly abroad, or lie in the streets of every good town, and die miserably. Among the rest, the New Forest is one, the which in times past (as it is said) had in it thirty parishes and odd more than be there now. I think that if painful and wise commissioners were appointed to this business they might do great good to the Commonweal, profit to Her Highness, and unto the nobility of the realm, whose necessity, in some part, might be relieved by this means, and the realm thereby made so much the stronger and more populous. The form of two Councils The Council (O^S'^"^' 7- (.At Large, etc., lo. The Council of State not to be above seven persons. To attend ordinarily in the Court about Her Majesty's person. Their days of session to be Monday, Wednesday, and Saturday in the forenoons, viz. between seven and eight in the morning to serve God ; the rest till eleven to bestow in matters of council. Not to sit in council in the afternoons nor upon the other days but through the intervention of urgent causes. The rare sitting in council giveth a certain majesty and authority both to the councillors and session itself. 214 Elizabethan Prayer-Book When you do make stata tempora of sitting in council and peculiar days for the purpose, they come not with- out a certain expectation of the world, accompanied with a reverence and estimation of the business you have in hand, by reason of the intermission of time passing before, and that the time of sitting is tarried and looked for. As when we do attend the coming of a great prince, the longer that he tarrieth and we look for him, the better satisfaction the beholder receiveth when he cometh. I remember that Ovid, in preferring the oration of Ulysses before the same of Ajax, maketh him, representing the person of a furious and hot soldier, to begin his oration suddenly and without advisement, as one provoked thereunto with the sting of choler and anger. He bringeth in Ulysses as a person, wise, staid, and temperate, giving unto him the commendation of his circumspection and temperance with these words, Expectatoque resolvit Oro sono. Of the other part, we do not so much esteem those things that be common and used every day. Besides that by reason of the intermission of the time the councillor cometh to his business with a more alacrity, and better advised what to speak in cases of weight. And therefore I would not wish that when any matter of importance is proponed to the board it should be reasoned of by and by, but deferred until the next session ; for so the councillors might have respite to study and advise themselves how to speak to the pur- pose. And many times when upon the sudden we speak our opinion, though we be in an error, yet through Guest'' s Letter 215 the stiffness and perversity of our nature we cannot be so well contented to yield and give place to another having spoken better to the purpose than we have done. The Council at Large may not well exceed the number of ten. Their place of convention may be nigh to the Court, as for example's sake at Durham Place. Their times of session to be every day in the forenoon, Sunday only excepted. Their charge may be to understand in all things committed unto them from the Council of State ; to devise, travail, and study upon all manner of means whereby the commonweal may be reformed, benefited, and kept in good order. And as it were to grind all manner of corn to the hands of the Council of State, and they to make the batch of bread. To determine and pass nothing of themselves, but to refer all to the Council of State, saving in some cases, of course, for which purpose they may have commission under the broad seal. I would wish there should be of them one divine, a lawyer, a civilian, a person of experience trained in foreign parts, a merchant, a man of war, and an auditor. IV Guest's Letter [From Parker MSS. lo6, f. 84. See above, p. 31. Printed by Strype.] Right Honourable, That you might well understand, that I have neither ungodly allowed anything against the Scripture, neither 2i6 Elizabethan Prayer-Book unsteadfastly done anything contrary to my writing, neither rashly without just cause put away that which might be well suffered, nor indiscreetly for novelty brought in that which might be better left out, I am so bold to write to your honour some causes of the order taken in the new service : which enterprise, though you may justly reprove for the simple handling, yet I trust you will take it well for my good meaning. Therefore, com- mitting your honourable state to the great mercy of God, and following the intent of my writing, thus I begin the matter : OF CEREMONIES Ceremonies once taken away, as evil used, should not be taken again, though they be not evil of them- selves, but might be well used. And that for four causes. The first, because the Galatians were reproved of Paul for receiving again the ceremonies which once they had forsaken ^ : bidding them to stand in the liberty wherein they were called ; and forbidding them to wrap themselves in the yoke of bondage '^ ; saying, they builded again that which they had destroyed ^ ; and reproving Peter, for that by his dissembling he provoked the Gentiles to the ceremonial law, which they had left ; looking back hereby from the plough which they had in hand. The second cause, because Paul forbids us to abstain not only from that which is evil, but also from all that which is not evil, but yet hath the appearance of * Gal. V. I. - Gal. v. I. ' Gal. ii. 14. Guest'' s Letter 217 evil.^ For this cause Ezekias destroyed the brazen serpent ^ ; and Epiphanius the picture of Christ. The third cause, because the Gospel is a short ■word,^ putting away the law, which stood in decrees and ceremonies * ; and a light and easy yoke,^ delivering us from them. Therefore is it said, that we should worship God in spirit and iruth,^ and not in ceremonies and shadows also, as did the Jews. And Paul likeneth us Christians, for our freedom from ceremony, to men which live in all liberty ; and the Jews, for their bond- age in them, to men living in all thraldom.'' Where- fore Augustine,® writing to Januarius against the multi- tude of ceremonies, thus saith : " Christ has bound us to a light burthen, joining us together with sacraments in number most few, in keeping most easy, in signification most passing." And in the next epistle following he bewaileth the multitude of ceremonies in his time, and calleth th.e.T!\ presumptions. Which yet were but few in respect of the number of ours. The fourth cause, because these ceremonies were devised of men, and abused to idolatry. For Christ with His Apostles would not wash their hands before meat, though of itself it was an honest civil order, because it was superstitiously used." Paul forbade the Corinthians to come to the Gentiles' tables, where they did eat the meat which was offered to idols : though an idol was nothing, nor that which was offered to it anything. 1° ■ I Thess. V. 22. 2 2 Kings xviii. 4. 3 Rom. ix. 28. ' ' Eph. ii. 15. ° Matt. xi. 29. •> John iv. 24. ' Gal. iv. 3. ^ Epist. 54, 55. '■> Matt. xv. 2. 1" I Cor. X. 19. 2 1 8 Rlizabethan Prayer-Book OF THE CROSS Epiphanius, in an epistle which he wrote to John, Bishop of Jerusalem, and is translated by Hierom,^ showeth how he did cut in pieces a cloth in a church, wherein was painted the image of Christ, or of some saint, because it was against the Scriptures ; and counsels the bishop to command the priests of the same church to set up no more any such cloth in the same place, calling it a superstition to have any such in the church. Leo, the Emperor, with a council holden at Constantinople, decreed that all images in the church should be broken. The same was decreed long before in the provincial council at Elibert in Spain, can. 36. OF PROCESSION Procession is superfluous, because we may, as we ought to do, pray for the ' same in the church that we pray for abroad ; yea, and better too. Because when we pray abroad, our mind is not so set upon God for sight of things (as experience teacheth), as when we pray in the church, where we have no such occasion to move our mind withal. OF VESTMENTS Because it is thought sufficient to use but a surplice in baptizing, reading, preaching, and praying, therefore it is enough also for the celebrating of the communion. For if we should use another garment herein, it should 1 See Jerome, Ep. 51. Guest'' s Letter 219 seem to teach us that higher and better things be given by it than be given by the other service ; which we must not beUeve. For in baptism we put on Clirist : in the word we eat and drink Christ, as Hierom^ and Gregory - write. And Austin saith, the word is as precious as this sacrament, in saying, " He sinneth as much which negligently heareth the word, as he which willingly letteth Christ's body to fall on the ground." And Chrysostom ^ saith, " He which is not fit to receive is not fit to pray.'' AVhich were not true, if prayer were not of as much importance as the communion. OF THE DIVIDING THE SERVICE OF THE COMMUNION INTO TWO PARTS Dionysius Areopagita * saith, " That after the reading of the Old and New Testament, the learners of the faith before they were baptized, madmen, and they that were joined to penance for their faults were shut out of the church, and they only did remain which did receive." Chrysostom^ witnesseth also, that these three sorts were shut out from the communion. Therefore Durant '^ writeth, that the mass of the learners is from the introit until after the offertory, which is called tnissa, mass, or sending out : in that it sendeth out : because, when the priest beginneth to consecrate the sacrament, 1 On Ecclesiastes, cap. 6. ^ On Job, Bk. 17 on cap. 26. ' Chrysost. Horn. 61, Ad pop. Antioch. ^ Dionys. De Eccles. Hiera?: cap. 3, § 6. 5 Chrysost. In Mat. Ho?ii. 82. ^ Diirand. De rationali Divinor. lib. 4, cap. I. 2 20 Elizabethan Prayer-Book the learners be sent out of the church. The mass, or sending out of the faithful, is from the offering till after communion ; and is named missa, a. sending out, because when it is ended, then each faithful is sent forth to his proper business. OF THE CREED The Creed ' is ordained to be said only of the communicants, because Dionysius and Chrysostom and Basil, in their liturgies, say that the learners were shut out or the Creed was said ; because it is the prayer of the faithful only, which were but the communicants. For that they which did not receive were taken for that time as not faithful. Therefore Chrysostom ^ saith, " That they which do not receive be as men doing penance for their sin." OF PRAYING FOR THE DEAD IN THE COMMUNION That praying for the dead is not now used in the com- munion, because it doth seem to make for the sacrifice of the dead. And also because (as it was used in the first book) it makes some of the faithful to be in heaven, and to need no mercy ; and some of them to be in another place, and to lack help and mercy. As though they were not all alike redeemed, and brought to heaven by Christ's merits : but some deserved it (as it is said of martyrs) ; and some, for lack of such perfectness, were in purgatory (as it is spoken of the meaner sort). But thus to pray for the dead in the communion was not 1 Chr. Horn. 6i, Ad pop. Antiocli. Guest'' s Letter 221 used in Christ and His Apostles' time, nor in Justin's time, who,i speaking of the manner of using the com- munion in his time, reporteth not this. So that I may here well say with Tertullian," " That is true which is first ; that is false which is after : that is true which is first ; that is first which is from beginning ; that is from beginning which is from the Apostles.'' OF THE PRAYER IN THE FIRST BOOK FOR CONSECRATION O merciful Father, etc. This prayer is to be disliked for two causes. The first, because it is taken to be so needful for the con- secration that the consecration is not thought to be without it. Which is not true : for petition is no part of consecration. Because Christ, in ordaining the sacrament,* made no petition, but a thanksgiving. It is written, " When He had given thanks,"* and not, " When He had asked." Which Christ would have spoken, and the evangelists have written, if it had been needful, as it is mistaken. And though Mark saith, "that Christ blessed, when He took bread," yet he meaneth by blessed, gave thanks, or else he would have said also. He gave thanks, as he said, He blessed, if he had meant thereby divers things. And speaking of the cup, he would have said, Christ blessed when He took the cup, as he saith. He gave thanks, if gave thanks and blessed were not 1 Secunda Apolog. pro Christianis. 2 TertuU. Contr. Prax. i. 4. ' Matt, xxvi, 27. ■• Mar xiv. 22 ; Luke xxii. 19 ; i Cor. xi. 24. 22 2 Elizabethan Prayer-Book all one. Or else Christ should be thought to have consecrated the bread and not the wine, because in con- secrating the bread He said blessed, and in consecrating the wine He left it out. Yea, by Matthew, Luke, and Paul, He should neither have consecrated the one nor the other. For that they report not that He blessed. Gregory ^ writeth to the Bishop of Syracusa, that the Apostles used only the Lord's Prayer at the communion, and none other ; and seemeth to be displeased that it is not there still so used, but instead thereof the canon which Scholasticus made. Therefore, in that he would the Lord's Prayer to be used at the making of the communion, which making nothing for the consecration thereof, and not Scholasticus' prayer, which prayeth for the consecration of the same, it must needs be that he thought the communion not to be made by invocation. Chrysostom ^ saith that this sacrament is made by the words of Christ once spoken ; as everything is gendered by the words of God, that He once spake, "Increase and fill the earth." Bessarion ^ saith that the consecration stands on Christ's ordinance and His words, and not on the prayer of the priest ; and that for three causes. The first, because the priest may pray without faith, without which his prayer is not heard. The second, because the prayer is not all one in all countries. The third, because baptism is without prayer. Justin,* in showing how the communion was cele- 1 Epist. lib. 6, 63. - De Perdit. Judae. Horn. 30. 3 Libr. de Pirc. Eucharist. * 2d Apol. pro Christian. Guest's Letter 223 brated in his time, maketh no mention of invocation. No more doth Irenee.^ The second cause why the foresaid prayer is to be refused, is for that it prays that the bread and wine may be Christ's body and blood ; which makes for the popish transubstantiation : which is a doctrine that hath caused much idolatry ; and though the Doctors so speak, yet we must speak otherwise, because we take them other- wise than they meant, or would be taken. For when their meaning is corrupted, then their words must be expounded. In one place it is said, This is the new testament in my blood ; and in another place. This is my blood of the new testament : there Christ's words be diversely reported, that we should expound them when they be mistaken. And both He and His Apostles allege not after the letter, but after the meaning. OF RECEIVING THE SACRAMENT IN OUR HANDS Christ gave the sacrament into the hands of His Apostles. " Divide it," saith He, " among yourselves." ^ It is decreed ^ that the priest should be excommunicated which did suffer any man to take it with anything saving with his hands ; as then they made instruments to receive it withal. Ambrose thus speaketh to Theo- dosius the Emperor, " How wilt thou with such hands receive the body of Christ?" "If we be ashamed," saith Austin, " and afraid to touch the sacrament with foul hands, much more we ought to fear to take it with an unclean soul." 1 Lib. 4, cap. 34. 2 Luke xxii. 20. ^ Concil. Quinisext. can. loi 2 24 Elizal>ethan Prayer-Book OF RECEIVING STANDING OR KNEELING Justin saith, we should rather stand than kneel when we pray on the Sunday, because it is a sign of resurrec- tion ; and writeth that Irenee ^ saith that it is a custom which came from the Apostles. And Austin ^ thus writeth, "We pray standing, which is a sign of resurrec- tion : therefore on every Sunday it is observed at the altar." It is in plain words in the last chapter of the last book (which Gaguens, a Frenchman, hath put to TertuUian's works as his) that Christ's body is received standing. Though this is the old use of the church to communicate standing, yet because it is taken of some by itself to be sin to receive kneeling, whereas of itself it is lawful, it is left indifferent to every man's choice to follow the one way or the other ; to teach men that it is lawful to receive either standing or kneeling. Thus, as I think, I have showed good cause why the service is set forth in such sort as it is. God, for His mercy in Christ, cause the Parliament with one voice to enact it, and the realm with true heart to use it. V Cranmer's Letter of October 7, 1552 [From S. p. Dom. Edward \'I. vol. xv. No 15. Often printed. See above, p. 43.] After my right humble commendations unto your good Lordships, whereas I understand from your Lord- 1 Quaestio ad Orthod. 115. " Ep!a. ad Jan. 54. Cranmer s Letter 22^ ships' letters, that the King's Majesty's pleasure is that the Book of Common Service should be diligently perused, and therein the printers' errors to be amended, I shall travail therein to the uttermost of my power, albeit I had need first to have had the book written which was passed by Act of Parliament sealed with the great seal, which remaineth in the hands of Mr. Spilman, clerk of the Parliament, who is not in London, nor I cannot learn where he is. Nevertheless, I have gotten the copy which Mr. Spilman delivered to the printers to print by, which, I think, shall serve well enough. And whereas I understand further, by your Lordships' letters, that some be offended with kneeling at the time of the receiving of the Sacrament, and would that I, calling to me the Bishop of London and some other learned men, as Mr. Peter Martyr or such like, should with them expend and weigh the said prescription of kneeling, whether it be fit to remain as a commandment, or to be left out of the Book, I shall accomplish the King's Majesty his commandment, albeit I trust that we with just balance weighed this at the making of the Book, and not only we but a great many bishops and other of the best learned within this realm, and appointed for that purpose. And now, the Book being read and approved by the whole state of the realm in the High Court of Parliament, with the King's Majesty his royal assent, that this should now be altered again without Parliament, of what importance this matter is I refer to your Lordships' wisdom to consider. I know your Lordships' wisdom to be such that I trust ye will not be moved by these glorious and unquiet spirits, which can like nothing but that is after their own fancy, and Q 2 26 Elizabethan Prayer-Book cease not to make trouble and disquietness when things be most quiet and in good order. If such men should be heard, although the Book were made every year anew, yet should it not lack faults in their opinion. " But," say they, " it is not commanded in Scripture to kneel, and whatsoever is not commanded in the Scripture is against the Scripture, and utterly unlawful and ungodly." But this saying is the chief foundation of the error of the Anabaptists and of divers other sects. This saying is a subversion of all order as well in religion as in common policy. If this saying be true, take away the whole Book of Service. For what should men travail to set an order in the form of service, if no order can be set but that [which] is already prescribed by the Scripture ? And because I will not trouble your Lordships with reciting of many Scriptures or proofs in this matter, whosoever teacheth any such doctrine (if your Lordships will give me leave) I will set my foot by his to be tried by fire, that his doctrine is untrue, and not only untrue, but also seditious, and perilous to be heard of any subjects, as a thing break- ing the bridle of obedience and loosing them from the bond of all princes' laws. My good Lordships, I pray you to consider that there be two prayers which go before the receiving of the Sacrament, and two immediately follow, all which time the people, praying and giving thanks, do kneel, and what inconvenience there is that it may not be thus ordered, I know not. If the kneeling of the people should be discontinued for the time of the receiving of the Sacrament, so that at the receipt thereof, they should rise up and stand or sit, and then immediately Cranmers Letter 227 kneel down again, it should rather import a contemptu- ous than a reverent receiving of the Sacrament. "But it is not expressly contained in the Scripture," say they, " that Christ ministered the Sacrament to His Apostles kneeling." Nor they find it not expressly in Scripture that He ministered it standing or sitting ; but if we will follow the plain words of Scripture, we shall rather receive it lying down on the ground, as the custom of the world at that time [was] almost every- where, and as the Tartars and Turks use yet at this day to eat their meal lying upon the ground. And the words of the Evangelist import the same, which be dvaKiifxai and dvaTrMTTo), which signify properly to lie down upon the floor or ground, and not to sit upon a form or stool. And the same speech use the Evangel- ists where they show that Christ fed five thousand with five loaves, where it is plainly expressed that they sat down upon the ground and not upon stools. I beseech your Lordships to take in good part this my long babbling, which I write as of myself only, because the Bishop of London is not yet come, and your Lordships required answer with speed ; and there- fore am I constrained to make some answer to your Lordships afore his coming. And thus I pray God to preserve your Lordships, and to increase the same in all prosperity and godliness. At Lambeth, this 7th of October, 1552. Your Lordships' to command, T. Cant". Addressed : " To my very good Lords of the King's most honourable Council." 