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the burial of the dead; of the invocation of the Holy Ghoff, in the confecration of the Eucharift; of the prayer of oblation that followed it; of the ru brick that ordered water to be mixed with the facramental wine; of the use of oil in baptifm; and of the unction of the fick. Certain hymns alfo were introduced after the leffons; fome occafional prayers at the end of the litany were added, and different rubrics were inferted. The ten commandments were appointed to be read after the collect in the beginning of the communion fervice, and the fhort petition which follows each commandment was inferted. The habits of the officiating minifter prefcribed by the former book were, by the prefent one, ordered to be laid afide, and a rubric was added at the end of the communion fervice to explain the reafon of kneeling at the facrament.

But the labours of the reformers did not terminate here; for in the enfuing year the indefatigable Cranmer drew up a fecond catechifm, under this title; "a fhort Catechifm, or plain Inftruction containing the fum of Chriftian learning." This was fubmitted to the examination of "certain bithops and other learned men," and being approved of by them, it was printed both in English and Latin, and publifhed by the Royal authority the 20th of May, A. D. 1553. An exprefs injunction was at the fame time prefixed to it, addrefied to all schoolmatters and teachers of youth, directing them truly and diligently to teach it in their schools, "immediately after the other brief catechifm which had been already fet forth." Shortly after the publication of this laft labour of the reformers in Edward's reign, the propitious career of the reformation was again checked by the death of the young king; and another cloud darkened the purified church, when the bigot Mary fucceeded to the throne. The friends of true religion had now not only to regret the repeal of Edward's acts in favour of the reformation, but allo to deplore the heavier misfortune of the lofs of Cranmer, Latimer, and Ridley, the active fervants of God in the great caufe, who fell victims to the bigotry of this bloody queen. One of the first acts of Mary's reign was to prohibit all preaching without fpecial licence. The reftoration of Bonner, Gardiner, and other Popish bishops to the fees of which they had been deprived, fucceeded this` tep; and fix weeks afterwards a bill paffed, repealing all king Edward's laws about religion, and enacting that after the enfuing 20th of December (1553) there thould be no other form of divine fervice than what had been ufed in the laft year of Henry VIII. In confequence of thefe proceedings, Popery revived in all its rankncfs; the mafs was fet up in all places; all the exploded fuperftitions were again religioufly afferted; the most trumpery ceremonies were again adopted; roods and images were erected in every church; and a long and venerable lift of martyrs were led to the ftake, who rejoiced in bearing this teftimony to their faith. It pleafed

*The bufinefs of the reformation ftill went forward, even in oppofition to all the influence and all the rage of Mary. The terrors of her perfecution drove many of the reformers to Geneva; where they published, in 1557, an English New Testament printed by Conrad Badius. With refpect to this edition, a particular circumitance deferves remark; that it was the first in the English language which contained the diftinction of verfes by numerical figures, after the manner of Robert Stephens's Greek Teftament, published 1551. The difference between the two is this; that Stephens's edition has the figures place in the margin, whereas the Geneva editors prefixed their figures to the beginning of thofe fubdivitions which we now call verfes.

The number of the martyrs in this reign, for the fake of the Proteftant religion, amounted to two hundred and eighty-eight; viz. five biflops, (among whom were Cranmer and Latimer) twenty-one clergymen, eight gentlemen, eighty-four tradefmen, one hundred husbandmen, labourers, and fervants; fifty-five women, and four children; eleven other perfons of different defcriptions, befides many that died of famine in fundry prifons.-Strype's Memor. vol. iii. 291. As the people had been accustomed to the ferVices of the church in the vernacular tongue, Mary did not think it politic to prohibit the

God, however, "that this hateful reign, which "ought to be tranfinitted down to pofterity in characters of blood," fhould not be extended beyond the term of five years. Mary died miferably on the 17th of November 1558, and was fucceeded by Queen Elizabeth. With her acceffion the hopes of the Proteftants again revived, and happily they were not deceived in their expectations of the reformation being fully and finally fettled under her aufpices; for though her proceedings in this refpect were very cantious and deliberate, yet they terminated at length in the folid ettablishment of Proteftantiim through her dominions. By the advice and affittance of her confidential counfellors, Cecil, Bacon, and Smith, Mary's act of repeal was reverfed; and meatures were taken, and commiffioners appointed, for another review of Edward's Book of Common Prayer. The commiflioners were, Dr. Parker, afterwards archbishop of Canterbury; Dr. Gueft, dean of Canterbury; Dr. Cox and Dr. May, (commiffioners for a fimilar purpofe in Edward's time;) Dr. Grindal, bishop of London; Dr. Sandys, afterwards bifhop of Worcester; Dr. Whitehead; Dr. Bill; and Dr. Pilkington, afterwards bifhop of Durham. Thefe learned and pious men commenced their task in December 1558, and compleated it in the enfuing April, when parliament ratified the review, with one amendment only, that of enjoining the communicants to kneel, inftead of standing, when they received the elements of bread and wine. With this amendment the new book was commanded to be received into public ufe on the feftival of St. John the Baptift, 1559. Amongft fome other alterations of a trifling or verbal nature, the following were fuggefted by the commiflioners, and adopted in the Book of Common Prayer now under confideration. The place in which the morning and evening fervice fhould be read (which hitherto had been the chancel) was left to the appointment of the ordinary. Proper firft leffons were now appointed for Sundays; for hitherto thofe for the day of the month had been regularly ufed on the Lord's day.t The very harsh and objectionable deprecation in the litany was omitted: "From the tyranny of the Bishop of Rome, and all his deteftable enormities, good Lord deliver us." The interceflions for the queen were incorporated into the fame fervice; and towards the conclufion of it, "a praver for the Queen's Majefty" was introduced; together with that for the Clergy and people;" and the beautiful collect which commences with thefe words; "O God, whofe nature and property is, ever to have mercy and forgive." The habits of the officiating minifters enjoined by the firit