22 8 Elizabethan Prayer-Book VI Speech of Abbot Feckenham [From B. M. Vesp. D. i8, and Parker MSS. I2i f. 127. See above, pp. 48 and 88. Printed by Strype.] Honourable and my very good Lords — Having at this present two sundry kinds of religion here propounded and set forth before your honours, being already in pos- session of the one of them, and your fathers before you, for the space of fourteen hundred years past here in this realm, like as I shall hereafter prove unto you ; the other religion here set in a book to be received and established by the authority of this High Court of Parliament, and to take his effect here in this realm at midsummer next coming : and you being, as I know, right well desirous to have some proof or sure knowledge, which of both these religions is the better, and most worthy to be established here in this realm, and to be preferred before the other, I will for my part, and for the discharge of my duty, first unto God, secondly, unto our Sovereign Lady the Queen's Highness, thirdly, unto your honours and to the whole commons of this realm, here set forth, and express unto you, three brief rules and lessons, whereby your honours shall be able to put difference betwixt the true religion of God and the counterfeit, and therein never be deceived. The first of these three rules or lessons is, that in your search and trial making, your honours must observe which of them both hath been of most antiquity, and most speech of Abbot Feckenham 229 observed in the Church of Christ, of all men, at all times and seasons, and in all places. The second, which of them both is of itself more steadfast, and alway forth one and agreeable with itself. The third and last rule to be considered of your wisdoms is, which of these religions doth breed the more humble and obedient subjects, first unto God, and next unto our Sovereign Lady the Queen's Highness and all superior powers. Concerning the first rule and lesson, it cannot be truly affirmed or yet thought of any man, that this new religion, here now to be set forth in this book, hath been observed in Christ's Church of all Christian men, at all times and in all places ; when the same hath been observed only here in this realm, and that for a short time, as not much passing the space of two years, and that in King Edward the Sixth his days : whereas the religion, and the very same manner of serving and honouring of God, of the which you are at this present in possession, did begin here in this realm 1400 years past in King Lucius's days, the first Christian king of this realm ; by whose humble letters sent to the Pope Eleutherius, he sent to this realm two holy monks, the one called Damianus, the other Faganus ; and they, as ambassadors sent from the See Apostolic of Rome, did bring into this realm so many years past the very same religion whereof we are now in possession ; and that in the Latin tongue, as the ancient historiographer Gildas witnesseth in the prologue and beginning of his book of the Britain History. And the same religion so long ago begun, hath had this long continuance ever since here in this realm, not only of the inhabitants 230 Elizabethan Prayer-Book thereof, but also generally of all Christian men, and in all places of Christendom, until the late days of King Edward the Sixth as is aforesaid. Whereby it appeareth unto all men that list to see and know, how that by this rule and lesson the ancient religion and manner of serving of God (whereof we are already in possession) is the very true and perfect religion, and of God. Touching the second rule and lesson of trial making and probation, whether of both these religions is the better and most worthy of observation here in this realm, is this, that your honours must observe which of both these is the most staid religion, and always forth one, and agreeable with itself. And that the new religion here now to be set forth in this book, is no staid religion, nor always forth one, nor agreeable with itself, who seeth it not ; when in the late practice thereof in King Edward the Sixth his days, how changeable and variable was it in and to itself? Every other year having a new book devised thereof; and every book, being set forth, as they professed, according to the sincere word of God, never an one of them agreeing in all points with the other : the first book afifirming the Seven Sacraments and the real presence of Christ's Body in the Holy Eucharist, the other denying the same ; the one book admitting the real presence of Christ's Body in the said Sacrament to be received in one kind with kneeling down, and great reverence done unto it, and that in unleavened bread; and the other book would have the Communion received in both the kinds, and in loaf bread, without any reverence, but only unto the Body of Christ in heaven. But the thing most worthy to be observed of your honours is. speech of Abbot Feckenham 231 how that every book made a show to be set forth according to the sincere word of God, and not one of them did agree with another. And what marvel, I pray you, when the authors and devisers of the same books could not agree amongst themselves, nor yet any one of them might be found that did long agree with himself? And for the proof thereof, I shall first begin with the German writers, the chief schoolmasters and instructors of our countrymen in all these novelties. And I do read in an epistle which Phihp Melan- chthon did write unto one Frederico Miconino, how that one Carolostadius was the first mover and beginner of the late sedition in Germany, touching the Sacrament of the Altar, and the denial of Christ's real presence in the same. And when he should come to interpret those words of our Saviour Christ : " Accepit panem, benedixit, fregit, deditque discipuhs suis, dicens, Accipite, et comedite, hoc est corpus meum, quod pro vobis tradetur ; digito, inquit ille, monstravit visibile corpus suum." By which interpretation of Carolostadius, Christ should with the one hand give unto His disciples bread to eat, and with the other hand point unto His visible body that was there present, and say, " This is my body, which shall be betrayed for you.'' Martin Luther, much offended with this foolish exposition made by Carolostadius of the words of Christ, " Hoc est corpus meum," he giveth another sense, and saith, that " Germanus sensus verborum Christi " was this, " Per hunc panem, vel cum isto pane, en ! do vobis corpus meum." Zwinglius, finding much fault with this interpretation of Martin Luther, writeth that Luther therein was much deceived, and how that in these words 232 Elizabethan Prayer-Book of Christ, "Hoc est corpus meum," the verb-substantive est must be taken for significat, and this word corpus {quod pro vobis iradetur) must be taken pro figura corporis. So that the true sense of these words of Christ, " Hoc est corpus meum," by Zwinglius' supposal is, " Hoc significat corpus meum, vel est figura corporis mei." Peter Martyr being of late here in this realm, in his book by him set forth, of the disputation which he had in Oxford with the learned students there of this matter, giveth another sense of these words of Christ, contrary unto all the rest, and there sayeth thus : " Quod Christus accipiens panem benedixit, fregit, deditque discipulis suis, dicens. Hoc est corpus meum, quasi diceret corpus meum, per fidem perceptum, erit vobis pro pane, vel instar panis." Of whose sense the English is this, that " Christ's body received by faith shall be unto you as bread, or instead of the bread." But here to cease any further to speak of these German writers, I shall draw nearer home, as unto Dr. Cranmer, late Archbishop of Canterbury in this realm ; how contrary was he unto himself in this matter ? When in one year he did set forth a Catechism in the English tongue, and did dedicate the same unto King Edward the Sixth, wherein he did most constantly affirm and defend the real presence of Christ's body in the Holy Eucharist ; and very shortly after he did set forth another book, wherein he did most shamefully deny the same, falsifying both the Scriptures and doctors, to the no small admiration of all the learned readers. Dr. Ridley, the notablest learned of that religion in this realm, did set forth at Paul's Cross the real presence of speech of Abbot Feckenham 233 Christ's Body in the Sacrament, with these words, which I heard, being there present : " How that the devil did believe that the Son of God was able to make of stones bread ; and we English people, which do confess that Jesus Christ was the very Son of God, yet will not believe that He did make of bread His very body, flesh and blood. Therefore we are worse than the devil ; seeing that our Saviour Christ by express words did most plainly affirm the same, when at the Last Supper He took bread, and said unto His disciples, ' Take ye, eat; this is my body, which shall be given for you.' " And shortly after the said Dr. Ridley, notwithstand- ing this most plain and open speech at Paul's Cross, did deny the same. And in the last book that Doctor Cranmer and his accomplices did set forth of the Com- munion in King Edward the Sixth his days, these plain words of Christ, " Hoc est corpus meum," did so en- cumber them and trouble their wits, that they did leave out in the same last book this verb -substantive est, and made the sense of Christ's words to be there Englished, "Take, eat this my body,'' and left out there, " this is my body " ; which thing being espied by others, and great fault found withal, then they were fain to patch up the matter with a little piece of paper clapped over the foresaid words, wherein was written this verb-substantive est. The dealing herewith being so uncertain, both of the German writers and English, and one of them so much against another, your honours may be well assured that this religion, which by them is set forth, can be no constant or staid religion, and therefore of your honours not to be received ; but great wisdom it were for your honours to refuse the same, 2 34 Elizabethan Prayer-Book until you shall perceive better agreement amongst the authors and setters forth of the same. Touching the third and last rule of trial making, and putting of difference between these religions, it is to be considered of your honours which of them both doth breed more obedient, humble, and better subjects ; first and chiefly unto our Saviour and Redeemer ; secondly, unto our Sovereign Lady the Queen's Highness and to all other superiors. And for some trial and probation thereof, I shall desire your honours to consider the sudden mutation of the subjects of this realm since the death of the good Queen Mary, only caused in them by the preachers of this new religion : when in Queen Mary's days your honours do know right well how the people of this realm did live in an order ; and would not run before laws, nor openly disobey the Queen's Highness's proceedings and proclamations. There was no spoiling of churches, pulling down of altars, and most blasphemous treading of Sacraments under their feet, and hanging up the knave of clubs in the place thereof; there was no scotching nor cutting of the faces and legs of the crucifix and image of Christ ; there was no open flesh-eating, nor shambles-keeping in the Lent and days prohibited. The subjects of this realm, and especially the nobility and such as were of the honourable Council, did in Queen Mary's days know the way unto churches and chapels, there to begin their day's work, with calling for help and grace by humble prayers and serving of God. And now, since the coming and reign of our most sovereign and dear lady Queen Elizabeth, by the only preachers and scaffold-players of this new religion, all things are turned speech of Abbot Feckenham 235 upside down, and notwithstanding the Queen's Majesty's proclamations most godly made to the contrary, and her virtuous example of living, sufficient to move the hearts of all obedient subjects to the due service and honour of God. But obedience is gone, humility and meek- ness clear abolished, virtuous chastity and strait living denied, as though they had never been heard of in this realm, all degrees and kinds being desirous of fleshly and carnal liberty, whereby the young springalls and children are degenerate from their natural fathers, the servants contemptors of their masters' commandments, the sub- jects disobedient unto God and all superior powers. And therefore, honourable and my very good Lords, of my part to minister some occasion unto your honours to expel, avoid, and put out of this realm this new religion, whose fruits are already so manifestly known to be, as I have repeated ; and to persuade your honours to avoid it, as much as in me' Heth, and to persevere and continue steadfastly in the same rehgion, whereof you are in possession, and have already made profession of the same unto God ; I shall rehearse unto your honours four things, whereby the holy doctor St. Augustine was continued in the Catholic Church and religion of Christ, which he had received, and would by no means change nor alter from the same. The first of these four things was, " Ipsa authoritas ecclesiae Christi miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata." The second thing was, " Populi Christiani consensus et unitas." The third was, " Per- petua sacerdotum successio in sede Petri." The fourth and last thing was, " Ipsum catholici nomen." If these four things did cause so notable and learned a 236 Klizabethan Prayer-Book clerk as St. Augustine was to continue in his professed religion of Christ without all change and alteration, how much then ought these four points to work the like effect in your hearts ; and not to forsake your pro- fessed religion ? First, because it hath the authority of Christ's Church. Secondly, because it hath the con- sent and agreement of Christian people. Thirdly, be- cause it hath the confirmation of all Peter's successors in the See Apostolic. Fourthly, it hath " ipsum catholicae nomen," and in all times and seasons called the Catholic religion of Christ. Thus bold have I been to trouble your honours with so tedious and long an oration, for the discharging, as I said before, of my duty, first unto God ; secondly, unto our Sovereign Lady the Queen's Highness ; thirdly and last, unto your honours and all other subjects of this realm : most humbly beseeching your honours to take it in good part, and to be spoken of me for the only causes above said and for none other. VII Speech of Bishop Scot [From B. M. Vesp. T). 8, p. 78. Printed by Strype. See above, p. loi.] This bill that hath been here read now the third time doth appear unto me such one as that it is much to be lamented that it should be suffered either to be read, yea, or any ear to be given unto it of Christian men, or so honourable an assembly as this is : for it speech of Bishop Scot 237 doth not only call in question and doubt those things which we ought to reverence without any doubt moving ; but maketh further earnest request for altera- tion, yea, for the clear abolishing of the same. And that this may more evidently appear, I shall desire your Lordships to consider, that our religion, as it was here of late discreetly, godly, and learnedly declared, doth consist partly in inward things, as in faith, hope, and charity ; and partly in outward things, as in common prayers and the holy Sacraments uniformly administered. Now, as concerning these outward things, this bill doth clearly in very deed extinguish them, setting in their places I cannot tell what. And the inward it doth also so shake, that it leaveth them very bare and feeble. For first, by this bill. Christian charity is taken away, in that the unity of Christ's Church is broken ; for it is said, " Nunquam relinquunt unitatem, qui non prius amittunt charitatem.'' And St. Paul saith, that charity is "vinculum perfectionis," the bond or chain of perfec- tion, wherewith we be knit and joined together in one. Which bond being loosed, we must needs fall one from another, in divers parties and sects, as we see we do at this present. And as touching our faith, it is evident that divers of the articles and mysteries thereof be also not only called into doubt, but partly openly, and partly obscurely, and yet in very deed, as the other, flatly denied. Now these two, I mean faith and charity, being in this case, hope is either left alone, or else presumption set in her place : whereupon for the most part desperation doth follow ; from the which I pray God preserve all men. Wherefore these matters mentioned in this bill. 238 Elizabethan Prayer-Book wherein our whole religion consisteth, we ought, I say, to reverence, and not to call into question. For as a learned , man writeth, " Quae patefacta sint quaerere, quae perfecta sunt retractare, et quae definita sunt con- vellere, quid aliud est, quin de adeptis gratiam non referre?" That is to say, "To seek after the things which be manifestly opened, to call back or retract things made perfect, and to pull up again matters de- fined, what other thing is it than not to give thanks for benefits received ? " Likewise saith holy Athanasius, " Quae nunc a tot ac talibus episcopis probata sunt ac decreta, clareque demonstrata, supervacaneum est denuo revocare in judicium." " It is a superfluous thing,'' saith Athanasius, " to call into judgment again matters which have been tried,' decreed, and manifestly declared, by so many and such bishops " (he meaneth, as were at the Council of Nice). " For no man will deny," saith he, " but if they be new examined again, and of new judged, and after that examined again and again, this curiosity will never come to any end." And as it is said in Ecclesiastica Historia, " Si quotidie licebit fidem in quaestionem vocare, de fide nunquam constabit "; " If it shall be lawful every day to call our faith in question, we shall never be certain of our faith." Now if that Athanasius did think, that no man ought to doubt of matters determined in the Council of Nice, where there was present three hundred and eighteen bishops, how much less ought we to doubt of matters determined and practised in the Holy Catholic Church of Christ by three hundred thousand bishops, and how many more we cannot tell ? And as for the certainty of our faith, whereof the speech of Bishop Scot 239 story of the Church doth speak, it is a thing of all other most necessary ; and if it shall hang upon an Act of Parliament, we have but a weak staff to lean unto- And yet I shall desire your Lordships not to take me here as to speak in derogation of the Parliament, which I acknowledge to be of great strength in matters where- unto it extendeth. But for matters in religion, I do not think that it ought to be meddled withal, partly for the certainty which ought to be in our faith and religion, and the uncertainty of the Statutes and Acts of Parha- ments. For we see that oftentimes that which is established by Parliament one year is abrogated the next year following, and the contrary allowed. And we see also that one king disalloweth the statutes made under the other. But our faith and religion ought to be most certain, and one in all times, and in no con- dition wavering : for, as St. James saith, " He that doubteth, or staggereth, in his faith, is like the waves of the sea, and shall obtain nothing at the hands of God." And partly for that the Parliament consisteth for the most part of noblemen of this realm, and certain of the commons, being lay and temporal men ; which, although they be both of good wisdom and learning, yet not so studied nor exercised in the Scrip- tures, and the holy doctors and practices of the Church, as to be competent judges in such matters. Neither doth it appertain to their vocation ; yea, and that by your Lordships' own judgment ; as may well be gathered of one fact, which I remember was done this Parlia- ment time, which was this : there was a nobleman's son arrested and committed unto ward ; which matter being opened here unto your Lordships, was thought to be an 240 Klizabethan Prayer-Book injury to this House. Whereupon as well the young gentleman as the ofificer that did arrest him, and the party by whose means he was arrested, were all sent for, and commanded to appear here before your Lord- ships : which was done accordingly. Yet before the parties were suffered to come into the House, it was thought expedient to have the whole matter considered, lest this House should intermeddle with matters not pertaining unto it. In treating whereof, there were found three points. First, there was a debt, and that your Lordships did remit to the Common Law. The second was a fraud, which was referred to the Chancery, because neither of both did appertain unto this Court. And the third was the arrest and committing to ward of the said gentleman, wherein this House took order. Now if that by your Lordships' own judgments the Par- liament hath not authority to meddle with matters of common law, which is grounded upon common reason, neither with the Chancery, which is grounded upon con- siderence (which two things be naturally given unto man), then much less may it intermeddle with matters of faith and religion, far passing reason and the judg- ment of man, such as the contents of this bill be : wherein there be three things specially to be considered ; that is, the weightiness of the matter ; the darkness of the cause, and the difficulty in trying out the truth; and thirdly, the danger and peril which doth ensue, if we do take the wrong way. As concerning the first, that is, the weightiness of the matter contained in this bill. It is very great : for it is no money matter, but a matter of inheritance ; yea, a matter touching life and death ; and damnation speech of Bishop Scot 241 dependeth upon it. Here is it set before us, as the Scripture saith, life and death, fire and water. If we put our hand into the one, we shall live ; if it take hold of the other, we shall die. Now to judge these matters here propounded, and discern which is life and which is death, which is fire that will burn us, and which is water that will refresh and comfort us, is a great matter, and not easily perceived of every man. Moreover, there is another great matter here to be considered, and that is, that we do not unadvisedly condemn our forefathers and their doings, and justify ourselves and our own doings; which both the Scripture forbiddeth. This we know, that this doctrine and form of religion, which this bill propoundeth to be abolished and taken away, is that which our forefathers were born, brought up, and lived in, and have professed here in this realm mthout any alteration or change, by the space of nine hundred years and more ; and hath also been professed and practised in the Universal Church of Christ since the Apostles' time. And that which we go about to establish and place for it is lately brought in, allowed nowhere, nor put in practice, but in this realm only ;, and that but a small time, and against the minds of all Catholic men. Now if we do consider but the antiquity of the one and the newness of the other, we have just occasion to have the one in estimation for the long continuance thereof, unto such time as we see evident cause why we should revoke it : and to suspect the other as never heard of here before, unto such time as we see just cause why we should receive it, seeing that our fathers never heard tell of it. R 242 Rlizabethan Prayer-Book But now I do call to remembrance that I did hear yesterday a nobleman in this house say, making an answer unto this as it were by preoccupation, that our fathers lived in blindness, and that we have just occasion to lament their ignorance ; whereunto me thinketh it may be answered, that if our fathers were here, and heard us lament their doings, it is very like that they would say unto us, as our Saviour Christ said unto the women which followed Him when He went to His death, and wept after Him, " Nolite flere super nos, sed super vos " ; i.e. " Weep not over us for our blindness, but weep over yourselves for your own pre- sumption, in taking upon you so arrogantly to justify yourselves and your own doings, and so rashly con- demning us and our doings.'' Moreover, David doth teach us a lesson clear contrary to this nobleman's sayings : for he biddeth us in doubtful matters go to our fathers, and learn the truth of them, in these words : " Interroga patrem tuum, et annunciabit tibi, majores tuos et dicent tibi " ; i.e. " Ask of thy father, and he shall declare the truth unto thee, and of thine ancestors, and they will tell thee " ; and after in the same Psalm, " Filii qui nascentur et exsurgent, narra- bunt filiis suis, ut cognoscat generatio altera " ; i.e. " The children which shall be born, and rise up, shall tell unto their children, that it may be known from one generation to another." David here willeth us to learn of our fathers, and not to contemn their doings. Wherefore I conclude, as concerning this part, that this bill, containing in it matters of great weight and importance, it is to be deliberated on with great dili- gence and circumspection, and examined, tried, and speech of Bishop Scot 243 determined by men of great learning, virtue, and experience. And as this matter is great, and therefore not to be passed over hastily, but diligently to be examined, so is it dark, and of great difficulty to be so plainly dis- cussed as that the truth may manifestly appear. For here be, as I have said, two books of religion pro- pounded, the one to be abolished as erroneous and wicked, and the other to be established as godly and consonant to Scripture ; and they be both concerning one matter, that is, the true administration of the Sacraments according to the institution of our Saviour Christ. In the which administration there be three things to be considered. The first is the institution of our Saviour Christ for the matter and substance of the Sacraments. The second, the ordinances of the Apostles for the form of the Sacraments. And the third is the additions of the holy fathers for the adorning and perfecting of the administration of the said Sacraments. Which three be all duly, as we see, observed, and that of necessity, in this Book of the Mass and old Service, as all men do know which understand it. The other book, which is so much extolled, doth ex professo take away two of these three things, and in very deed maketh the third a thing of nought. For first, as concerning the additions of the fathers, as in the Mass, Confiteor, Misereatur, Kyrie Eleeson, Sequentes preces, Sanctus Agnus Dei, with such other things ; and also the ordinances of the Apostles, as blessings, crossings ; and in the administration of divers of the Sacraments, exsufflations, exorcisms, in- unctions, praying towards the east, invocation of saints, 244- Elizabethan Prayer-Book prayer for the dead, with such other — this book taketh away, either in part or else clearly, as things not allow- able. And yet doth the fautors thereof contend, that it is most perfect according to Christ's institution and the order of the Primitive Church. But, to let the ordinances of the Apostles and the additions of the fathers pass (which, notwithstanding, we ought greatly to esteem and reverence), let us come to the institution of our Saviour Christ, whereof they talk so much, and examine whether of those two books come nearest unto it. And to make things plain, we will take for example the Mass, or, as they call it, the Supper of the Lord ; wherein our Saviour Christ (as the holy fathers do gather upon the Scriptures) did institute three things, which He commanded to be done in remem- brance of His death and passion unto His coming again, saying, "Hoc facite,'' etc.; "Do ye this." Whereof the first is, the consecrating of the blessed Body and Blood of our Saviour Jesus Christ. The second, the offering up of the same unto God the Father. And the third, the communicating, that is, the eating and drinking of the said blessed Body and Blood, under the forms of bread and wine. And as concerning the first two, St. Chrysostom saith thus, " Volo quiddam edicere plane mirabile, et nolite mirari neque turba- mini," etc. "I will," saith St. Chrysostom, "declare unto you in very deed a marvellous thing, but marvel not at it, nor be not troubled. But what is this ? It is the holy oblation ; whether Peter or Paul or a priest of any desert do offer, it is the very same which Christ gave to His disciples, and which priests do make or consecrate at this time. This hath nothing; less than speech of Bishop Scot 245 that. Why so? Because men do not sanctify this, but Christ, which did sanctify that before. For like as the words which Christ did speak be the very same which the priests do now pronounce, so is it the very same oblation." These be the words of St. Chrysostom; wherein he testifieth as well the oblation and sacrifice of the Body and Blood of our Saviour Christ, offered unto God the Father in the Mass, as also the con- secrating of the same by the priest. Which two be both taken away by this book, as the authors thereof do willingly acknowledge ; crying out of the offering of Christ oftener than once, notwithstanding that all the holy fathers do teach it ; manifestly affirming Christ to be offered daily after an unbloody manner. But if these men did understand and consider what doth ensue and follow of this their affirmation, I think they would leave their rashness and return to the truth again. For if it be true that they say, that there is no external sacrifice in the New Testament, then doth it follow that there is no priesthood under the same, whose office is, saith St. Paul, "to offer up gifts and sacrifices for sin." And if there be no priesthood, then is there no religion under the New Testament. And if we have no religion, then be we " Sine Deo in hoc mundo," that is, "We be without God in this world." For one of these doth necessarily depend and follow upon another. So that if we grant one of these, we grant all ; and if we take away one, we take away all. Note, I beseech your Lordships, the end of these men's doctrines, that is, to set us without God. And the like opinion they hold touching the consecration ; 246 Elizabethan Prayer-Book having nothing in their mouths but the Holy Com- munion, which after the order of this book is holy only in words and not in deed. For the thing is not there which should make it holy — I mean the Body and Blood of Christ. As may thus appear, it may justly in very deed be called the Holy Communion if it be ministered truly and accordingly as it ought to be ; for then we receive Christ's holy Body and Blood into our bodies, and be joined in one with Him, like two pieces of wax, which being molten and put together, be made one. Which similitude St. Cyril and Chrysostom do use in this matter; and St. Paul saith, that we be made His bones and flesh. But by the order of this book this is not done ; for Christ's Body is not there in very deed to be received. For the only way whereby it is present is by consecration, which this book hath not at all ; neither doth it observe the form prescribed by Christ, nor follow the manner of the Church. The Evangelists declare that our Saviour took bread into His hands, and did bless it, brake it, and gave it to His disciples, saying, " Take and eat ; this is my body which is given for you : do this in remembrance of me.'' By these words, " do this,'' we be commanded to take bread into our hands, to bless it, break it, and having a respect to the bread, to pronounce the words spoken by our Saviour, that is, " Hoc est corpus meum." By which words, saith St. Chrysostom, the bread is consecrated. Now, by the order of this book neither doth the priest take the bread in his hands, bless it, nor break it, neither yet hath any regard or respect to the bread, when he rehearseth the words of Christ, but doth pass them over as they were telling a tale or rehearsing a story. More- speech of Bishop Scot 247 over, whereas by the minds of good writers there is required, yea, and that of necessity, a full mind and intent to do that which'Christ did, that is, to consecrate His Body and Blood, with other things following ; where- fore the Church hath appointed in the Mass certain prayers to be said by the priest before the consecration, in the which these words be, " Ut nobis fiat corpus et sanguis Domini nostri Jesu Christi " ; that is, the prayer is to this end, that the creatures may be made unto us the Body and Blood of our Saviour Jesus Christ. Here is declared the intent, as well of the Church as also of the priest which sayeth Mass. But as for this new book, there is no such thing mentioned in it, that doth either declare any such intent, either make any such request unto God, but rather to the contrary : as doth appear by the request there made in these words, " That we receiving these thy creatures of bread and wine," etc., which words declare that they intend no consecration at all. And then let them glory as much as they will in their Communion, it is to no purpose, seeing that the Body of Christ is not there, which, as I have said, is the thing that should be communicated. There did yesterday a nobleman in this house say, that he did believe that Christ is there received in the communion set out in this book ; and being asked if he did worship Him there, he said, no, nor never would, so long as he lived. Which is a strange opinion, that Christ should be anywhere and not worshipped. They say they will worship Him in heaven, but not in the Sacrament : which is much like as if a man would say, that when the Emperor sitteth under his cloth of estate, princely apparelled, he is to be honoured ; but 248 Elizabethan Prayer-Book if he come abroad in a frieze coat, he is not to be honoured ; and yet he is all one Emperor in cloth of gold under his cloth of estate and in a frieze coat abroad in the street. As it is one Christ in heaven in the form of Man, and in the Sacrament under the forms of bread and wine. The Scripture, as St. Augustine doth interpret it, doth command us to worship the Body of our Saviour, yea, and that in the Sacrament in these words : "Adorate scabellum pedum ejus, quoniam sanctum est " ; "Worship his footstool, for it is holy." Upon the which place St. Augustine writeth thus : " Christ took flesh of the blessed Virgin his mother, and in the same He did walk, and the same flesh He gave us to eat unto health ; but no man will eat that flesh except he worship it before. So is it found out how we shall worship His footstool, etc. ; we shall not only not sin in worshipping, but we shall sin in not worshipping." Thus far St. Augustine. But as concerning this matter, if we would consider all things well, we shall see the provision of God marvellous in it. For He provideth so that the very heretics and enemies of the truth be compelled to confess the truth in this behalf. For the Lutherans writing against the Zwinglians do prove that the true natural Body of our Saviour Christ is in the Sacrament. And the Zwinglians against the Lutherans do prove that then it must needs be worshipped there. And thus in their contention doth the truth burst out, whether they will or no. Wherefore, in mine opinion, of these two errors, the fonder is to say that Christ is in the Sacrament and yet not to be worshipped, than to say. He is not there at all. For either they do think that He is there but in an speech of Bishop Scot 249 imagination or fancy, and so not in very deed ; or else they be Nestorians, and think that there is His Body only, and not His Divinity : which be both devilish and wicked. Now, my Lords, consider, I beseech you, the matters here in variance ; whether your Lordships be able to discuss them according to learning, so as the truth may appear, or no : that is, whether the Body of Christ be by this new book consecrated, offered, adored, and truly communicated, or no ; and whether these things be required necessarily by the institution of our Saviour Christ, or no ; and whether book goeth nearer the truth. These matters, my Lords, be, as I have said, weighty and dark, and not easy to be discussed. And likewise your Lordships may think of the rest of the Sacraments, which be either clearly taken away or else mangled after the same sort by this new book. The third thing here to be considered is, the great danger and peril that doth hang over your heads if you do take upon you to be judges in these matters and judge wrong ; bringing both yourselves and others from the truth unto untruth, from the highways unto bypaths. It is dangerous enough, our Lord knoweth, for a man himself to err, but it is more dangerous not only to err himself, but also to lead other men into error. It is said in the Scripture of the King Jeroboam, to aggravate his offences, that " Peccavit et peccare fecit Israel " ; i.e. " He did sin himself, and caused Israel to sin." Take heed, my Lords, that the like be not said by you ; if you pass this bill, you shall not only, in my judgment, err yourselves, but ye also shall be the 250 Elizabethan Prayer-Book authors and causers that the whole realm shall err after you. For the which you shall make an account before God. Those that have read stories and know the discourse and order of the Church, discussing of controversies in matters of religion, can testify that they have been discussed and determined in all times by the clergy only, and never by the temporally. The heresy of Arius, which troubled the Church in the time of the Emperor Constantine the Great, was condemned in the Council of Nice ; the heresy of Eutyches in the Council of Chalcedon under Martin ; the heresy of Macedonius in the first Council of Constantinople, in the time of Theodosius ; the heresy of Nestorius in the Ephesian Council, in the time of Theodosius the younger. And yet did never none of these good emperors assemble their nobility and commons for the discussing and determining of these controversies, neither asked their minds in them, or went by number of voices or polls to determine the truth, as is done here in this realm at this time. We may come lower, to the third Council of Toledo in Spain, in the time of Reccared, being there ; and to the Council in France about eight hundred years ago, in the time of Carolus Magnus; which both, following the order of the Church, by licence had of the Pope, did procure the clergy of their realms to be gathered and assembled, for reforming of certain errors and enormities within their said realms ; whereunto they never called their nobility nor commons, neither did any of them take upon thernselves either to reason and dispute in discussing of the controversies, neither to determine them being discussed, but left the whole to the discuss- speech of Bishop Scot 251 ing and determining of the clergy. And no marvel, if these with all other Catholic princes used this trade. For the emperors that were heretics did never reserve any such matter to the judgment of temporal men, as may appear to them that read the stories of Constantius, Valens, etc., who procured divers assemblies, but always of the clergy, for the stablishing of Arius' doctrine ; and of Zeno the Emperor, which did the like for Eutyches' doctrine, with many other of that sort. Yea, it doth appear in the Acts of the Apostles that an infidel would take no such matter upon him. The story is this : St. Paul having continued at Corinth one year and an half in preaching of the Gospel, certain wicked persons did arise against him, and brought him before their vice- consul, called Gallic, laying unto his charge that he taught the people to worship God contrary to their law. Unto whom the vice-consul answered thus ; " Si quidem asset iniquum aliquid aut facinus pessimum, o vos Judaei, recte vos sustinerem ; si vero quaestiones sint de verbo et nominibus legis vestrae, vos ipsi videritis. Judex horum ego nolo esse"; i.e. "If that this man," saith Gallic, " had committed any wicked act or cursed crime, O ye Jews, I might justly have heard you ; but and if it be concerning questions and doubts of the words and matters of your law " — that is to say, " if it be touching your religion '' — " I will not be judge in those matters." Mark, my Lords, this short discourse, I beseech your Lordships, and ye shall perceive that all Catholic princes, heretic princes, yea, and infidels, have from time to time refused to take that uj5on them that your Lordships go about and challenge to do. But now, because I have been long, I will make an 252 Elizabethan Prayer-Book end of this matter with the sayings of two noble emperors in the Hke affairs. The first is Theodosius, which said thus : " lUicitum est enim qui non sit ex ordine sanctorum episcoporum ecclesiasticis se immiscere tractatibus," i.e. " It is not lawful," saith he, " for him that is not of the order of the holy bishops to inter- meddle with the intreating of ecclesiastical matters." Likewise said Valentinianus the Emperor (being desired to assemble certain bishops together, for examining of a matter of doctrine), in this wise : " Mihi qui in sorte sum plebis, fas non est talia curiosius scrutari : sacer- dotes, quibus ista curae sunt, inter seipsos quocunque loco voluerint conveniant," i.e. " It is not lawful for me," quoth the Emperor, "being one of the lay people, to search out such matters curiously; but let the priests, unto whom the charge of these things doth appertain, meet together in what place soever they will." He meaneth, for the discoursing thereof. But to conclude, and if these emperors had not to do with such matters, how should your Lordships have to do withal ? And thus desiring your good Lordships to consider, and take in good part, these few things that I have spoken, I make an end. Attendances in House of Lords 253 VIII List of Attendances in the House of Lords, 1559 [From theyi);(r»;a/of the House of Lords, i. 562. See above, p. 86.] March. April. 13 15 17 18 22 IS 17 P — Archiepus. Eboracen p p P P P Epus. London . p p P P P P ,, Dunelmen ,, Winton . p p P P P ,, Elien P 00 Wigorn . p p P P P P &- ,, Landaven p P P P P s ,, Bathon . ,, Meneven .... ,, Coven .... p P P P P % ,, Exon .... p p P P P .S ,, Cestren .... p p P P P P -1 ,, Carliolen .... p PIP P P P ,, Lyncoln . s ,, Peterburgen t^ >3 Abbas de Westm. p p p P p ti p Nich. Bakon, Cust. Mag. Sigilli . p P P P P 1 Marchio Winton, Thesaurarius p p p p p - Dux Norff. Comes Marescallus p p p p p pife- Marchio Northampton P P P S Comes Oxon. Mag. Camerarius . ,, Arundell .... p N ,, Northumbr. M „ Westmerland p P P P P a. ,, Salopp . p p P P P < ,, Darby S ,, Wigorn .... p p P P P P i Rutland .... p p P P P >^ ,, Cumberland "S ,, Sussex .... p p P P P P ,, Huntington p ;z; ,, Bathon „ Bedford .... P P P P ,, Pembrooke p P P Vicecomes Mountague p p P P P P Howard de Byndon p p P 2 54 Elizabethan Prayer-Book March. ApriL Names. 13 IS 17 18 22 15 17 Ds. Clynton, Admirallus P P P P P , Howard de Effingham . P , Burgavenny , Audeley .... P P P P P P , Straunge , Zouche , Barckley P P P P P P , Morley .... P P P P P 00 , Dacres de Gillisland S- , Cobham .... P P P P P s , Talbot P P P P P P 'U , Stafford .... P P P P P P > , Graye Wilton P '0 , Scroupe P P P P P , Dudley P P P P P P , Hastings .... P P P P « , Lumley .... P P P P P , Mountjoy .... P P P P P P 'i , Ogle >> Ph , Darcy de Darcy . P , Mountegle .... *-* , Sandes .... "A , Vauxe .... S , Windesor .... , Burghe C4 , Mordaunt .... , John . P P P P ■"S 0. , Evers .... P P P P P P <; , Wharton .... 1 , Ryche P P P P i^ , Willoughbie P P P P P X , Sheffelde . P P P P P , Paget .... , Darcy de Chechia P P P P P z , Willyams .... P , Northe .... P P P , Chandos .... P P P P , Hastings de Loughborough . P P P , Cary of Hunsdon P P , John de Bletsoo . P P P P P P Comes Hartford P Communion in Both Kinds 255 IX Proclamation for Receiving the Communion IN Both Kinds [From Dyson's Proclamations, f. 5, See above, p. 93.] By the Queen Whereas the Queen's Majesty hath in the present last session of Parhament, with the assent and consent of the Lords spiritual and temporal and the Commons in the same assembled, made amongst others one statute to repeal sundry Acts of Parliament made in the time of the late Queen, Her Majesty's sister, and to revive and make good certain other necessary and godly laws used in the times of the reigns of King Henry the Eighth, Her Majesty's father, and King Edward the Sixth, Her Majesty's brother, of noble memories, amongst the which one godly Act there is revived entitled an Act against such persons as shall unreverently speak against the Sacrament of the Body and Blood of Christ, commonly called the Sacrament of the Altar, and for receiving thereof under both kinds, made in a Parliament begun at Westminster the 4th day of November, in the first year of the said King Edward the Sixth, and continued to the 23 rd day of December then next following. And because the time of Easter is so at hand, and that great numbers, not only of the nobility and gentlemen, but also of the common people of this realm be certainly persuaded in conscience in such sort as they cannot be 256 Elizabethan Prayer-Book induced in any wise to communicate or receive the said holy Sacrament but under both kinds, according to the first institution, and to the common use both of the Apostles and the Primitive Church. And for that also the foresaid statute now made in this last Parliament, being of great length, cannot be printed and published abroad, nor any other manner of divine service for the com- munion of the said holy Sacrament (than that which is now used in the Church) can presently be established by any law until further time therefor may be had ; for to avoid all contention and discord, and to quiet the consciences of such great numbers, it is thought neces- sary to Her Majesty, by the advice of sundry of her nobility and commons lately assembled in Parliament, to signify and declare, like as by this present proclama- tion Her Majesty doth signify and declare, to aU manner Her Majesty's subjects that the foresaid statute made in the said first year of King Edward the Sixth is now wholly revived and in force to all manner of purposes and intents, and that the same is and ought to be followed, obeyed, and used. And therefore Her Majesty, by the said advice, straitly commandeth and chargeth all manner of persons, and specially all manner pastors and curates to whom the ministration of the said holy Sacrament doth belong, charitably and quietly to obser\'e the form and manner of the said statute now revived concerning the ministration under both kinds. And yet, lest discussion or disquiet might arise if in any place the priests and ministers of some church shall refuse to deliver the said holy Sacrament in both kinds to their parishioners which shall humbly require the same, Her Majesty, by the advice aforesaid, requireth and com- Communion in Both Kinds 257 mandeth all manner her subjects that so shall reverently and humbly require the same, and cannot have it quietly granted by their priest or curate, yet not to molest the said priest at this time of Easter for the same, lest occasion thereby be given of breach of charity, but to resort to some other honest, discreet, and learned priest and minister, either in the same church or some other, and to receive of him the said holy Sacrament reverently under both kinds as is above said. And notwithstand- ing the same, to pay all manner other tithes and duties to their proper parson or curate, as otherwise they have done, leaving the consideration of the curate's contempt to such as in that behalf have cause to redress it. And further, Her Majesty commandeth straitly all manner of mayors, sheriffs, justices of peace, and other her officers, as they will answer for the contrary, to have an earnest regard that peace and concord be kept as well in churches as without, specially during this feast of Easter, and not to fail, but forthwith commit to prison all disordered persons that shall seek willingly to break, either by misordered deed or by railing or contemptuous speech, the common peace and bond of charity which ought among all good Christians to be at this present most abundant and of most force and value. Given at our Palace of Westminster, the 22nd day of March, the first year of our reign. God Save the Queen 258 Elizabethan Prayer-Book X Differences between the Book of 1552 and that of 1559 [This list, endorsed "by Dr. Parker, Archbishop of Canterbury," is not in Parker's handwriting, but it belongs to the reign of Elizabeth. See above, p. 129. Fronri Lansdowne MS., 120, f. 79. Printed by Strype.] A Note of the Differences between King Edward his Second Book and Her Majesty's Book of Common Prayer First, King Edward his second book differeth from Her Majesty's book in the first rubrics set down in the beginning of the book. For King Edward's second book hath it thus : " The morning and evening prayer shall be used in such place of the church, chapel, or chancel, and the minister shall turn him as the people may best hear. And if there be any controversy therein, the matter shall be referred to the ordinary, and he or his deputy shall appoint the place and the etc." {sic\ Again, King Edward's second book hath thus ; " Again here is to be noted that the minister at the time of the communion, and at all other times in his ministration, shall use neither alb, vestment, nor cope. But being archbishop or bishop, he shall have and wear a rochet ; and being a priest or deacon, he shall have and wear a surplice only." Whereas the Queen's book hath it thus : " The morning and evening prayer shall be used in the accustomed place of the The Books of IS52 and i^SQ 259 church, chapel, or chancel, except it shall be other- wise determined by the ordinary of the place. And the chancels shall remain as they have done in times past." "And here is to be noted that the minister at that time of the communion, and at all other times in his ministration, shall use such ornaments in the church as were in use by authority of Parliament in the second year of the reign of King Edward the Sixth, according to the Act of Parliament set in the beginning of this book." Secondly, in King Edward's second book in the Litany there are these words : " From the tyranny of the Bishop of Rome and all his detestable enormities " ; which are not in Her Majesty's book. Thirdly, in the Litany, Her Majesty's book hath these words more than are in King Edward's second book, viz. " Strengthen in the true worshipping of Thee in righteousness and holiness of life," etc. Fourthly, in the end of the Litany there is no prayer in King Edward's second book for the King nor for the state of the clergy. And the last collect set in Her Majesty's book next before the first Sunday in Advent, and beginning, " O God, whose nature and property is ever to have mercy," is not in King Edward's second book. Further, there are two collects appointed for the time of dearth and famine, whereas Her Majesty's book hath but one. And in King Edward's second book this note is given of the prayer of St. Chrysostom : " The litany shall ever end with this collect following," which note is not in Her Majesty's book. Fifthly, King Edward's second book appointeth only 26o Elizabethan Prayer-Book these words to be used when the bread is delivered at the communion, " Take and eat this in remembrance that Christ died for thee, and feed on Him in thy heart by faith, with thanksgiving." And when the cup is delivered, " Drink this in remembrance that Christ's blood was shed for thee, and be thankful." [Then follows, under the head Statutum Elizabethae Prima, a portion of the Uniformity Act in Latin, beginning, " Et quod idem liber — maxime expedire videbitur."] XI Extracts from the Injunctions of 1559 [From a contemporary copy in the British Museum which has been reprinted in Gee and Hardy's Documents Illustrative of the Histoiy of the English Church, p. 419. See above, p. 136.] i. Images, relics, etc. , not to be extolled. 3. Monthly sermons to be preached which shall denounce superstition. 2. Besides this, to the intent that all superstition and hypocrisy crept into divers men's hearts may vanish away, they shall not set forth or extol the dignity of any images, relics, or miracles ; but, declaring the abuse of the same, they shall teach that all goodness, health, and grace ought to be both asked and looked for only of God, as of the very Author and Giver of the same, and of none other. 3. Item, that they the persons above rehearsed shall preach in their churches and every other cure they have, one sermon every month of the year at the least, wherein they shall purely and sincerely declare the Extracts from Injunctions 261 word of God, and in the same exhort their hearers to the works of faith, as mercy and charity, especially prescribed and commanded in Scripture, and that the works devised by man's fantasies besides Scripture (as wandering of pilgrimages, setting up of candles, praying upon beads, or such-like superstition) have not only no promise of reward in Scripture for doing of them, but contrariwise great threatenings and maledictions of God, for that they being things tending to idolatry and superstition, which of all other offences God Almighty doth most detest and abhor, for that the same most diminish His honour and glory. 6. Also, that they shall provide within three months 6. The Bible next after this visitation (at the charges of the parish), ^^^ ^''^" , ^ ° r- /' phrases to be one book of the whole Bible of the largest volume in set up, and English, and within one twelve months next after the ^^ encour-'"^ said visitation, the Paraphrases of Erasmus, also in aged. English, upon the Gospel, and the same set up in some convenient place within the said church that they have the cure of, whereas their parishioners may most commodiously resort unto the same, and read the same, out of the time of common service. The charges of the Paraphrases shall be by the parson or proprietary and parishioners borne by equal portions ; and they shall dis- courage no man from the reading of any part of the Bible, either in Latin or in English, but shall rather exhort every person to read the same with great humility and reverence, as the very lively word of God, and the especial food of man's soul, which all Christian persons are bound to embrace, believe, and follow, if they look to be saved ; whereby they may the better know their duties to God, to their sovereign lady the Queen, and 262 Elizabethan Prayer-Book 14. The Injunctions to be read regularly. 22. Church ceremonies to be taught as obligatory. 23. Shrines, etc. , to be removed. 30. The clergy to be properly apparelled. their neighbour, ever gently and charitably exhorting them, and in Her Majesty's name straitly charging and commanding them, that in the reading thereof no man to reason or contend, but quietly to hear the reader. 14. Also that the said parsons, vicars, and clerks shall once every quarter of the year read these Injunc- tions given unto them, openly and deliberately before all their parishioners at one time, or at two several times in one day, to the intent that both they may be the better admonished of their dut)', and their said parishioners the more moved to follow the same for their part. 22. Also that they shall instruct and teach in their cures that no man ought obstinately and maliciously to break and violate the laudable ceremonies of the Church, commanded by public authority to be observed. 23. Also that they shall take away, utterly extinct, and destroy all shrines, coverings of shrines, all tables, candlesticks, trindals and rolls of wax, pictures, paint- ings, and all other monuments of feigned miracles, pilgrimages, idolatry, and superstition, so that there remain no memory of the same in walls, glass-windows, or elsewhere within their churches and houses, preserv- ing, nevertheless, or repairing both the walls and glass- windows, and they shall exhort all their parishioners to do the like within their several houses. 30. Item, Her Majesty being desirous to have the prelacy and clergy of this realm to be had as well in outward reverence as otherwise regarded for the worthi- ness of their ministries, and thinking it necessary to have them known to the people in all places and assemblies, both in the church and without, and thereby Rxtracts from Injunctions 263 to receive the honour and estimation due to the special messengers and ministers of Almighty God, wills and commands that all archbishops and bishops, and all other that be called or admitted to preaching or ministry of the sacraments, or that be admitted into any vocation ecclesiastical or into any society of learning in either of the universities or elsewhere, shall use and wear such seemly habits, garments, and such square caps as were most commonly and orderly received in the latter year of the reign of King Edward the Sixth, not thereby meaning to attribute any holiness or special worthiness to the said garments, but, as St. Paul writeth, " Omnia decenter et secundum ordinem fiant," i Cor. cap. 14. 32. Item, that no persons shall use charms, sorceries, 3,. charms, enchantments, witchcraft, soothsaying, or any such-like '="^- ■ f°'" bidaen. devilish device, nor shall resort at any time to the same for counsel or help. 35. Item, that no persons keep in their houses any 35. images, abused images, tables, pictures, paintings, and other ^'J^'j^gpt' monuments of feigned miracles, pilgrimages, idolatry, privately, and superstition. 47. Item, that the churchwardens of every parish shall 47. in- deliver unto our visitors the inventories of vestments, ^^"j™^^ ° copes, and other ornaments, plate, books, and especially of furniture to ., 1 1 J -1 1 T_ 1 be delivered. grails, couchers, legends, processionals, manuals, hymnals, portasses, and such-like appertaining to their church. 49. Item, because in divers collegiate and also some 49. Choral parish churches heretofore there have been livings ap- f°™dations pointed for the maintenance of men and children to use The service singing in the church, by means whereof the laudable °^^l^ ^' '' science of music has been had in estimation and preserved A hymn to in knowledge : the Queen's Majesty neither meaning in 264 Elizabethan Prayer-Book 5=. Of reverence in worship and bowing at the Holy Name. any wise the decay of anything that may conveniently tend to the use and continuance of the said science, neither to have the same in any part so abused in the church, that thereby the common prayer should be the worse understanded of the hearers, wills and commands that, first, no alterations be made of such assignments of living as heretofore has been appointed to the use of singing or music in the church, but that the same so remain ; and that there be a modest and distinct song so used in all parts of the common prayers in the church, that the same may be as plainly understanded as if it were read without singing ; and yet nevertheless, for the comforting of such that delight in music, it may be permitted that in the beginning or in the end of common prayers, either at morning or evening, there may be sung an hymn or such - like song to the praise of Almighty God, in the best sort of melody and music that may be conveniently devised, having respect that the sentence of the hymn may be understanded and perceived. 52. Item, although Almighty God is at all times to be honoured with all manner of reverence that may be devised ; yet of all other times in time of common prayer the same is most to be regarded, therefore it is to be necessarily received, that in time of the Litany and all other collects and common supplications to Almighty God, all manner of people shall devoutly and humbly kneel upon their knees, and give ear thereunto ; and that whensoever the name of Jesus shall be in any lesson, sermon, or otherwise in the church pronounced, that due reverence be made of all persons young and old, with lowliness of courtesy and uncovering of the heads EjXtracts frotn Injunctions 265 of menkind, as thereunto does necessarily belong and heretofore has been accustomed. For Tables in the Church Whereas Her Majesty understands that in many and No altar is sundry parts of the realm the altars of the churches ^own without be removed and tables placed for ministration of the proper holy Sacrament, according to the form of the law there- ^"P'^^^'O"- for provided, and in some other places the altars be not yet removed, upon opinion conceived of some other order therein to be taken by Her Majesty's visitors, in the order whereof, saving for an uniformity, there seems no matter of great moment, so that the Sacrament be duly and reverently ministered, yet for observation of one uniformity through the whole realm, and for the better imitation of the law in that behalf, it is ordered that no altar be taken down, but by oversight of the curate of the church and the churchwardens, or one of them at the least, wherein no riotous or disordered manner to be used. And that the holy table in every church be decently The holy made and set in the place where the altar stood, and 'vhere'the'^" there commonly covered as thereto belongs, and as shall altar stood, be appointed by the visitors, and so to stand, saving cei^^fatlon ^ when the communion of the Sacrament is to be dis- tributed, at which time the same shall be so placed in good sort within the chancel, as whereby the minister may be more conveniently heard of the communicants in his prayer and ministration, and the communicants also more conveniently and in more number communicate 2 66 Rlizabethan Prayer-Book Regulations for the sacramental bread. The ratifica- tion of the Injunctions. with the said minister. And after the communion done, from time to time the same holy table to be placed where it stood before. Item, where also it was in the time of King Edward the Sixth used to have the sacramental bread of common- fine bread, it is ordered, for the more reverence to be given to these holy mysteries, being the sacraments of the Body and Blood of our Saviour Jesus Christ, that the same sacramental bread be made and formed plain without any figure thereupon, of the same fineness and fashion round, though somewhat bigger in compass and thickness, as the usual bread and wafer heretofore named singing cakes, which served for the use of the private Mass. All whichand singular Injunctions theQueen's Majesty ministers unto her clergy and to all her loving subjects, straitly charging and commanding them to observe and keep the same upon pain of deprivation, sequestration of fruits and benefices, suspension, excommunication, and such other coercion as to ordinaries, or other having ecclesiastical jurisdiction, whom Her Majesty has appointed or shall appoint for the due execution of the same, shall be seen convenient, charging and command- ing them to see these Injunctions observed and kept of all persons being under their jurisdiction, as they will answer to Her Majesty for the contrary. And Her Highness' pleasure is that every justice of peace being required, shall assist the ordinaries and every of them, for the due execution of the said Injunctions. Extracts Visitation Articles 267 XII Extracts from Visitation Articles of 1559 HFrom a copy in the British Museum, 515S a. 14 (i). Printed in Gee's Elizabethan Clergy, p. 65. See above, p. 138.] 2. Item, whether in their churches and chapels all images, shrines, all tables, candlesticks, trindals or rolls of wax, pictures, paintings, and all other monuments of feigned and false miracles, pilgrimages, idolatry, and superstition be removed, abolished, and destroyed. 9. Item, whether they use to declare to their parishioners anything to the extolling or setting forth of vain and superstitious religion, pilgrimages, relics, or images, or lighting of candles, kissing, kneeling, or deck- ing of the same images. 15. Item, whether they do counsel or move their parishioners rather to pray in a tongue not known than in English, or put their trust in any certain number of prayers, as in saying over a number of beads, or other like. 22. Item, whether they have monished their parish- ioners openly that they should not sell, give, nor other- wise alienate any of their church goods. 38. Item, whether the churches, pulpits, and other necessaries appertaining to the same be sufficiently repaired, and if they be not, in whose default the same is. 45. Item, whether you know any that keep in their houses undefaced any images, tables, pictures, paintings. 268 Elizabethan Prayer-Book or other monuments of feigned or false miracles, pil- grimages, idolatry, and superstition, and do adore them, and specially such as have been set up in churches, chapels, or oratories. 55. Item, whether the Litany in English, with the Epistle and Gospel, which was by the Queen's High- ness' proclamation willed to be read to the people, were put in use in your churches, and if not who were the letters thereof. 56. Item, whether the curates and ministers do leisurely, plainly, and distinctly read the public prayers, chapters, and homilies as they ought to do. XIII List of Printed Elizabethan Churchwardens' Accounts [The following Churchwardens' Accounts have been utilised in forming the conclusions referred to in this book. Of course many such accounts are still unprinted. The list of those in print, compiled by Miss Elsbeth Philipps, English Histm-ical Review, April 1900, has been of great sernce to me. See above, p. 145.] 1. J. M. S. Brooke and A. W. C. Hallen, St. Mary Woolnoth and St. Mary Woolchurch. 2. J. H. Butcher, Ashburton. 3. J. C. Cox and W. H. St. John Hope, All Saints', Derby. 4. J. P. Earwaker, St. Mary-on-Hill, Chester. Churchwardens^ Accounts 269 5. F. N. A. and A. G. Garry, St. Mary's, Reading. 6. J. L. Glasscock, St. Michael's, Bishop's Stortford. 7. G. B. Hall, St. Alphege's, London. 8. W. Holland, Cratfield. 9. C. Kerry, St. Laurence's, Reading. 10. F. G. Lee, Thame. 11. A. G. Legge, N. Elmham. 12. A. J. Waterlow, St. Michael's, Cornhill. 13. R. N. Worth, Tavistock. 14. T. Wright, Ludlow. 15. J. Nichols, SS. Margaret, Martin, and Mary, Leicester. 16. Antiquary, vol. 17, Stanford. 1 7. Archseologia, i, St. Helen's, Abingdon. 18. Archaeologia, 35, Minchinhampton. 19. Archseologia, 36, Wing. 20. Archaeologia, 41, Leverton. 21. British Archaeological Association, 24, St. Peter's, Cheapside. 22. British Archeeological Association, 25, St. Matthew's, City. 23. British Archaeological Association, 44, St. Thomas', Portsmouth. 24. Devon Association for the Advancement of Science, 14, St. Petrock's, Exeter. 25. Hampshire Record Society, 1895, Wootton. 26. Historical MSS. Commission, 5, Mendlesham. 27. Leicester Archaeological and Architectural Associa- tion, 3, Melton Mowbray. 28. Midland Antiquary, i, Badsey. 29. Midland Antiquary, i, S. Littleton. 30. Norfolk Archaeological Society, 2, Loddon. 270 Elizabethan Prayer- Book 31. Blomefield's History of Norfolk, 3, Brockdish. 32. Proceedings of the Society of Antiquaries, 2nd Series, 2, Kirton in Lindsay. 33. Somerset Record Society, 4, Tintenhull. 34. Somerset Record Society, 4, Yatton. 35. Somerset Record Society, 4, Croscombe. 36. Surrey Archaeological Collection, 2, Seal. 37. Surrey Archsological Collection, 8, Horley. 38. Worcester Historical Society, 1896, St. Michael's, Worcester. 39. ArchKologia Cantiana, 5, Hawkhurst. 40. Archaeologia Cantiana, 9, Smarden. 41. Archaeologia Cantiana, 16 and 17, St. Dunstan's, Canterbury. XIV Extract from the " Interpretations and other Considerations " [From Parker MSS. and Inner Temple MSS. Cf. Strype, Ann. i. 214. See above, p. 156.] Concerning the Book of Service First, that there be used only but one apparel, as the cope in the ministration of the Lord's Supper, and the surplice in all other ministrations. And that there be no other manner and form of ministering the sacra- ments, but as the service-book doth precisely prescribe, with the declaration of the Injunctions, as for example the communion bread. F^xtracts from Advertisements 271 Item, That the table be removed out of the choir into the body of the church, before the chancel door, where either the choir seemeth to be too little or at great feasts of receivings. And at the end of the communion to be set up again according to the Injunctions. XV Extracts from the Advertisements of 1566 [From a contemporary copy in British Museum, reprinted in Gee and Hardy, Docuinenls Illustrative, etc., p. 470. See above, p. 167.] First, that the Common Prayer be said or sung decently i. The place and distinctly in such place as the ordinary shall think °^ Common meet for the largeness and straitness of the church and choir, so that the people may be most edified. Item, in the ministration of the Holy Communion in 4. Vestments cathedral and collegiate churches, the principal minister '" <=a-"^edrais, shall use a cope with gospeller and epistoler agreeably, communion. and at all other prayers to be said at that communion table, to use no copes, but surpUces. Item, that the dean and prebendaries wear a surplice 5. Ordinary with a silk hood in the choir, and when they preach in ^hfj^^pter" the cathedral or collegiate church to wear their hood. Item, that any minister saying any public prayers, 6. Vestments or ministering the sacraments or other rites of the °fp^™'=l>'^i Church, shall wear a comely surplice with sleeves, to be provided at the charges of the parish, and that the parish provide a decent table standing on a frame for the communion table. 272 Elizabethan Prayer-Book 7. Arrange- ment of the communion table. Item, that they shall decently cover with carpet, silk, or other decent covering, and with a fair linen cloth (at the time of the ministration), the communion table, and to set the Ten Commandments upon the east wall over the said table. 1. Arch- bishops and bishops. 2. Of church dignitaries. 3. Of doctors of medicine, etc. 4, Of clerical caps. 5. Of clerical clothes abroad, Articles for Outward Apparel of Persons Ecclesiastical First, that all archbishops and bishops do use and continue their accustomed apparel. Item, that all deans of cathedral churches, masters of colleges, all archdeacons, and other dignities in cathedral churches, doctors, bachelors of divinity and law, having any ecclesiastical living, shall wear in their common apparel abroad a side gown with sleeves straight at the hand, without any cuts in the same, and that also with- out any falling cape ; and to wear tippets of sarcenet, as is lawful for them by the Act of Parliament 24 Henry Eighth. Item, that all doctors of physic or of any other faculty, having any living ecclesiastical or any other that may dispend by the church one hundred marks, so to be esteemed by the fruits or tenths of their promotions, and all prebendaries whose promotions be valued at twenty pound or upward, wear the like apparel. Item, that they and all ecclesiastical persons or other having any ecclesiastical living do wear the cap appointed by the Injunctions. And they to wear no hats but in their journeying. Item, that they in their journeying do wear their cloaks, with sleeves put on, and like in fashion to their gowns, without guards, welts, or cuts. Order concerning Rood-Lofts 273 Item, that in their private houses and studies they 6. Of clerical use their own Hberty of comely apparel. clothes at Item, that all inferior ecclesiastical persons shall wear 7. Of the long gowns of the fashion aforesaid, and caps as afore is ™-^^"°^ prescribed. Item, that all poor parsons, vicars, and curates do 8. Of the endeavour themselves to conform their apparel in like P°°'' '^•'^''g)'- sort so soon and as conveniently as their ability will serve to the same. Provided that their ability be judged by the bishop of the diocese. And if their ability will not suffer to buy their long gowns of the form afore prescribed, that then they shall wear their short gowns agreeable to the form before expressed. Item, that such persons as have been or be ecclesi- g- Of the astical, and serve not the ministry, or have not accepted, ctergyVith- or shall refuse to accept, the oath of obedience to the out cure. Queen's Majesty, do from henceforth abroad wear none of the said apparel of the form and fashion aforesaid, but to go as mere laymen till they be reconciled to obedience ; and who shall obstinately refuse to do the same, that they be presented by the ordinary to the commissioners in causes ecclesiastical, and by them to be reformed accordingly. XVI Order concerning Rood-Lofts, etc. [From British Museum, 5155 aa. 7. See above, p. 184.] Orders taken the loth day of October, in the third year of the reign of our sovereign lady Elizabeth, Queen T 2 74 E^hzabethan Prayer-Book of England, France, and Ireland, Defender of the Faith, etc., by virtue of Her Majesty's letters addressed to Her Highness' commissioners for causes ecclesiastical as followeth : Imprimis, for the avoiding of much strife and con- tention that have heretofore arisen among the Queen's subjects in divers parts of the realm, for the using or transposing of the rood-lofts, fonts, and steps within the choirs and chancels in every parish church. It is thus decreed and ordained that the rood-lofts as yet being at this day aforesaid untransposed shall be so altered that the upper part of the same, with the soUer, be quite taken down unto the upper parts of the vaults and beam running in length over the said vaults by putting some convenient crest upon the said beam towards the church, with leaving the situation of the seats as well in the choir as in the church as heretofore hath been used. Provided yet that where any parish, of their own costs and charges or [word obliterated] consent, will pull down the whole frame, and re-edifying again the same in joiners' work, as in divers churches within the city of London doth appear, that they may do as they think agreeable, so it be to the height of the upper beam aforesaid. Provided also that where in any parish church the said rood-lofts be already transposed, so that there remain a comely partition betwixt the chancel and the church, that no alteration be otherwise attempted in them, but be suffered in quiet. And where no partition is standing, there to be one appointed. Also, that the steps which be as yet at this day remain- ing in any cathedral, collegiate, or parish church be not stirred nor altered, but be suffered to continue, with the Order concerning Rood-Lofts 275 tombs of any noble or worshipful personage, where it so chanceth to be, as well in chancel, church, or chapel. And if in any chancel the steps be transposed, that they be not erected again, but that the place be decently paved where the communion table shall stand out of the times of receiving the communion, having thereon a fair linen cloth, with some covering of silk, buckram, or other such- like, for the clean keeping of the said cloth, on the com- munion board, at the cost of the parish. And further— that there be fixed upon the wall, over the said communion board, the tables of God's precepts imprinted for the said purpose. Provided yet that in cathedral churches the tables of the said precepts be more largely and costly painted out, to the better show of the same. Item, that all chancels be clean kept and repaired within as without in the windows and otherwhere as appertaineth. Item, that the font be not removed from the accus- tomed place, and that in parish churches the curates take not upon them to confer baptism in basins, but in the font customably used. Item, that there be no destruction or alienation of the bells, steeple, or porch belonging to any parish church by the private authority of any person or persons without sufificient matter showed to the archbishop of the province, and of his and their doings, and by them allowed, except it be for cause of repairing the same. Item, that neither the curates nor the parents of the children alter the common used manner for godfathers and godmothers to answer for the children, nor shall condemn the accustomable usage in the same. 276 Elizabethan Prayer-Book Item, that it shall not be lawful to any ordinary to assign or enjoin the parishes to buy any books of sermons or expositions in any other sort than is already or shall be hereafter appointed by public authority. Item, that there be none other days observed for holy days or fasting days as of duty and commandment, but only such holy days as be expressed for holy days in the calendar late set forth by the Queen's authority, and none other fasting days to be so commanded but as the late proclamations by the Queen's Majesty provided in the same do appoint. Item, that the parson, vicar, or curate, with the churchwardens, shall yearly make and exhibit unto the registers of the ordinary the names and surnames of all persons married, christened, and buried within their said parishes, by bill indented, with the subscription of their hands noting the day and year of the said christenings, marriages, and burials out of their original register, kept in custody as is appointed by the Queen's Majesty's Injunctions. Item, that no parson, vicar, or curate of any exempt churches, otherwise called lawless churches, do attempt to conjoin by solemnisation of matrimony any persons not being of his parish without sufficient testimony of the banns asking in the churches where they dwell, or otherwise be authorised lawfully to marry. Imprinted at London, in Paul's Church Yard, by Richard Jugge, printer to the Queen's Majesty. Cum privilegio regiae majestatis. INDEX Administration, sentences of, 29, 37 Advertisements of 1566, on vest- ments, 39 ; publication of, 158 ; negotiations leading to, 167 ; force of, 167 ; on covering of Table, 178 ; on posture at com- munion, 179 ; selections from, 271 Alb, forbidden in 1552, 134 ; survives in certain cases, 149 ; use of, forbidden, 158 ; fate of, 167 Altar-cloths destroyed by visitors, 143 Altars, demolished in 1550, 139, 175 ; restored under Mary, 176 ; broken, 122 ; legal under 1559 rubric, 137 ; to be taken down, 138, 141 ; demolished, 175 ; described in churchwardens' accounts, 145 ; authority for demolition, 176 ; restored at Court, 150 Amices destroyed, 193 Antiphoners, in 1552 to be de- stroyed, 191 ; inquired of by Grindal, 192 Articles of Religion, 1553 series, 44 ; connected with Protestants' Defence, 119 ; 1563 series, 160 Arundel, Lord, opposes the Prayer- Book, 85 Ashburton churchwardens' ac- counts, 126 Augsburg Confession, conference concerning, 78 Aylmer, Archdeacon of Lincoln, on Westminster Disputation, 119 ; commissioner of church goods, 147 ; letter concerning this, 147 Badsey churchwardens' accounts, 127 Bancroft, Archbishop, bequeaths Camden's MSS. , 14 Banners, destroyed, 144, 193 ; survive, 149 Baptism, methods of administer- ing, 165 Barham rood-loft, 185 Basins used by some for baptizing, 188 Bedford, Earl of, assessor for 1559 Prayer-Book, 15 ; ante- cedents, 73 Bentham, T. (afterwards Bishop), visitor for Lincoln diocese, 148 Bill, Dr., proposed as reviser, 3, 13. 15. 67 ; preaches at Paul's Cross, etc. , 27, 56 ; hard to trace, 35 ; antecedents of, 70 Billingborough Cross, 190 Birton rood-loft, 185 Bishop and Gasquet on the 1552 book, 2 Bishops; (i) the Marian, remon- strate in Convocation, 81 ; op- 277 278 Rlizabethan Prayer-Book pose religious changes, 85, loi, 106 ; oppose restored Prayer- Book, 124. (2) the Elizabethan, firm about vestments, 155 ; and Interpretations, 157 Bishop's Stortford churchwardens' accounts, 177, 182, 184, 185 Black Rubric of 1552, composed, 43 ; inserted by Privy Council, 131 : dropped, 129 Bonner, Bishop, objects to change, 124 : deprived, 124 Both kinds, proclamation for re- ception in, 94 ; desire for, 94 Boxall, Dean, antecedents, 116 ; opposes Prayer-Book, 116 Bread in Communion, 165 Bristol, Christ Church accounts, 182 ; St. Thomas' accounts, 170, 190 British Museum, manuscripts of, 7. 14 Burnet, Bishop, History of Re- formation, II ; his use of the " Device," 17 Burning of church goods by visit- ors, 144 Calendar of 1561, 171 Calthorpe MSS., i6 Camden's Annals our authority for Elizabeth's reign, 13, 14, 18, 30 ; his collection for this and the Britannia, 14, 18 Candles, in 1552, forbidden, 134 ; in Royal Chapel, 150 Candlesticks tobedestroj'ed, 140 ; in Royal Chapel, 151 ; fate of, 193 Canon Row, Westminster, meet- ing of revisers at, 74 Canopies destroyed, 193 Canterbury, St. Dunstan's church- wardens' accounts, 170 Cap, use of, 158, 159. i^S Cassander, letter concerning cross and crucifix, 1B9 Cathedral Chapter Acts, 67 C.C.C. Cambridge, Manuscripts and Library of, 8 Cecil, Sir William, directs religious changes under Elizabeth, 15 ; his correspondence with Guest, 45 ; notes of business, 56 ; his activity, 71 ; conference in 1551 at his house on Sacraments, 72 ; "earnest with the book," no, 120 ; letter from Paulet to, con- cerning supply of Prayer-Books, 127 ; directs Injunctions of 1539, 137; letter from Tunstall to, 144 ; returns of vestments directed to, 164 Censers, instance of sale, in 1548, 113 ; destroyed, 143, 193 Chalice, instance of sale in 1548, 113 ; fate of, under EUzabeth, 182 Chancels, letter of 1561 concern- ing, 167, 173 ; rubric concern- ing, 174 : position of Table in, 178 Chapel Royal, vestments restored in, 150 Chasuble, forbidden in 1552, 134 ; inventories to include, 138, 141: destroyed, 143 ; fate of, 169 Christopherson, Bishop, his ser- mon, 56 Churches, defacing of, 144 Church goods and commissions under Edward, 139, 192 Church mihtant, prayer for, 46 Churchwardens' accounts, list of, 268 : confirm description of visitation, 145 ; Ashburton, 126 ; Bristol, Christ Church, 182 ; Bristol, St. Thomas', 170, 190 ; Bishop's Stortford, 182, 184, 185 ; Cratfield, 126, 177 ; St. Dunstan's, Canterbur)', 170 : Elmham, N. , 175, 185; Exeter, St. Petrock's, 185 ; Leicester, St. Martin's, 170 ; Leverton, 126, 173 ; Littleton, S. , 127 ; London — St. Maiy Woolchurch Haw, 185 ; St. 'Mary \\ ool- Index 279 noth, 145, 158, 182, 183, 185 ; St. Matthew's, City, 182, 183, 190 ; St. Michael's, Cornhill, 126, 167, 170 ; St. Peter's, Cheapside, 185 ; Ludlow, 126, 175, 179 ; Melton Mowbray, 170, 185, 186 ; Reading, St. Mary's, 126 ; Smarden, 127 ; Stanford, 127 ; Tavistock, 127, 170; Thame, 126, 185 ; Wing, 175. 185 ; \\'orcester, St. Michael's, 179 ; Yatton, 179, 185, igo Cloistered clergy leave England, Collier's reference to Prayer-Book of Elizabeth, 51 Commission, the High, 142 ; sessions and work, 157 ; cases before, 139 ; proceedings lost, 172, 183 ; directs a new calen- dar, 172 ; injunction concern- ing rood-lofts, 185 Commission issued to Privy Coun- cil, 124 Commons, consider Supremacy Bill, 80, 81 ; pass the Prayer- Book, 84 ; receive Supremacy Bill, 91 ; attitude of, to it, 92 ; conclude it, 93 Commons Journal referred to, 91 Communicants, posture of, 179 Communion, methods of adminis- tering, 165 Communion, Order of (1548), 113 Communion cups ordered, 183 Communion Table. See Tables Compromise concerning vestments, 156. 163 Conference on vestments (1560), 154 Convocation : (i)of 1559, meet, 79; Lower House petition against change, 8 ; issue a combined remonstrance, Bi ; character of its five articles, 82. (2) of 1563 meet, 160; described by Dixon, 161; on vestments, 157; on copes, 157 ; some members opposed to all vestments, 161 ; a less extreme party, 161 ; satirised by Dorman, 162 Cook, Sir Anthony, 120 Cope prohibited in 1552, 134; inventories to include, 138, 140, 141 ; destroyed by visitors, 143, 148 ; use enforced, 155 ; grava- men concerning, 157, 161 ; in Advertisements, 39, 167 Cornhill, St. Michael's church- wardens' accounts, 126, 167, 170 Coronation of Elizabeth, 66 Corporas, not in 1552 book, 134, 193 ; destroyed, 193 Cotton MSS., 7, 14, 17 Couchers to be inventoried, 138 Coventry and Lichfield, diocese visited, 148 Cox, Dr. , antecedents of, 71 ; pro- posed as reviser, 4, 13, 15, 67 ; preaches before Parliament and Queen, 27, 76 ; reviser in 1552, 28 ; regard of the Queen for, 52 ; sympathies, 36 ; on West- minster Disputation, 119; his share in the Injunctions, 139 ; concerning copes, 156 ; con- cerning crucifix, 190 Cranmer and kneeling, 42, 43 Cratfield churchwardens' accounts, 126, 177 Crismatories, survive, 149 ; de- stroyed, 193 Cross, fate of, under Edward, 46 ; taken away by visitors (1559), 143; destroyed. 143; survives sometimes, 149 ; sub- sequent fate, 189 Cross in baptism, proposed aboli- tion, 162 ; practice, 165 Crowley's Brief Discourse, 158 Crucifix, not in book of 1552, 134 ; taken away, 144 ; in Chapel Royal, 150 ; Queen concedes it, 157 ; fate of, 189 Cruets, survive, 149 ; destroyed, 193 2 8o Fjlizabethan Prayer-Book Dead, prayer for, omitted{i552), 46 De Feria (Spanish Ambassador), as to Christmas Mass, 62 ; dis- cussion with the Queen on re- ligion, 79, 117; leads reaction against the Prayer-Book, 116 Derby, Lord, opposes 1552 book, 45 ; opposes 1559 book, 85 "Device," the, basis of current story of revision, 5, 14 ; penned, 67 ; history and examination of, 16, 23; contents, 24; authority, 27 ; text, 195 D'Ewes, Sir Symonds, Journal of all ike Parliaments of Elizabeth, 79. 85 Dixon, Canon, his Church History, see preface ; his print of Goode- rick's "Divers Points," the re- vision of 1552, 42 ; kneeling at reception in 1549, 48 ; forms of the Litany, 61 ; the corona- tion, 66 ; visitation of 1547, 108, 140 ; the Protestants' De- fence, 119 ; demolition of altars in 1550, 132, 175 ; commission to Privy Council, 125 ; printing of Prayer-Book, 126 ; vestiarian controversy, 158 ; Advertise- ments, 167 ; Sussex rood-lofts, 186 Dorman's Proof, satirises convoca- tion of 1563, 162 ; on the posi- tion of celebrant and Holy Table, 179 Doublets, vestments used as, 170 Dugdale's Life of Geste, 10 Dyson's series of Proclamations, 55. 94 East, turning to, 164, 180 Easter Communion of 1559, to be provided for, 84 ; proclamation concerning, 94 ; how observed at Court, 95 Edward VL [see Prayer - Book , Uniformity Act, second year), religion under, assumed to be restored, 120 ; his second book proclaimed, 123 ; commissions for church goods, 139, 193 Elector Palatine, letter describing the Reformation to, 30 Elizabeth, Queen, her accession, 3, 55 ; wishes concerning the Prayer-Book, 6, 50; state of affairs at accession, 22 ; con- cessions for, in service proposed by Gooderick, 26 ; her use in Royal Chapel, 51 ; favourable to the Reform party, 52 ; favours Peter Mart}T at first, 52 ; corona- tion, 66 ; favours a reaction, 116 ; introduces the Prayer- Book, 121 ; restores vestments at Royal Chapel, 150 ; authorit)' for this, 151 ; conference on vestments, 154; result of the conference, 154; her caprice, 155 ; letter of, concerning irre- gularities, 163 ; her action ap- plauded by Sandys, 185 Elmham, N. , churchwardens' accounts, 175, 185 English service, 64 ; use of, de- fended, 98 Epistle in English ordered, 64 Eucharist. See Sacramental doc- trine Exeter, St. Petrock's church- wardens' accounts, 185, 186 Exiles, hving abroad under Mar}-, 37 ; their return, 57 ; irregu- larities, 63 Panel, use of, 158 ; inquired after, 194. See Phanon Feckenham, Abbot of Westmin- ster, antecedents, 89 ; evidence of concerning 1552 book, 48 ; speech against the Pra5'er-Book, 48, 88 Ferdinand, Archduke, suitor to Elizabeth, 152 Fleetwood, visitor for Lincoln, 148 Fonts, fate under Edward, 188 ; under Elizabeth, 188 ; directions concerning, 275 Index 281 Foreign Calendar, quoted, 72, 79, 123 Fox, John, Acts a?id Motiiiments, 30 France, fears of, 195 ; peace'with, signed, 100 " Frankfort, Troubles of," 58 Frere and Procter, New History of the Prayer-Book, on Elizabethan revision, 1, 3, 4 ; on the "De- vice," 5 ; on the committee of revisers, 28 ; on the changes in the Lessons, 173 Fulke, on the position of the Table, 180 ; on Communion cups, 183 Fuller's Church History, on the revision, 12 ; on the restored use of English service, 65 Gasquet and Bishop, on the book of 1552, 2 Ga3'ton rood-loft, 185 Gee, Elizabethan Clergy, on enrol- ment of letters - patent, 28 ; deprivation of Bonner, 124 ; commission to Privy Council, 124 Gee and Hardy, Documents Il- lustrative of English Church History, Supremacy Act, 28 ; Act of I Edward VI., 94 ; powers of commissioners, 124 ; visitation of 1559, 148 Geneva, letter of the Frankfort church to, 58 " Germanical natures," 158, 162 Germany, exiles from, 57 Gloria in Excelsis, 46 Gooderick's " Divers Points " drawn up, 20 ; suggests ritual, 59, 65 ; text, 202 Gospel in English ordered, 64 Grafton the printer, 42 ; prints book of 1552, 126; of 1559, 126 Grails, order concerning {1552), 191; inquired of byGrindal, 192 Grantham, the visitors at, 147, 185 Grey Friars' Chronicle, 108 Grey, Lady Jane, 73 Grey of Pyrgo, assessor for Prayer- Book, 15 ; at Frankfort, 59 ; antecedents, 74 Grey of Ruthyn MSS. , 18 Grindal, Edmund, antecedents, 70 ; proposed as reviser, 4, 13, 15, 68 ; returns to England, 57, 68 ; sympathies, 37 ; preaches, 27 ; letters of, 58 ; preaches in Lent, 76 ; in London, 103 ; on Westminster Disputation, 119; Whitsunday sermon, 123 ; writes to Peter Martyr about Ornaments Rubric, 137 ; summary as to irregularities, 164 ; inquires of the cross, 190 ; searches out ornaments, 149, 193, 194 Guest, Edmund, his letter, 4, 6 ; Strype's account of it, 8 ; ex- amined, 31 ; difficulties of date, etc., 34-39 ; why accepted, 39; it probably refers to 1552, 39 ; its conclusion, 49 ; text, 215 Hastings, Lord, opposes the Prayer-Book, 85 Heame's edition of Camden, 15 Heath, Archbishop, speech on Supremacy Bill, 98 Heskins opposed by Fulke, 181 Hilles, letter to Bullinger on the religious position, 78 Hind, A. B., England of Elizabeth, concerning Troubles of Frank- fort, 58 Holinshed on Prayer-Book changes, 31 Holy Spirit, invocation of, dropped, 47 Holy water stocks destroyed , 193 Home, Dean of Durham, return from abroad, 57 ; Trinity Sun- day sermon, 125 Host, elevation of, prohibited, 60, 63 Humphrey and the vestiarian con- troversy, 16 Hymnals to be inventoried, 138 282 Elizabetha72 Prayer-Book Iconoclasm sets in, 63, 121 Images, treated with disrespect, 63, 121 ; objects of inquiry, 141 ; destroyed or taken away, ^43' 1^45 ! forbidden, 263 Injunction 30, its force, 154, 159 Injunctions: (i) of 1536, 65 ; (2) of 1547,46; policy of,io8; relation toseriesof 1559, 137; character, 140; (3) of 1559, prepared, 136; constitute further order, 137 ; modify Ornaments Rubric, 140 ; compilers of, 137, 139 ; direct inventory of goods, 138 ; con- stantly reprinted, 138 ; they crush the Ornaments Rubric, 142 ; direction concerningTables, 177; selection from, 260 ; to be read quarterly, 262 Inner Temple MSS. , 7, 19, 157 Inquiry, Articles of, at visitation : (i) in 1547, character, 140 ; (2) in 1559, character, 138 ; con- stantly reprinted, 138 Interpretations, date and character, 136, 172 ; influence the Adver- tisements, 157 ; authors, 157 ; position of the Table, 178 ; selection from, 270 Inventories of church goods: (i) Edwardine, 139, 193 ; {2) in 1559. 139. 263 Invocation of the Holy Spirit, dropped, 47 Irregularities of service, 164 Jewel, John (afterwards Bishop), returns to England, 99 ; on Westminster Disputation, 99, 119; connexion with Protestants' Defence, 120 ; on the restoration of Edwardine religion, 121 ; writes about proposed orna- ments, 132 ; about restoration of vestments, 151 ; speaks of the influence of a clique in this, 154 John, King, and the Pope, 204 Journals, order of 1552 to destroy them, 191 JuggeandCawood print the Prayer- Book of 1559, 126 Kechyn and turning to the east, 180 Kinds, both, in 1552, 49 ; pro- clamation concerning, 63 Kneeling at reception, 38, 43 ; proposed abohtion, 162 ; dislike to, 179 Knox and the Queen, 75 Lambeth MSS., 12, 14 Latin services, 55 ; still kept up, 62, 65 ; relation to Order of Communion, 113 ; books of, 143, 191, 192 Legends to be inventoried, 138 ; destroyed, 148 ; inquired of, 192 Lessons, changes in, 29 ; letter concerning, 167 ; new calendar, 172 Lever and clerical garb, 160 ; and vestiarian controversy, 161 Lincoln, return of church goods (1566), 146; evidence regarding copes, 158; rood-lofts, etc.. 175 ; altars, 176 ; paten and chalice, 182 Lincoln, Bishop of, and commis- sion for church goods, 147 Lincoln, visitors in the diocese {1559), 148 Litany, changes in, 29 ; use of, 60, 64, 205, 268 Littleton, South, churchwardens' accounts, 127 Longueville MSS. , 18 Lords, accept the principle of Supremacy Bill, 85 ; tack the Prayer-Book to it, 85 ; strong opposition to the united bill, 86; deputation of, to the Commons concerning Prayer- Book, 86 ; send down the Supremacy Bill, 91 ; pass the Bill, 93 ; consider Indt ex 283 new Uniformity Bill, loi; strong opposition, loi ; the voting, 102 ; attendances, 253 Lordi Jovriial, 50 Ludlow churchwardens' accounts, 126, 127, 179 Machyn's Diary, gives the list of preachers, 56, 77 ; on the intro- duction of the Prayer - Book, 121 ; describes 1559 visitation in London, 143 Maniples destroyed, 193 Manuals to be inventoried, 138 ; inquired after, 192 Married clergy to be allowed, 205 Mary, Queen, referred to, 19, 60 May, Dr., proposed as reviser, 3, 13, 67, 200 ; antecedents, 69 Melanchthon writes to the Queen, 78 Minister, position of, 164 Missals to be destroyed (1552), 191 Montague, Lord, opposes the Prayer-Book, 85 Monuments of superstition, use of the phrase, 140 Mundt and German conference, 79 Nevinson, Dr., visitor for Lincoln diocese, 148 Nichols, J. G. , Grey Friars Chronicle, 108 Northampton, Ma rquess of, assessor for Prayer-Book, 15, 200 ; re- stored to favour, dj ; ante- cedents, 72 North Elmham churchwardens' accounts, 127, 175 Northern Rebellion {1569), 186 Nowell, Alexander, at Frankfort, 59 Oglethorpe, Bishop, refuses to discontinue the Elevation, 62 Ordinals, order to destroy them (1552). 191 Organs, proposed abolition of, in 1563. 162 Ornaments, sold in 1548, 113; destroyed, 143 ; often survive, 149 Ornaments of the Proviso, 107 ; view of the Reform party, 109 ; remaining for the Queen , no Ornaments Rubric: (i) 1552, text, 129, 130 ; character, 134. (2) 1559, character, 39 ; the Queen and, 51 ; vestments prescribed, 129 ; brought into line with the Proviso, 130 ; authority, 131 ; perhaps introduced by Privy Council, 131 ; legality, 132 ; discussion concerning, 132 ; causes dismay, 135 ; in conflict with the Injunctions, 141 Ovid quoted, 214 Oxford diocese visited, 148 Paintings destroyed, 140, 267 Paraphrases to be set up, 261 Parker, Dr. {afterwards Arch- bishop), antecedents, 68 ; pro- posed as reviser, 3, (i'j ; Library at Cambridge, 7 ; illness of, 33 ; hard to trace, 35 ; in London, 75 ; preaches at Court, 76 ; at Cambridge, 103 ; again in Lon- don, 139 ; probably assists at conference, 139 ; evidence con- cerning further order, 137 ; requires surplice, 163 ; draws up Advertisements, 166 ; his Visitation Articles, 186 Parker's Correspondence quoted , 33. 68, 69, 75, 103, 107, 116, 119. 157, 163, 165, 167 Parkhurst and restoration of Edward's second book, 123 ; visitation of 1561, 177 Parliament of 1559, writs for, 56 ; meeting fixed, 37, 60 ; meets, 79 ; Easter recess, 93 ; re- assembles, 99; force of "by authority of," no; method of 284 Fjlizabethan Prayer-Book designating Acts, 112 ; dis- solved, 120 Parry, Sir T. , Controller, antece- dents, 117; action concerning Prayer-Book, 116 ; letter to, from Tunstall, 145 Paten, fate of, 182 Paul's Cross sermons, 27, 56 ; by Grindal on Whitsunday, 123 ; by Home on Trinity Sunday, 123 Pax, sold, 1548, 113; destroyed, 193 Peace with France signed, 100 Peacock's Church Furniture, 146, 148, 170, 171. See Church- wardens' accounts Pembroke, Earl of, antecedents, 73 ; opposes Prayer-Book, 83 Peterborough diocese visited, 148 Peter Martjnr and book of 1552, 42 ; Elizabeth, 52 ; letter to, from Jewel, on ornaments, 132 ; to Grindal, 136 Petyt MSS. , 19 Pews not to be altered in choir or nave, 274 Phanon [see Fanel and Maniple), inquired after, 194 Philip of Spain, his Ambas- sador, 57, 117, 128 ; gives alms to cloistered clergy, 125 Pictures destroyed, 140, 174; at Grantham, 148 ; inquired after, 267 Pilkington, James, antecedents, 70; proposed as reviser, 4, 13, 15. 67, 200 ; preaches, 27 ; signs letter from Frankfort, 58, 59. 68 Pix, sold in 1548, 113 ; demo- lished or defaced, 174 ; de- stroyed, 193 Players' coats, vestments used as, 170 Pope, danger to be feared from, 23, 195 ; relation to England, 203 Porch to be preserved, 275 Portasses to be inventoried, 138 ; to be destroyed (1552), 191 ; inquired after by Grindal, 192 Porter, Alderman, of Grantham, 148 Portsmouth, St. Thomas' church- wardens' accounts, 190 Position of minister objected to, 164 Poulet, Sir H., on the supply of Prayer-Books, 126 Poverty of Queen and realm, 207 Prayer-Book: (i) of 1549, no direction concerning kneel- ing, 41. (2) of 1552, new light on, 2 ; referred to, 29 ; Guest's letter, 39 ; kneeling difficulty, 41 ; its composition, 41 ; Black Rubric, 44 ; action of Privy Council, 44 ; changes in, from 1549, 46 ; regarded in protest of Convocation (1559). 83 ; bill to legalise, introduced {1559), 83 ; passage through Commons, 84 ; attacked by Feckenham, 89 ; perhaps used at Court, 96 ; attacked by Scot, loi ; its shape when passed, 103, 114 ; presumed to be re- stored, 120 ; proclaimed by Grindal, 123 ; details of change 1559 and 1552, 128, 258 ; rubric of chancels, 174. (3) of 1559, obscurity of its revision, i ; modern account of, 3 ; Strype's account, 8 ; Burnet's reference, II ; Heylyn, 11 ; Fuller, Laud, and Camden, 11 ; proposal of the " Device," 25 ; probabilities as to a consultation, 27 ; such re- \ision unknown to contemporary ^vriters, 30 ; relation of Guest's letter (cf. Guest) ; materials for history, 54 ; probable discussion in February, 76 ; m3'ster)' of proceedings, 'jj ; ready to lay before Parliament, 80 ; dropped, 81 ; passed by Commons, 84 ; defeated in the Lords, 85 ; an- nexed to Supremacy Bill and Inde, 'X 285 defeated, 86 ; new bill, loi ; passed by narrow majority, 103 ; printed copies, 115, 126, 128 ; in use, 125 ; purchase of, 126 ; scarcity of copies, 127 ; refused at Winchester, 128 ; details of change, 129, 258 ; Black Rubric, dropped, 128 ; rubric of chan- cels, 174 Primers, order concerning (1552), 191 Printing of the Prayer- Book, 126 Privy Council, and Guest's letter, 32; book of 1552, 42, 44; probably change the Ornaments Rubric, 131, 141 ; meets, 63 ; appointed Commissioners, 124 Privy Council Acts, direct Parlia- mentary Committee, 21 ; con- cerning illicit preaching, 64 ; ask for coronation robes, 66 ; direct changes at St. Paul's, 124 ; Acts of, lost (1559-1562), 131- 134 Processionals, order concerning (1552). 19X ; inquired after by Grindal, 192 Processions abolished, 46 ; the abolition defended, 218 Proclamation : (i) at accession, 55 ; (2) concerning preaching, etc., 63 ; (3) concerning "both kinds," 94 Prohibited degrees, table of, 173 Proviso to Act, 39 ; passed, 104 ; terms of, 105 ; is reactionary, 106 ; provides for other order, 131 Psalms, use of, 164 Pulpits to be repaired, 267 Puritanism, feared, 25 ; its spread, 179. See Convocation of 1563 Quadra, Spanish Ambassador, de- scribes vestments, 150. See Spanish Ambassador Reaction against Prayer-Book sets in, 106, 116 ; culminates in Ornaments Rubric, 129 ; its pos- sible author, 134 Reading, St. Laurence's church- wardens' accounts, 186 Reading, St. Mary's churchwar- dens' accounts, 126 Reception with the hands, 47 ; de- fended, 223 Records Office, 7 Reform party write a defence, 118 Registers to be kept in parishes, 276 Religion, dissension, 22 ; changes denounced by Feckenham, 49 ; conference as to change, 59 ; vagaries, 63 ; Feckenham de- scribesits condition, 91 ; asserted dissension among the Reformers, 118 ; strife and dispute concern- ing rood-lofts, 186 Rich, Lord, and anti-papal pre- cedents, 204 Ridley, Bishop, and rubric on kneeling, 42 Rochet prescribed (1552), 129 ; all converted into, 170 Rood plucked down, 174, 184 Rood cloths destroyed, 143 Rood images, sold (1548), 113; destroyed by visitors, 143, 14:;, 174, 184 ; Queen desires reten- tion, 156 Rood-loft, at Grantham, 147 ; order of commissioners concern- ing, 172, 185, 273 ; destruc- tion, 175, 184 ; use of wood, 185 ; rebuilding, 187 Sacramental bread, manner of, 266 Sacramental doctrine, remon- strance of Convocation, 82 ; re- ferences in Feckenham's speech, 90 ; at the Westminster Dis- putation, 98 ; debated in the Lords, loi ; discussed between the Queen and the Spanish Ambassador, 118 Sacring bell, not in 1552 use, 134 ; survives, 149 ; destroyed, 193 2 86 Klizabethan Prayer-Book St. Paul's, change of service, 124 ; archdeacons' returns, 157 Sampson, returns to England, 57 ; possible author of a letter ascribed to Grindal, 135; writes to Peter Martyr concerning vestments, 153 Sandys, Dr. (afterwards Bishop), letter describing events at the Queen's accession, 56 ; returns to England, 57 ; on private baptism (1563), ^^ \ writes to Parker about the Prayer-Book and Proviso, 103 ; his letter de- scribed, 105 ; its meaning dis- cussed, 106 ; its real force, no ; it proves a reaction, 116; the Protestants' Defence, 118, 119; sermon before the Lord Mayor, 125 ; on vestment controversy, 155 ; sermon on the changes, 185 Scory, Dr., and the Westminster Disputation, 119 Scot, Bishop, antecedents, 88 ; opposes the shortened Suprem- acy Bill, 87 ; opposes the Uni- formity Bill, loi ; text of the speech, 236 Screen, direction concerning, 1S7 Second year of King Edward, re- ferred to in the Proviso, 107 ; is it 1548 or 1549? in; objec- tions reviewed, in; assumption of its restoration, 122, 135 Sepulchres, Easter, survive, 149 ; destroyed, 193 Service, varieties in, described, 164 Service-books, order concerning {1552)- 191 ; destroyed, 143, 191 ; inquired after, 192 Shrewsbury, Earl of, opposes the Prayer-Book, 85 Shrines to be destroyed, 140, 174, 262 Smarden churchwardens' ac- counts, 127 Smith, Sir T, , antecedents, 74 ; proposed as reviser, 4, 13, 15 ; not author of the "Device," 17 ; meeting perhaps at his house, 26, 27, 28 Smithfield, Bartholomew Fair, 1559, and the burning of church goods, 143 SoUer, meaning of the w^ord, 187 Spanish Ambassador {see de Feria and Quadra) ; value of the dis- patches, 54 ; describes return of the exiles, 57 ; Christmas Mass, 62 ; passage of Uniformity Bill, 102; the Praj'er-Book, 117; conference with the Queen, 117 ; the visitation, 143 ; vestments at Coiurt chapel, 150 Square caps, use of, prescribed, 165 Stanford churchvi-ardens' accounts, 127 State Paper Office, now merged in Public Records Office, 7 State Papers (see Foreign Calen- dar, ' ' De^^ce," etc. ), character, 20 ; proclamation concerning service, 55 ; agenda of Privy Council, 36 ; supply of Prayer- Books, 127 ; disturbances at mid- summer, 127 ; the Ecclesiastical Commission, 172 ; rood-lofts, 186 Steeple to be preserved, 275 Steps of chancel to be left, 274 Stole, said to be rejected, 158 ; destroyed, 193 Stourton, Lord, opposes the 1552 Prayer-Book, 45 Stow on the changes in service, 31 Strasburg, exiles at, 57 Strype, Annals of the Reforma- tion, 7 ; first uses Guest's letter, 8; concerning the Prayer-Book, 33 ; reference to Grindal and revision, jj ; reference to Augs- burg Confession, 79 ; describes Sandys' letter, 109 ; compila- tion of the Injunctions, 139 ; Parker's reference to a confer- I7idi ex 287 ence of the visitors, 139 ; con- troversy on vestments, 162 ; position of celebrant, 180 Supremacy Act, first draft, 80 ; great debates, 80 ; passes in the Commons, 81 ; annexed to the Prayer-Book in the Lords, 85 ; modifications, 91 ; remitted to Commons, 91 ; passed, 93 ; a new Bill framed, 100 ; passed, 100 ; change as to Supreme Head, 100 ; commission under, 124 Supreme Head, the phrase aban- doned, 100 ; the word Governor substituted, 100 Surplice, proposed abolition (1563)' 161 ; use of, 158, 164 Table of Commandments to be set up, 275 Table of kindred and affinity, 173 Tables = pictures in relief, de- stroyed, 140 Tables in the church, injunction concerning, 122, 137, 265 ; position of, 164, 171 ; set up, 175 ; design of, 177 ; covering, 177, 272 ; Advertisement, 272 Tallmgton service-books destroyed, 192 Tavistock churchwardens' ac- counts, 127 Taylor, John , churchwarden at Grantham, 148 Thame churchwardens' accounts, 127 Tippet used, 158 ; of sarcenet, 272 Trindals, or wax roll candles, destroyed, 140 Uniformity Act: (i) 1552, form of quoting, 112 ; throws light on the Proviso of 1559, 113- (2) 1559, prescribes certain changes, 29; first draft, 80 ; new bill, loi ; passage, 101 ; vot- ing, 102 ; opposed by bishops, 102 ; describes the book, 103 ; quotation of previous Act, 113 ; receives assent, 120 ; re- lation to printing of the Prayer- Book, 126 ; history of the Pro- viso, 39 Unleavened bread, use of, 49 Varieties in service, 164 Veils, survive, 149 ; destroyed, 193 Venetian Ambassador, value of his dispatches, 54 ; on liturgical change, 61, 63 ; describes the proclamation, 63 ; on defeat of the Prayer-Book, 85; protracted session of Parliament, 92 ; Easter Communion at Court, 96 ; iconoclasm, 123 ; progress of change, 123 ; St. Paul's Cathedral, 124 ; the cloistered clergy, 125 Vestments : of 1549, 46 ; of 1552, 134, 218 ; destroyed {see Chas- uble, Cope, etc.), 143; often survived, 149 ; this does not necessarily imply use, 169 ; re- vived by the Queen, 150 ; dis- may in consequence, 153 ; proposed abolition, 157 ; Advertisement of, 271 Visitation : (i) of 1547-48, de- scribed, 107 ; its action, 139. (2) of archdeacons, 138, 147, 157, 172, 176. (3) of bishops, 138, 172, 176, 180. (4) of 1559, ordered, 142 ; duties of, 142 ; duration, 143 ; dis- tinguished from commission of 1559, 142 ; destructive work, 144 Waad, Armigail, writes "Dis- tresses of the Commonwealth," 23 Walcott, JM. E. C, , quoted, 74 Waste ground in England, 212 Wedding at Court, 150 Westminster Disputation, 35 ; arranged, 97 ; propositions 288 Klizabethan Prayer-Book debated, 97 ; members of, 119 abrupt termination, 98 ; object to defend the Prayer-Book, 97 referred to, 119 Whitehead, Dr. , antecedents, 69 proposed as reviser, 4, 13, 15, 67, 200 ; preaches, 27 ; sym- pathies, 37 ; life, 69 ; preaches in Lent, 76 ; on Westminster Disputation, 119 Whittingham writes Trovhles of Frankfort, 58 Windows, direction concerning, 174 Windsor, Lord, opposes the 1552 Prayer-Book, 45 Wing churchwardens' accounts, 175. 185 Worcester, St. Michael's church- wardens' accounts, 179 Yatton churchwardens' accounts, 179, 185, 190 Yelverton MSS., 16 Zurich Letters, first used by Bur- net, II ; published by Parker Society, 54 ; give details on these points ; restoration of Edward's second book, 30 ; relation of Peter Martyr to the Reform party, 52 ; events at ac- cession, 56 ; return of Exiles, 58, 75 ; religious situation, 66 ; Grindal's movements, 68 ; death of WTiitehead, 69 ; Cox at Worms, 72 ; Court preachers, 92 ; Westminster Disputation, 99; Jewel's return, 100; the peace with France, 100 ; final stages of the Supremacy and Uniformity Bills, 106 ; the Pro- testaats' Defence, 120 ; the in- troduction of the Prayer-Book, 121 ; the opposition of the bishops, 124 ; restoration of ornaments, 135-136 ; vestment conference, 155 ; cross and crucifix, 189, 190 THE END Printed by R. & R. Claru', Limited, Edinliir^h A Catalogue of Theological Works published by Macmillan &' Co., Ltd. St. Martin's Street London, W.C. CONTENTS The Bible— History of the Bible Biblical History The Old Testament The New Testament History of the Christian Church The Church of England Devotional Books .... The Fathers . . . . Hymnology . . . . Religious Teaching Sermons, Lectures, Addresses, and Theological Essays 3 3 4 7 13 14 i8 19 20 THEOLOGICAL CATALOGUE ^be Bible HISTORY OF THE BIBLE THE BIBLE IN THE CHURCH. By Right Rev, Bishop West- COTT. loth Edition. Pott 8vo. 4s. 6d. BIBLICAL HISTORY THE HOLY BIBLE. (Eversley Edition.) Arranged in Paragraphs, with an Introduction. By J. W. Mackail, M.A. 8 vols. Globe 8vo. 5s. each. Vol. I. Genesis — Numbers. II. Deuteronomy — 2 Samuel. III. I Kings — Esther. IV. Job — Song of Solomon. V. Isaiah — Lamentations. VI. Ezekiel — Malachi. VII. Matthew — ^John. VIII. Acts — Revelation. THE MODERN READER'S BIBLE. 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New Edition. Crown Svo. 3s. 6d. THE CANON OF THE OLD TESTAMENT. An Essay on the Growth and Formation of the Hebrew Canon of Scripture. By The Right Rev. H. E. Ryle, Bishop of Exeter. 2nd Ed. Cr. Svo. 6s. This edition has been carefully revised throughout, but only two sub- stantial changes have been found necessary. An Appendix has been added ■ to Chapter IV., dealing with the subject of the Samaritan version of the Pentateuch ; and Excursus C (dealing with the Hebrew Scriptures) has been completely re-written on the strength of valuable material kindly supplied to the author by Dr. Ginsburg. EXPOSITOR. — " Scholars are indebted to Professor Ryle for having given them for the first time a coniplete and trustworthy history of the Old Testament Canon." EXPOSITORY TIMES.— "tilt rightly claims that his book possesses that most English of virtues — it may be read throughout. . . . An extensive and minute research lies concealed under a most fresh and flexible English style." THE MYTHS OF ISRAEL. THE ANCIENT BOOK OF GENESIS. WITH ANALYSIS AND EXPLANATION OF ITS COM- POSITION. By Amos Kidder Fiske, Author of " The Jewish Scriptures," etc. Crown Svo. 65. THE EARLY NARRATIVES OF GENESIS. By The Right Rev. H. E. RylE; Bishop of Exeter. Cr. Svo. 3s. net. B 6 MACMILLAN AND CO.'S The Old Testament — continued. PHILO AND HOLY SCRIPTURE, OR THE QUOTATIONS OF PHILO FROM THE BOOKS OF THE OLD TESTAMENT. With Intiod. and Notes by Bishop H. E. Ryle. Cr. 8vo. ios.net. In the present work the attempt has been made to collect, arrange in order, and for the first time print in full all the actual quotations from the books of the Old Testament to be found in Philo's writings, and a few of his paraphrases. For the purpose of giving general assistance to students Dr. Ryle has added footnotes, dealing principally with the text of Philo's quotations compared with that of the Septuagint ; and in the introduction he has endeavoured to explain Philo's attitude towards Holy Scripture, and the character of the variations of his text from that of the Septuagint. TIMES. — " This book will be found by students to be a very useful supplement and companion to the learned Dr. Drummond's important work, Phiio Judtsus." The Pentateuch — AN HISTORICO-CRITICAL INQUIRY INTO THE ORIGIN AND COMPOSITION OF THE HEXATEUCH (PENTA- TEUCH AND BOOK OF JOSHUA). By Prof. A. Kuenen. Translated by Philip H. Wicksteed, M.A. 8vo. 14s. The Psalms — THE PSALMS CHRONOLOGICALLY ARRANGED. An Amended Version, with Historical Introductions and Explanatory Notes. By Four Friends. New Edition. Crown 8vo. 5s. net. SPECTATOR. — "One of the most instructive and valuable books that has been published for many years. 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THE NEW TESTAMENT IN THE ORIGINAL GREEK. The Text revised by Bishop Westcott, D.D., and Prof. F. J. A. HORT, D.D. 2 vols. Crown 8vo. los. 6d. each. — Vol. I. Text ; II. Introduction and Appendix. Library Edition. 8vo. ios.net, {Text in Macmillan Gi'eek Type. School Edition. i2mo, cloth, 4s. 6d. ; roan, 5s. 6d. ; morocco, 6s. 6d. ; India Paper Edition, limp calf, 7s. 6d. net. GREEK-ENGLISH LEXICON TO THE NEW TESTAMENT. By W. J. HiCKiE, M.A. Pott 8vo. 3s. ACADEMY. — *'We can cordially recommend this as a very handy little volume compiled on sound principles." GRAMMAR OF NEW TESTAMENT GREEK. By Prof. F. Blass, University of Halle. Auth. English Trans. 8vo. 14s. net. TIMES. — "Will probably become the standard book of reference for those students who enter upon minute grammatical study of the language of the New Testament." THE GOSPELS- PHILOLOGY OF THE GOSPELS. By Prof. F. Blass. Crown 8vo. 4S. 6d. net. GUARDIAN. — "On the whole, Professor Blass's new book seems to us an im- portant contribution to criticism. ... It will stimulate inquiry, and will open up fresh lines of thought to any serious student." THE SYRO-LATIN TEXT OF THE GOSPELS. By the Rev. Frederic Henry Chase, D.D. 8vo. 7s. 6d. net. The sequel of an essay by Dr. Chase on the old Syriac element in the text of Codex Bezae. TIMES. — " An important and scholarly contribution to New Testament criticism." THE COMMON TRADITION OF THE SYNOPTIC GOSPELS, in the Text of the Revised Version. By Rev. E. A. Abbott and W. G. RusHBROOKE. Crown 8vo. 3s. 6d. SYNOPTICON : An Exposition of the Common Matter of the Synop- tic Gospels. By W. G. Rusherooke. Printed in Colours. 4to. 35s. net. Indispensable to a Theological Student. A SYNOPSIS OF THE GOSPELS IN GREEK AFTER THE WESTCOTT AND HORT TEXT. By Rev. Arthur Wright, M.A. Demy 410. 6s. net. " Every such effort calls attention to facts which must not be overlooked, but yet to the scholar they are but as dust in the balance when weighed against such solid con- tributions as Rushbrooke's Symtfiticoii or Wright's Synopsis, which provide instruments for investigation apart from theories." — Prof. A. Robinson at Church Congress, Bradford, 1898. THE COMPOSITION OF THE FOUR GOSPELS. By Rev. Arthur Wright, Crown 8vo. 55. CAMBRIDGE REVIEW.— ''T\x wonderful force and freshness which we find on every page of the book. There is no sign of hastiness. All seems to be the outcome of years of reverent thought, now brought to light in the clearest, most telling way. . . . The book will hardly go unchallenged by the different schools of thought, but all will agree in gratitude at least for its vigour and reality. " INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS. By Right Rev. Bishop Westcott. 8th Ed. Cr. 8vo. los. 6d. FOUR LECTURES ON THE EARLY HISTORY OF THE GOSPELS. By the Rev. J. H. WiLKiNSO.v, .M.A., Rector of Stock Gaylard, Dorset. Crown Svo. 3s. net. THEOLOGICAL CATALOGUE 9 The Gospels — continued. THE LEADING IDEAS OF THE GOSPELS. By W. Alex- ander, D.D. Oxon., LL.D. Dublin, D.C.L. Oxon., Archbishop of Armagh, and Lord Primate of All Ireland. New Edition, Revised and Enlarged. Crown 8vo. 6s. BRITISH lF£EICLy.—" ReaWy a new book. It sets before the reader with delicacy of thought and felicity of language the distinguishing characteristics of the several gospels. It is delightful reading. . . . Religious literature does not often furnish a book which may so confidently be recommended." TWO LECTURES ON THE GOSPELS. By F. Crawford BuEKiTT, M.A. Crown Svo. 2s. 6d. net. Gospel of St. Matthew — THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text as Revised by Bishop Westcott and Dr. Hort. With Intro- duction and Notes by Rev. A. Sloman, M.A. Fcap. Svo. 2s. 6d. MANCHESTER GUARDIAN.—" It is sound and helpful, and the brief introduc- tion on Hellenistic Greek is particularly good." Gospel of St. Mark — THE GREEK TEXT. With Introduction, Notes, and Indices. By Rev. H. B. Swete, D.D., Regius Professor of Divinity in the University of Cambridge. Svo. 1 5s. TIMES. — "A learned and scholarly performance, up to date with the most recent advances in New Testament criticism." THE EARLIEST GOSPEL. A Historico-Critical Commentary on the Gospel according to St. Mark, with Text, Translation, and In- troduction. By Allan Menzies, Professor of Divinity and Biblical Criticism, St. Mary's College, St. Andrews. Svo. 8s. 6d. net. SCHOOL READINGS IN THE GREEK TESTAMENT. Being the Outlines of the Life of our Lord as given by St. Mark, with additions from the Text of the other Evangelists. Edited, with Notes and Vocabulary, by Rev. A. Calvert, M.A. Fcap. Svo. 2s. 6d. Gospel of St. Luke — THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text as Revised by Bishop Westcott and Dr. Hort. With Introduction and Notes by Rev. J. Bond, M.A. Fcap. Svo. 2s. 6d. GLASGOtV HERALD. — "The notes are short and crisp — suggestive rather than exhaustive." THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course of Lectures on the Gospel of St. Luke. By F. D. Maurice. Crown Svo. 3s. 6d. THE GOSPEL ACCORDING TO ST. LUKE IN GREEK, AFTER THE WESTCOTT AND HORT TEXT. Edited, with Parallels, Illustrations, Various Readings, and Notes, by the Rev. Arthur Wright, M.A. Demy 4to. 7s. 6d. net. ST. LUKE THE PROPHET. By Edward Carus Selwyx, D.D. Gospel of St. John— [Crown Svo. 8s. 6d. net. THE CENTRAL TEACHING OF CHRIST. Being a Study and Exposition of St. John, Chapters XIII. to XVII. By Rev. Canon Bernard, M.A. Crown Svo. 7s. 6d. ro MACMILLAN AND CO.'S Gospel of St. John — continued. EXPOSITOR Y TIMES, — " Quite recently we have had an exposition by him whom many call the greatest expositor living. 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Being the Greek Text as Revised by Bishop Westcott and Dr. Hort. With Explanatory Notes by T. E. Page, M.A. Fcap. 8vo. 3s. 6d. ACTS OF THE APOSTLES. The Authorised Version, with Intro- duction and Notes, by T. E. Page, M.A., and Rev. A. S. Walpole, M.A. Fcap. 8vo. 2s. 6d. BRITISH WEEKL Y.—" Mr. Page's Notes on the Greek Text of the Acts are very well known, and are decidedly scholarly and individual. . . . Mr. Page has written an introduction which is brief, scholarly, and suggestive. THE CHURCH OF THE FIRST DAYS. The Church of Jerusalem. The Church of the Gentiles. The Church OF THE World. Lectures on the Acts of the Apostles. By Very Rev. C. J. Vaughan. Crown 8vo. IDs. 6d. THE EPISTLES of St. Paul— ST. PAUL'S EPISTLE TO THE ROMANS. The Greek Text, with English Notes. By Very Rev. C. J. Vaughan. 7th Edition. Crown Svo. 7s. 6d. ST. PAUL'S EPISTLE TO THE ROMANS. A New Transla- tion by Rev. W. G. Rutherford. Svo. 3s. 6d. net. PILOT. — " Small as the volume is, it has very much to say, not only to professed students of the New Testament, but also to the ordinary reader of the Bible. . . . The layman who buys the book will be grateful to one who helps bim to realise that this per- plexing Epistle ' was once a plain letter concerned with a theme which plain men might understand.' " PROLEGOMENA TO ST. PAUL'S EPISTLES TO THE ROMANS AND THE EPHESIANS. By Rev. F. J. A. Hort. Crown Svo. 6s. Dr. Marcus Dods in the Bookman. — "Anything from the pen of Dr. Hort is sure to be informative and suggestive, and the present publication bears his mark. . . . There is an air of originaHty about the whole discussion ; the difficulties are candidly faced, and the explanations offered appeal to our sense of what is reasonable." THEOLOGICAL CATALOGUE ii The Epistles of St. Paul — continued. TIMES. — " Will be welcomed by all theologians as ' an invaluable contribution to the study of those Epistles' as the editor of the volume justly calls it." DAILY CH RONICLE. — "The lectures are an important contribution to the study of the famous Epistles of which they treat," THE EPISTLE TO THE GALATIANS. An Essay on its Destination and Date. By E. H. AsKWiTi-i, M.A. Crown 8vo. 3s. 6d. net. ST. PAUL'S EPISTLE TO THE GALATIANS. A Revised Text, with Introduction, Notes, and Dissertations. By Bishop LiGHTFOOT. loth Edition. 8vo. 12s. ST. PAUL'S EPISTLE TO THE EPHESIANS. Greek Text, with Introduction and Notes. By Canon J. Armitage Robinson. 8vo. [/« the Press. ST. PAUL'S EPISTLE TO THE PHILIPPIANS. A Revised Text, with Introduction, Notes, and Dissertations. By Bishop LiGHTFOOT. gth Edition. 8vo. 12s. ST. PAUL'S EPISTLE TO THE PHILIPPIANS. With transla- tion. Paraphrase, and Notes for English Readers. By Very Rev. C. J. Vaughan. Crown 8vo. 5s. ST. PAUL'S EPISTLES TO THE COLOSSIANS AND TO PHILEMON. A Revised Text, with Introductions, etc. By Bishop LiGHTFOOT. 9th Edition. 8vo. 12s. THE EPISTLE TO THE COLOSSIANS. Analysis and Ex- amination Notes. By Rev. G. W. Garrod. Crown 8vo. 3s. net. THE FIRST EPISTLE TO THE THESSALONIANS. With Analysis and Notes by the Rev. G. W. Garrod, B.A. Crown 8vo. 2s. 6d. net. THE SECOND EPISTLE TO THE THESSALONIANS. With Analysis and Notes by Rev. G. W. Garrod. Cr. 8vo. 2s. 6d. net. THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE COLOSSIANS, AND PHILEMON. With Introductions and Notes. By Rev. J. Ll. Davies. 2nd Edition. 8vo. 7s. 6d. THE EPISTLES OF ST. PAUL. For English Readers. Part I. con- taining the First Epistle to the Thessalonians. By Very Rev. C. J. Vaughan. 2nd Edition. 8vo. Sewed, is. 6d. NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED COMMENTARIES. By the late J. B. Lightfoot, D.D., D.C. L. , LL.D., Lord Bishop of Durham. 8vo. 12s. THE LETTERS OF ST. PAUL TO SEVEN CHURCHES AND THREE FRIENDS. Translated by Arthur S. Way, M.A. Crown 8vo. 5s, net. The Epistles of St. Peter— THE FIRST EPISTLE OF ST. PETER, I. i to II. 17. The Greek Text, with Introductory Lecture, Commentary, and additional Notes. BythelateF. J. A. Hort, D.D.,D.C.L.,LL.D. 8vo. 6s. THE FIRST EPISTLE OF ST. PETER (Greek Text). By J. Howard B. Masterman, Principal of the Midland Clergy College, Edgbaston, Birmingham. Crown 8vo. 3s. 6d. net. 12 MACMILLAN AND CO.'S The Epistle of St. James — THE EPISTLE OF ST. JAMES. The Greek Text, with Intro- duction and Notes. By Rev. Joseph B. Mayor, M.A. 2nd Edition. 8vo. 14s. net. EXPOSITORY T/Ar£S,—"rhc most complete edition of St. James in the English language, and the most serviceable for the student of Greek." BOOKMAN. — " Professor Mayor's volume in every part of it gives proof that no time or labour has been grudged in mastering this mass of literature, and that in appraising it he has exercised the sound judgment of a thoroughly trained scholar and critic . . . The notes are uniformly characterised by thorough scholarship and unfailing sense. The notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to welcome a book which does credit to English learning, and which will take, and keep, a foremost place in Biblical literature." SCOTSMAN. — " It is a work which sums up many others, and to any one who wishes to make a thorough study of the Epistle of St. James, it will prove indispensable." EXPOSITOR {Dr. Marcus Dods). — " WiillongremainthecommentaryonSt. James, a storehouse to which all subsequent students of the epistle must be indebted." The Epistles of St. John— THE EPISTLES OF ST. JOHN. By F. D. Maurice. Crown Svo. 3s. 6d. THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. By Right Rev. Bishop Westcott. 3rd Edition. Svo. 12s. 6d. GUARDIAN. — '* It contains a new or rather revised text, with careful critical remarks and helps ; very copious footnotes on the text ; and after each of the chapters, longer and more elaborate notes in treatment of leading or difficult questions, whether in respect of reading or theology. . . . Dr. Westcott has accumulated round them so much matter that, if not new, was forgotten, or generally unobserved, and has thrown so much light upon their language, theology, and characteristics. . . . The notes, critical, illustrative, and exegetical, which are given beneath the text, are extraordinarily full and careful. , . . They exhibit the same minute analysis of every phrase and word, the same scrupulous weighing of every inflection and variation that characterised Dr. Westcott's commentary on the Gospel. . . . There is scarcely a syllable throughout the Epistles which is dismissed without having undergone the most anxious interrogation." SATURDAY REVIEW. — "The more we examine this precious volume the more its exceeding richness in spiritual as well as in literary material grows upon the mind." The Epistle to the Hebrews — THE EPISTLE TO THE HEBREWS IN GREEK AND ENGLISH. With Notes. By Rev. F. Rendall. Cr. Svo. 6s. THE EPISTLE TO THE HEBREWS. English Text, with Com- mentary, By the same. Crown Svo. 7s. 6d. THE EPISTLE TO THE HEBREWS. With Notes. By Very Rev. C. J. Vaughan. Crown Svo. 7s. 6d. TIMES. — " The name and reputation of the Dean of Llandaff are a better recom- mendation than we can give of the Epistle to tlu Hebreivs^ the Greek text, with notes ; an edition which represents the results of more than thirty years' experience in the training of students for ordination." THE EPISTLE TO THE HEBREWS. The Greek Text, with Notes and Essays. By Right Rev. Bishop Westcott. Svo. 14s. GUARDIAN. — " In form this is a companion volume to that upon the Epistles of St. John. The type is excellent, the printing careful, the index thorough ; and the volume contains a full mtroduction, followed by the Greek text, with a running commentary, and a number of additional notes on verbal and doctrinal points which needed fuller discus- sion. . . . His conception of inspiration is further illustrated by the treatment of the Old Testament in the Epistle, and the additional notes that bear on this point deserve very careful study. The spirit in which the student should approach the perplexing questions of Old Testament criticism could not be better described than it is in the last essay," THEOLOGICAL CATALOGUE 13 The Book of Eevelations — THE APOCALYPSE. A Study. By the late Archbishop Ben- son. 8vo. 8s. 6d. net. LECTURES ON THE APOCALYPSE. By Rev. Prof. W. MiLLlGAN. Crown 8vo. 5s. DISCUSSIONS ON THE APOCALYPSE. By the same. Cr. 8vo. 5s. 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TIMES. — " In these sermons we see how a singularly gifted and cultivated mind was able to communicate its thoughts on the highest subjects to those with whom it might be supposed to have little in common. . . . His village sermons are not the by-work of one whose interests were elsewhere in higher matters. They are the outcome of his deepest interests and of the life of his choice. . . . These sermons are worth perusal, if only to show what preaching, even to the humble and unlearned hearers, may be made in really competent hands." CATHEDRAL AND UNIVERSITY SERMONS. Crown Svo. 6s. PASCAL AND OTHER SERMONS. Crown Svo. 6s. TIMES. — ' ' They are all eminently characteristic of one of the most saintly of modem divines, and one of the most scholarly of modem men of letters." THEOLOGICAL CATALOGUE 25 SPECTATOR. — "Dean Church's seem to us the finest sermons published since Newman's, even Dr. Liddon's rich and eloquent discourses not excepted, — and they breathe more of the spirit of perfect peace than even Newman's. They cannot be called High Church or Broad Church, much less Low Church sermons ; they are simply the sermons of a good scholar, a great thinker, and a firm and serene Christian." CLERGYMAN'S SELF-EXAMINATION CONCERNING THE APOSTLES' CREED. Extra fcap. 8vo. is. 6d. A CONFESSION OF FAITH. By an Unorthodox Believer. Fcap. 8vo. 3s. 6d. GRAPHIC. — *'The book not only abounds with sf)iritual charm and metaphysical insight, but it is an excellent specimen of good hard thinking and close reasoning, in which the reader will find plenty of capital exercise for the intellectual muscles." Congreve (Rev. John).— HIGH HOPES AND PLEADINGS FOR A REASONABLE FAITH, NOBLER THOUGHTS, LARGER CHARITY. Crown 8vo. 5s. Cooke (Josiah P.) — THE CREDENTIALS OF SCIENCE, THE WARRANT OF FAITH. Svo. 8s. 6d. net. Curteis (Rev. G. H.)— THE SCIENTIFIC OBSTACLES TO CHRISTIAN BELIEF. The Boyle Lectures, 1884. Cr. Svo. 6s. Davidson (R. T., Bishop of Winchester)— A CHARGE DE- LIVERED TO THE CLERGY OF THE DIOCESE OF ROCHESTER, October 29, 30, 31, 1894. Svo. Sewed. 2s.net. A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF WINCHESTER, Sept. 28, 30, Oct. 2, 3, 4, and 5, 1899. Svo. Sewed. 2s. 6d. net. Davies (Rev. J. Llewelyn) — THE GOSPEL AND MODERN LIFE. 2nd Edition, to which is added Morality according to the Sacrament of the Lord's Supper. Extra fcap. Svo. 6s. SOCIAL QUESTIONS FROM THE POINT OF VIEW OF CHRISTIAN THEOLOGY. 2nd Edition. Crown Svo. 6s. WARNINGS AGAINST SUPERSTITION. Extra fcap. Svo. 2s. 6d. THE CHRISTIAN CALLING. Extra fcap. Svo. 6s. BAPTISM, CONFIRMATION, AND THE LORD'S SUPPER, as interpreted by their Outward Signs. Three Addresses. New Edition. Pott Svo. is. ORDER AND GROWTH AS INVOLVED IN THE SPIRITUAL CONSTITUTION OF HUMAN SOCIETY. Crown Svo. 3s. 6d. 26 MACMILLAN AND CO.'S Davies (Rev. J. Llewelyn) — continued. GLASGOW HERALD. — "This is a wise and suggestive book, touching upon man^ of the more interesting questions of the present day. ... A book as full of hope as it is of ability." MANCHESTER GUARDIAN.-" He says what he means, but never more than he means ; and hence his words carry weight with many to whom the ordinary sermon would appeal in vain. . . . The whole book is well worth study." ABERDEEN DAILY FREE PRESS.— " An able discussion of the true basis and aim of social progress." SCOTSMAN.—" Thoughtful and suggestive." SPIRITUAL APPREHENSION: Sermons and Papers. Crown 8vo. 6s. Davies (W.) — THE PILGRIM OF THE INFINITE. A Discourse addressed to Advanced Religious Thinkers on Christian Lines. By Wm. Davies. Fcap. 8vo. 3s. 6d. CHRISTIAN JVORLD. — " We hail this work as one which in an age of much mental unrest sounds a note of faith which appeals confidently to the highest intellect, inasmuch as it springs out of the clearest intuitions of the human spirit. ' EUerton (Rev. John).— THE HOLIEST MANHOOD, AND ITS LESSONS FOR BUSY LIVES. Crown 8vo. 6s. English Theological Library. Edited by Rev. Frederic Relton. With General Introduction by the late Lord Bishop of London. A Series of Texts Annotated for the Use of Students, Candidates for Ordination, etc. 8vo. I. HOOKER'S ECCLESIASTICAL POLITY, Book V., Edited by Rev. Ronald E. Bayne. [Ready Shortly. XL LAW'S SERIOUS CALL, Edited by Rev. Canon J. H. Overton. 8s. 6d. net. DAILY NEWS. — "A well-executed reprint. . . . Canon Overton's notes are not numerous, and are as a rule very interesting and useful." CAMBRIDGE REVIEW.— " K welcome reprint. ... All that it should be in paper and appearance, and the reputation of the editor is a guarantee for the accuracy and fairness of the notes." III. WILSON'S MAXIMS, Edited by Rev. F. Relton. 5s. 6d. net. GUARDIAN. — "Many readers will feel grateful to Mr. Relton for this edition of Bishop Wilson's 'Maxims.' . . . Mr. Relton's edition will be found well worth posses- sing : it is pleasant to the eye, and bears legible marks of industry and study." EXPOSITOR Y TIMES.—*' In an introduction of some twenty pages, he tells us all we need to know of Bishop Wilson and of his maxims. Then he gives us the maxims themselves in most perfect form, and schools himself to add at the bottom of the page such notes as are absolutely necessary to their understanding, and nothing more." IV. THE WORKS OF BISHOP BUTLER. Vol, I. Sermons, Charges, Fragments, and Correspondence. Vol. II. The Analogy of Religion, and two brief dissertations : I. Of Personal Identity. IL Of the Nature of Virtue. Edited by J. H. Bernard, D.D. 7s. 6d. net each. THE PILOT. — " One could hardly desire a better working edition than this which Dr. Bernard has given us. . . . Sure to become the standard edition for students" THE SPECTATOR.— " Au excellent piece of work." THEOLOGICAL CATALOGUE 27 English Theological Library — continued. V. THE CONFERENCE BETWEEN WILLIAM LAUD AND JIR. FISHER, THE JESUIT. Edited by Rev. C. H. Simp- KINSON, M.A. Author of The Life of Archbishop Laud. [8s. 6d. net. \pther vohimes are in preparation. ^ EVIL AND EVOLUTION. An attempt to turn the Light of Modern Science on to the Ancient Mystery of Evil. By the author of The Social Horizon. Crown Svo. 3s. 6d. net. EXPOSITOR Y TIMES. — " The book is well worth the interest it is almost certain to excite." CHURCH TIMES. — "There can be no question about the courage or the keen logic and the lucid style of this fascinating treatment of a problem which is of pathetic interest to all of us. . . . It deserves to be studied by all, and no one who reads it can fail to be struck by it." FAITH AND CONDUCT : An Essay on VeriHable Religion. Crown Svo. 7s. 6d. Farrar (Very Rev. F. W., Dean of Canterbury) — THE HISTORY OF INTERPRETATION. Being the Bampton Lectures, 1885. Svo. i6s. Collected Edition of the Sermons, etc. Or. Svo. 3s. 6d. each. SEEKERS AFTER GOD. ETERNAL HOPE. Sermons Preached in Westminster Abbey. THE FALL OF MAN, and other Sermons. THE WITNESS OF HISTORY TO CHRIST. Hulsean Lectures. THE SILENCE AND VOICES OF GOD. IN THE DAYS OF THY YOUTH. Sermons on Practical Subjects. SAINTLY WORKERS. Five Lenten Lectures. EPHPHATHA : or. The AmeHoration of the World. MERCY AND JUDGMENT. A few words on Christian Eschatology. SERMONS AND ADDRESSES delivered in America. Fiske (John).— MAN'S DESTINY VIEWED IN THE LIGHT OF HIS ORIGIN. Crown Svo. 3s. 6d. Foxell (W. J.)— GOD'S GARDEN : Sunday Talks with Boys. With an Introduction by Dean Farrar. Globe Svo. 3s. 6d. SPEAKER. — "Deals with obvious problems of faith and conduct in a strain of vigorous simplicity, and with an evident knowledge of the needs, the moods, the diffi- culties of boy-life. It is the kind of book which instils lessons of courage, trust, patience, and forbearance ; and does so quite as much by example as by precept." IN A PLAIN PATH. Addresses to Boys. Globe Svo. 3s. 6d. SPEAKER. — "He handles with admirable vigour, and real discernment of a boy's difficulties, such high themes as the use of time, noble revenge, the true gentleman, the noblest victory, and progress through failure. There is nothing childish in the method ol treatment, and yet we feel sure that a man who spoke to a congregation of lads in this fashion would not talk over the head of the youngest, and yet find his way to the hearts of those who are just passing from the restraints of school to the responsibilities of life." Fraser (Bishop). — UNIVERSITY SERMONS. Edited by Rev. John W. Diggle. Crown Svo. 6s. 28 MACMILLAN AND CO.'S Furse (Archdeacon).— A NATIONAL CHURCH. 8vo. 6d. Goodspeed (G. S.)— ISRAEL'S MESSIANIC HOPE TO THE TIME OF JESUS : A Study in the Historical Development of the Foreshadowings of the Christ in the Old Testament and beyond. Crown Svo. 6s. Grane (W. L.)— THE WORD AND THE WAY: or, The Light of the Ages on the Path of To-Day. Crown Svo. 6s. HARD SAYINGS OF JESUS CHRIST. A Study in the Mind and Method of the Master. Second Edition. Crown Svo. 5s. Green (S. G.)— THE CHRISTIAN CREED AND THE CREEDS OF CHRISTENDOM. Seven Lectures delivered in 1898 at Regent's Park College. Crown Svo. 6s. Harcourt (Sir W. V.).— LAWLESSNESS in the NATIONAL CHURCH. Svo. Sewed, is. net. Hardwick (Archdeacon). — CHRIST AND OTHER MAS- TERS, 6th Edition. Crown Svo. los. 6d. Hare (Julius Charles)— THE MISSION OF THE COM- FORTER. New Edition. Edited by Dean Plumptre. Crown Svo. 7s. 6d. Harris (Rev. G. C.) — SERMONS. With a Memoir by Charlotte M. Yonge, and Portrait. Extra fcap. 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SCOTSMAN.— "T\ic^ great merit of Dr. Hort's lectures is that succinctly and yet fully, and in a clear and interesting and suggestive manner, they give us not only his own opinions, but whatever of worth has been advanced on the Subject," GLASGOW HERALD.— ^"^i\\ receive a respectful welcome at the hands of all biblical scholars. ... A model of exact and patient scholarship, controlled by robust English sagacity, and it is safe to say that it will take a high place in the literature of the subject." VILLAGE SERMONS. Crown Svo. 6s. Selected from the Sermons preached by Professor Hort to his village congregation at St. Ippolyt's, and including a series of Sermons dealing in a broad and suggestive way with the successive books of the Bible, from Genesis to Revelations. THEOLOGICAL CATALOGUE 29 Hort (F. J. A.) — continued. SERMONS ON THE BOOKS OF THE BIBLE (selected from Village Sermons). Crown 8vo. 3s. 6d. VILLAGE SERMONS IN OUTLINE. Crown 8vo. 6s. Contents : I. 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Dr. Hyde thus describes the object of his book : "This little book aims to point out the logical relations in which the doctrines of theology will stand to each other when the time shall come again for seeing Christian truth in the light of reason and Christian life as the embodiment of love." PRACTICAL IDEALISM. Globe Svo. 5s. net. niingworth (Rev. J. R.)— SERMONS PREACHED IN A COLLEGE CHAPEL. Crown Svo. Ss. UNIVERSITY AND CATHEDRAL SERMONS. Crown gvo. Ss. PERSONALITY, DIVINE AND HUMAN. Bampton Lectures, 1S94. Crown Svo. 6s. TIMES. — " Will take high rank among the rare theological masterpieces produced by that celebrated foundation." EXPOSITOR. — " It is difficult to convey an adequate impression of the freshness and strength of the whole argument. It is a book which no one can be satisfied with reading once ; it is to be studied." DIVINE IMMANENCE. An Essay on the Spiritual Significance of Matter. New Edition. Cr. Svo. 6s. CHURCH QUARTERLY REVIEW.—" l^ very valuable book. . . . Divine Immanence is likely to prove of great service to Christian truth. It combines, to a remarkable extent, profound thought and clear expression. It is throughout written in an interesting style." GUARDIAN. — "Altogether, we have rarely read a book of such philosophical earnestness in construing the Christian view of existence in terms of the thought and knowledge of these days, nor one more likely to bring home the knowledge of a Savioui to the modern man." 30 MACMILLAN AND CO.'S Jacob (Rev. J. A.) — BUILDING IN SILENCE, and other Sermons. Extra fcap. 8vo. 6s. James (Rev. Herbert).— THE COUNTRY CLERGYMAN AND HIS WORK. Crown 8vo. 6s. RECORD.— '"The volume is one which should be in the hands of every candidate for Holy Orders and of every clergyman who is wishing to learn. " Jayne (F. J., Bishop of Chester).— THE VISITATION OF THE KINGDOM OF GOD. A Charge delivered to the Clergy of the Diocese at his third Visitation, October 29, 1896. 6d. Jellett (Rev. 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Globe Svo. 6s. THE TRUE VINE ; OR, THE ANALOGIES OF OUR LORD'S ALLEGORY. 5th Edition. Globe Svo. 6s. THE MINISTRY OF NATURE. 8th Edition. Globe Svo. 6s. THE SABBATH OF THE FIELDS. 6th Edition. Globe Svo. 6s. THE MARRIAGE IN CANA. Globe Svo. 6s. TWO WORLDS ARE OURS. 3rd Edition. Globe Svo. 6s. THE OLIVE LEAF. Globe Svo. 6s. THE GATE BEAUTIFUL AND OTHER BIBLE TEACHINGS FOR THE YOUNG. Crown Svo. 3s. 6d. SPEAKER. — "These addresses are, in fact, models of their kind — wise, reverent, and not less imaginative than practical ; they abound in choice and apposite anecdotes and illustrations, and possess distinct literary merit." DAILY CHRONICLE.— "T\s.f: poetic touch that beautifies all Dr. Macmillan's writing is fresh in every one of these charming addresses. The volume is sure to meet with cordial appreciation far beyond the sphere of its origin." GLEANINGS IN HOLY FIELDS. Crown Svo. 3s. 6d. THE CORN OF HEAVEN. Crown Svo. 6s. Mahafiy (Rev. Prof.)— THE DECAY OF MODERN PREACH- ING : AN ESSAY. Crown Svo. 3s. 6d. 32 MACMILLAN AND CO. S MarshaU (H. Rutgers)— INSTINCT AND REASON: An Essay with some Special Study of the Nature of Religion. 8vo, I2S. 6d. net. Mathews (S.).— THE SOCIAL TEACHING OF JESUS. AN ESSAY IN CHRISTIAN SOCIOLOGY. Crown 8vo. 6s. Maurice (Frederick Denison) — - THE KINGDOM OF CHRIST. 3rd Ed. 2 Vols. Cr. 8vo. /s. THE CONSCIENCE. Lectures on Casuistry. 3rd Ed. Cr.Svo. 4s. 6d. DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 4s. 6d. THE DOCTRINE OF SACRIFICE DEDUCED FROM THE SCRIPTURES. 2nd Edition. Crown 8vo. 6s. THE RELIGIONS OF THE WORLD. 6th Edition. Cr. 8vo. 4s. 6d. ON THE SABBATH DAY; THE CHARACTER OF THE WARRIOR; AND ON THE INTERPRETATION OF HISTORY. Fcap. 8vo. 2s. 6d. LEARNING AND WORKING. Crown 8vo. 4s. 6d. THE LORD'S PRAYER, THE CREED, AND THE COM- MANDMENTS. Pott 8vo. IS. Collected Works. Crown 8vo. 3s. 6d. each. SERMONS PREACHED IN LINCOLN'S INN CHAPEL. In Six Volumes. 3s. 6d. each. CHRISTMAS DAY AND OTHER SERMONS. THEOLOGICAL ESSAYS. PROPHETS AND KINGS. PATRIARCHS AND LAWGIVERS. THE GOSPEL OF THE KINGDOM OF HEAVEN. GOSPEL OF ST: JOHN. EPISTLE OF ST. JOHN. FRIENDSHIP OF BOOKS. PRAYER BOOK AND LORD'S PRAYER. THE DOCTRINE OF SACRIFICE. THE ACTS OF THE APOSTLES. CHURCH TIMES.— "T:\iexe is probably no writer of the present century to whom the English Church owes a deeper debt of gratitude. . . . Probably he did more to stop the stream of converts to Romanism which followed the secession of Newman than any other individual, by teaching English Churchmen to think out the reasonableness of their position." SPEAKER. — "These sermons are marked in a conspicuous degree by high thinking and plain statement." TIMES. — " A volume of sermons for which the memory of Maurice's unique personal influence ought to secure a cordial reception." SCOTSMAN. — "They appear in a volume uniform with the recent collective edition of Maurice's works, and will be welcome to the many readers to whom that edition has brought home the teaching of the most popular among modem English divines." Medley (Rev. W.) — CHRIST THE TRUTH. Being the Angus Lectures for the year 1900. Crown 8vo. 6s. THEOLOGICAL CATALOGUE 33 Milligan (Rev. Prof. W.)— THE RESURRECTION OF OUR LORD. Fourth Edition. Crown Svo. 5s. SP£CTATOIi.— -''The argument is put with brevity and force by Dr. Milligan, and every page bears witness that he has mastered the literature of the subject, and has made a special study of the more recent discussions on this aspect of the question. . . . The remaining lectures are more theological. They abound in striking views, in fresh and vigorous exegesis, and manifest a keen apprehension of the bearing of the fact of the Resurrection on many important questions of theology. The notes are able and scholarly, and elucidate the teaching of the text." THE ASCENSION AND HEAVENLY PRIESTHOOD OF OUR LORD. Bazrd Lectures, iSgi. Crown Svo. 7s. 6d. Moorhouse (J., Bishop of Manchester) — JACOB : Three Sermons. Extra fcap. Svo. 3s. 6d. THE TEACHING OF CHRIST. Its Conditions, Secret, and Results. Crown Svo. 3s. net. CHURCH WORK: ITS MEANS AND METHODS. Crown Svo. 3s. net. CHURCH TIMES. — " It may almost be said to mark an epoch, and to inaugurate a new era in the history of Episcopal visitation." TIMES. — "A series of diocesan addresses, full of practical counsel, by one of the most active and sagacious of modern prelates." GLOBE. — "Throughout the volume we note the presence of the wisdom that comes from long and varied experience, from sympathy, and from the possession of a fair and tolerant mind." MANCHESTER GUARDIAN.—'' Full of interest and instruction for all who take an interest in social and moral, to say nothing of ecclesiastical, reforms, and deserves to find careful students far beyond the limits of those to whom it was originally addressed." Myers (F. W. H.)— SCIENCE AND A FUTURE LIFE. Gl. Svo. 5s. Nash(H. S.).— GENESIS OF THE SOCIAL CONSCIENCE. THE RELATION BETWEEN THE ESTABLISHMENT OF CHRISTIANITY IN EUROPE AND THE SOCIAL QUESTION. Crown Svo. 6s. SCOTSMAN. — " The book is eloquently, and at times brilliantly, written. . . . But few readers could go through it without being inspired by its clever and animated hand- ling of philosophical ideas.' MANCHESTER GUARDIAN.— " A.n interesting and suggestive little book." Pattison (Mark). — SERMONS. Crown Svo. 6s. Peabody (Prof. F. G.)— JESUS CHRIST AND THE SOCIAL QUESTION. Crown Svo. 6s. PHILOCHRISTUS. Memoirs of a Disciple of the Lord. srdEd. Svo. I2s. Pike (G. 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Ridding (George, Bishop of Southwell).— THE REVEL AND THE BATTLE. Crown 8vo. 6s. TIMES. — " Singularly well worth reading." MANCHESTER GUARDIAN.—" Marked by dignity and force." Robinson (Prebendary H. G.)— MAN IN THE IMAGE OF GODj and other Sermons. Crown 8vo. 7s. 6d. Robinson (Canon J. A.)— UNITY IN CHRIST AND OTHER SERMONS. Crown 8vo. 6s. Rutherford (W. G., M.A., Headmaster of Westminster). — THE KEY OF KNOWLEDGE. Sermons preached to Westminster Boys in the Abbey. Crown 8vo. 6s. Seeley (Sir J. R.)— ECCE HOMO : A Survey of the Life and Work of Jesus Christ. Globe 8vo. 5s. NATURAL RELIGION. Globe 8vo. 5s. A THENjE UM.—" If it be the function of a genius to interpret the age to itself, this is a work of genius. It gives articulate expression to the higher strivino;s of the time. It puts plainly the problem of these latter days, and so far contributes to its solution ; a positive solution it scarcely claims to supply. No such important contribution to the question of the time has been published in England since the appearance in 1866 of £cce Ho?no. . . . The author is a teacher whose words it is well to listen to ; his words are wise but sad ; it has not been given him to fire them with faith, but only to light them with reason. His readers may at least thank him for the intellectual illumination, if they cannot owe him gratitude for any added favour. ... A book which we assume will be read by most thinking Englishmen." MANCHESTER GUARDIAN.— "T\ie present issue is a compact, handy, well- printed edition of a thoughtful and remarkable book." Selborne (Roundell, Earl of).— LETTERS TO HIS SON ON RELIGION. Globe 8vo. 3s. 6d. THE CATHOLIC AND APOSTOLIC CHURCH. Globe 8vo. 3s. 6d. Service (Rev. John).— SERMONS. With Portrait. Crown 8vo. 6s. Stanley (Dean) — THE NATIONAL THANKSGIVING. Sermons preached in Westminster Abbey. 2nd Edition. Crown 8vo. 2s. 6d. Stewart (Prof. Balfour) and Tait (Prof P. G.)— THE UNSEEN UNIVERSE; OR, PHYSICAL SPECULATIONS ON A FUTURE STATE. 15th Edition. Crown Svo. 6s. THEOLOGICAL CATALOGUE 35 Stubbs (Dean)— CHRISTUS IMPERATOR. A Series of Lecture-Sermons on the Universal Empire of Christianity. Edited by Very Rev. C. W. Stubbs, D.D., Dean of Ely. Crown 8vo. 6s. The discourses included in this volume were delivered in 1893 in the Chapel -of- Ease to the Parish Church of Wavertree — at that time the centre of much excellent social work done by Mr. Stubbs, who had not yet been promoted to the Deanery of Ely. The following are the subjects and the preachers : — The Supremacy of Christ in all Realms : by the Very Rev. Charles Stubbs, D.D., Dean of Ely. — Christ in the Realm of History : by the Very Rev. G. W. Kitchin, D.D., Dean of Durham. — Christ in the Realm of Philosophy: by the Rev. R. E. Bartlett, M.A., Bampton Lecturer in 1888. — Christ in the Realm of Law : by the Rev. J. B. Heard, M.A. , Hulsean Lecturer in 1893. — Christ in the Realm of Art : by the Rev. Canon Rawnsley, M.A., Vicar of Crosthwaite. — Christ in the Realm of Ethics : by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby Lonsdale, and Chaplain to the Queen. — Christ in the Realm of Politics : by the Rev. and Hon. W. H. Freemantle, M.A. , Canon of Canterbury. — Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L. , Vicar of Greenwich. — Christ in the Realm of Sociology : by the Rev. S. A. Barnett, M.A., Warden of Toynbee Hall, and Canon of Bristol. — Christ in the Realm of Poetry: by the Very Rev. Charles Stubbs, D.D., Dean of Ely. SCOTSMAN. — " Their prelections will be found stimulating and instructive in a high degree. The volume deserves recognition as a courageous attempt to give to Christianity its rightful place and power in the lives of its professors." SURSUM CORDA : A DEFENCE OF IDEALISM. Fcap. 8vo. 3s. 6d. Talbot (Bishop).— A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF ROCHESTER, October 24, 25, and 26, 1899. 8vo. Sewed. 2s. net. Temple (Archbishop). See Canterbury. Thackeray (H. St. John).— THE RELATION OF ST. PAUL TO CONTEMPORARY JEWISH THOUGHT. Cr. 8vo. 6s. Trench(Archbishop).— HULSEAN LECTURES. 8vo. 7s- 6d. Van Dyke (Henry).— THE GOSPEL FOR AN AGE OF DOUBT. The Yale Lectures on Preaching, 1896. Cr. 8vo. 8s. 6d. .S'C6T6'^.4iV.—" While the lectures are in no danger of being challenged as hetero- dox, the last charge that will be made against the author will be that he fails to discern the spirit of the age or the attitude of mind, and the outstanding reasons of that attitude, of multitudes of thoughtful and reverent people towards the teaching of the Churches." Vaughan (C. J., Dean of Llandaflf)— MEMORIALS OF HARROW SUNDAYS. 5th Edition. Crown 8vo. I09. 6d. 36 MACMILLAN AND CO.'S Vaughan (C. J., Dean of Llandaff) — continued. HEROES OF FAITH. 2nd Edition. Crown 8vo. 6s. LIFE'S WORK AND GOD'S DISCIPLINE. 3rd Edition. Extra fcap. 8vo. 2s. 6d. THE WHOLESOME WORDS OF JESUS CHRIST. 2nd Edition. Fcap. 8vo. 3s. 6d. FOES OF FAITH. 2nd Edition. Fcap. 8vo. 3s. 6d. COUNSELS FOR YOUNG STUDENTS. Fcap. 8vo. 2s. 6d. THE TWO GREAT TEMPTATIONS. 2nd Ed. Fcap. 8vo. 3s. 6d. ADDRESSES FOR YOUNG CLERGYMEN. Extra fcap. 8vo. 4s. 6d. " MY SON, GIVE ME THINE HEART." Extra fcap. 8vo. 53. TEMPLE SERMONS. Crown 8vo. los. 6d. AUTHORISED OR REVISED ? Sermons on some of the Texts in which the Revised Version differs from the Authorised. Crown 8vo. 7s. 6d. LESSONS OF THE CROSS AND PASSION. WORDS FROM THE CROSS. THE REIGN OF SIN. THE LORD'S PRAYER. Four Courses of Lent Lectures. Crown 8vo. los. 6d. UNIVERSITY SERMONS. NEW AND OLD. Cr. 8vo. los. 6d. NOTES FOR LECTURES ON CONFIRMATION. Fcap. 8vo. IS. 6d. THE PRAYERS OF JESUS CHRIST : a closing volume of Lent Lectures delivered in the Temple Church. Globe 8vo. 3s. 6d. DONCASTER SERMONS. Lessons of Life and Godliness, and Words from the Gospels. Cr, 8vo. los. 6d. RESTFUL THOUGHTS IN RESTLESS TIMES. Cr. 8vo. 5s. LAST WORDS IN THE TEMPLE CHURCH. Globe 8vo. 5s. SATURDAY REVIEW.— ''T\iess discourses in thought, in style, have so much that is permanent and fine about them that they will stand the ordeal of being read by any serious man, even though he never heard Dr. Vaughan speak." UNIVERSITY AND OTHER SERMONS. Crown Svo. 6s. TIMES. — " As specimens of pure and rythmical English prose, rising here and there to flights of sober and chastened eloquence, yet withal breathing throughout an earnest and devotional spirit, these sermons would be hard to match." SCOTSMAN. — "All are marked by the earnestness, scholarship, and strength of thought which invariably characterised the pulpit utterances of the preacher." Vaughan (Rev. D. J.)— THE PRESENT TRIAL OF FAITH. Crown Svo. 5s. QUESTIONS OF THE DAY, SOCIAL, NATIONAL, AND RELIGIOUS. Crown 8vo. Ss. NATIONAL OBSERVER.— "\n discussing Questions 0/ iht Day Mr. D. J. Vaughan speaks with candour, ability, and common sense." THEOLOGICAL CATALOGUE 37 SCOTS3IAN'. — "They form an altogether admirable collection of vigorous and thoughtful pronouncements on a variety of social, national, and religious topics." GLASGOiy HERALD. — "A volume such as this is the best reply to those friends of the people who are for ever complaining that the clergy waste their time preaching antiquated dogma and personal salvation, and neglect the weightier matters of the law." MANCHESTER GUARDIAN.—'' He speaks boldly as well as thoughtfully, and what he has to say is always worthy of attention." EXPOSITORY TIMES. — " Most of them are social, and these are the most interest- ing. And one feature of peculiar interest is that in those sermons which were preached twenty years ago Canon Vaughan saw the questions of to-day, and suggested the remedies we are beginning to apply." Vaughan (Rev. E, T.)— SOME REASONS OF OUR CHRIS- TIAN HOPE. Hulsean Lectures for 1S75. Crown 8vo. 6s, 6d. Venn (Rev. John).— ON SOME CHARACTERISTICS OF BELIEF, SCIENTIFIC AND RELIGIOUS. 8vo. 6s. 6d. Ward (W.)— WITNESSES TO THE UNSEEN, AND OTHER ESSAYS. 8vo. los. 6d. ST. JAMES'S GAZETTE.— "^Ir, Ward's reputation as a philosophical thinker at once accurate, candid, and refined, and as the master of a literary style alike vigorous, scholarly, and popular, has been amply established by his previous works. That it is well worthy of his reputation, is enough to say in commendation of his new book." DAILY CHRONICLE. — "His whole book recalls men to those witnesses for the unseen, which laboratories cannot analyse, yet which are abundantly rational." TIMES. — " A series of brilliant and suggestive essays. . . . This pregnant and sug- gestive view of the larger intellectual tendencies of our own and other ages is enforced and illustrated by Mr. Ward with much speculative insight and great literary brilliancy." Welldon (Right Rev. J. E. C, Bishop of Calcutta).— THE SPIRITUAL LIFE, and other Sermons. Crown 8vo. 6s. SCOTTISH LEADER. — " In a strain of quiet, persuasive eloquence. Bishop Welldon treats impressively of various aspects of the higher life. His discourses cannot fail both to enrich the heart and stimulate the mind of the earnest reader." GLASGOW HERALD. — " They are cultured, reverent, and thoughtful produc- tions." THE REVELATION OF THE HOLY SPIRIT. Crown 8vo. [In the Press. "I LIVE," THE LAW OF THE CHRISTIAN LIFE. Crown 8vo. [In the Press. Westcott (B. F., Bishop of Durham) — ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. Sermons. Crown 8vo. 4s. 6d. GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. Crown 8vo. is. 6d. THE VICTORY OF THE CROSS. Sermons preached during Holy Week, 1888, in Hereford Cathedral. Crown 8vo. 3s. 6d. FROM STRENGTH TO STRENGTH. Three Sermons (In Memoriam J. B. D.) Crown 8vo. 2s. THE REVELATION OF THE RISEN LORD. Cr. 8vo. 6s. THE HISTORIC FAITH. 3rd Edition. Crown 8vo. 6s. THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. 8vo. 6s. 38 MACMILLAN AND CO/S Westcott (Bishop) — continued. THE REVELATION OF THE FATHER. Crown 8vo. 6s, CHRISTUS CONSUMMATOR. 2nd Edition. Crown Svo. 6s. SOME THOUGHTS FROM THE ORDINAL. Cr. 8va is. 6d. SOCIAL ASPECTS OF CHRISTIANITY. Crown Svo. 6s. ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN THE WEST. Globe Svo. 5s. THE GOSPEL OF LIFE. Crown Svo. 63. THE INCARNATION AND COMMON LIFE. Crown Svo. 9s. TIMES. — "A collection of sermons which possess, among other merits, the rare one of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest in social problems of the day." CHRISTIAN ASPECTS OF LIFE. Crown Svo. 7s. 6d. CHURCH TIMES.— ^'■V^e heartily commend this volume to the notice of our readers. . . . The Church of England is not likely to lose touch with the people of this country so long as she is guided by Bishops who show such a truly large-hearted sympathy with everything human as is here manifested by the present occupier of the see of Durham." LITER A TURE. — " A sermon of the national day of rest, and some attractive per- sonal reminiscences of school days under James Prince Lee, are among the choicest parts of the volume, if we are to single out any portions from a work of dignified and valuable utterance." DAILY NEWS. — " Through every page . . . runs the same enlightened sympathy with the living world. One forgets the Bishop in the Man, the Ecclesiastic in the Citizen, the Churchman in the Christian." THE OBLIGATIONS OF EMPIRE. Cr. Svo. Sewed. 3d. net. LESSONS FROM WORK. Charges and Addresses. Second Impression. Crown Svo. 6s. ADDRESS DELIVERED TO MINERS, July 1901. Crown Svo. Sewed. 6d. WORDS OF FAITH AND HOPE. Crown Svo. [/?; the Press. White (A. D.)— A HISTORY OF THE WARFARE OF SCIENCE WITH THEOLOGY IN CHRISTENDOM. In Two Vols, Svo. 21S. net. TIMES. — " Is certainly one of the most comprehensive, and, in our judgment, one of the most valuable historical works that have appeared for many years. . . . He has chosen a large subject, but it is at least one which has clear and definite limits, and he has treated it very fully and comprehensively in two moderate volumes. . . . His book appears to us to be based on much original research, on an enormous amount of careful, accurate, and varied reading, and his habit of appending to each section a list of the chief books, both ancient and modern, relating to it will be very useful to serious students. He has decided opinions, but he always writes temperately, and with transparent truth- fulness of intention." DAILY CHRONICLE.— "The story of the struggle of searchers after truth with the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter in the whole history of mankind. That story has never been better told than by the ex-President of Cornell University in these two volumes." Wickham (Very Rev. Dean).— WELLINGTON COLLEGE SERMONS. Crown Svo. 6s. Wilkins (Prof. A. S.)— THE LIGHT OF THE WORLD : an Essay. 2nd Edition. Crown Svo. 3s. 6d. THEOLOGICAL CATALOGUE 39 Wilson (J. M., Archdeacon of Manchester) — SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL. Second Series. 1888-90. Crown 8vo. 6s. ESSAYS AND ADDRESSES. Crown Svo. 2s. 6d. net. GUARDIAN. — "We heartily welcome a new edition of Archdeacon Wilson's Essays and Addresses." SPEAKER. — "We are glad to welcome a new edition of the Archdeacon of '^lunchei.t&rs Essays and Addresses. . . . These addresses are manly, straightforward, and sagacious ; and they are, moreover, pervaded with a deep sense of responsibility and unfailing enthusiasm." SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT OF OUR TLME. Crown Svo. 6s. THE GOSPEL OF THE ATONEMENT. Being the Hulsean Lectures for 1S98. Crown Svo. 3s. 6d. SPEAKER. — "This volume deserves a cordial welcome, and will reward a careful study. It is marked by a candour and courage, a sincerity and liberality of spirit, which prove \"cry attractive." OXEORD MAGAZINE.— " They contain a good deal of strong thought and delicate e.xpression." SPECTA TOR.—" A notable pronouncement." TWO SERMONS ON THE MUTUAL INFLUENCES OF THEOLOGY AND THE NATURAL SCIENCES. Svo. Sewed. 6d. net. Wood(C.J.)— SURVIVALS IN CHRISTIANITY. Cr. Svo. 6s. MANCHESTER GUARD/AN.— " Striking, stimulating and suggestive lectures. . . . The author writes with the boldness and conviction of a mystic ; he brings wide reading to bear upon every brancli of his subject, and his book is impressive and interesting throughout." Printed by R. & R. Clark, Limited, Edinbn