indulgence of an English translation of the Romish ritual, and therefore published a Primer in English and Latin, for the public ufe. One of them is now before me; its title is, "The Primer in English and Latin, fer out along after the ufe of Sarum; with many godly and devout prayers, as it appeareth in the table. Imprinted at London, by John Kingfton and Henry Sutton, 1557. Cum privilegio ad imprimendum folum."

The title of the Act is, "An Act for the Uniformity of Common Prayer, and Service in the Church, and Adminiftration of the Sacraments;" it is prefixed to the larger editions of the Prayer Book.

+ Shortly after this arrangement, Archbishop Parker undertook to fettle the calendar, and the order of the leffons to be read throughout the year; having procured letters under the great feal, as one of the commiflioners to authorize this ftep. Before this time it was left to the difcretion of the minister to change the chapters that were to be read in their regular courfe, for others which were thought by him to be more edifying, and even after this review the bishops recommended the practice. For in the pretace to the fecond book of homilies, publifhed in the year 1564, we find a ferious admonition to all minifters ecclefiaftical, to be diligent and faithful in their high functions; in which, amongst other instructions, the following remarkable one occurs: "If one or other chapter of the Old Teftament falls in order to be read on Sundays or on holidays, it fhall be well done to spend your time to confider well of fome other chapter in the New Testament of more edification, for which it may be changed." This liberty, however, was not long permitted; although the admonition being never legally reverfed, Abbot was of opinion, that it continued in force in his time.-Life of Parker, P, 84. Strype's Annals, p. 17,

book of King Edward, and prohibited by the fecond, were ordered again to be adopted. The rubric which was added at the conclufion of the communion fervice in the fecond book of King Edward VIth, denying Chrift's corporal and real prefence in the holy facrament, was now left out; and in order ftill further to conciliate the Roman Catholicks, and unite the nation in one faith and mode of worship, the royal injunctions exprefsly commanded, that the facramental bread which the rubrick only enjoined to be of the finest wheaten flour, fhould be made of a round form, fimilar in fhape to the quafer used in the Romifh mafs.*

Thus fettled, with wife accommodations to all parties, the liturgy was univerfally adopted throughout the country, and continued to be generally ufed till the acceffion of James I.; when the Puritans, who had long fe

The editions of the Holy Scriptures in English, published during the reign of Elizabeth, were as follow. The Pfalms, with marginal notes, and a dedication to the Queen, by the exiles at Geneva, A. D. 1559. The Geneva Bible, an edition in quarto, printed at Geneva, by Rowland Harte, and publihed A. D. 1560; and tranilated by Bishop Coverdale, Anthony Gelby, William Whittingham, Chriftopher Woodman, Thomas Samfon, Thomas Cole, John Knox, John Bodleigh, and John Bullam. Beza and Calvin alfo were occationally confulted. Of this edition there were above thirty impreffions in folio, quarto, or octavo, from the year 1560 to1616. The Bishops' Bible, published 1568, under the aufpices of Archbithop Parker, and receiving its name from the majority of its tranflators being prelates. The editions of it were entirely in folio and quarto, with the exception of one octavo edition. An edition of the New Testament, tranflated into Ength by the Romanists at Rheims, and published in quarto in 1582. In the convocation of the province of Canterbury, which met April 3, 1571, a canon was made, enjoining the churchwardens to fee that the Holy Bible be in every church, "in the largett volume, (if it might conveniently be, fuch as was lately imprinted in London."-Lewis.

+ The Roman Catholics were fo fatisfied with this arrangement of our ritual, that many of them joined in communion with the established church; and continued their conformity to it upwards of ten years. The Pope alfo would have fanctioned it, and allowed the facrament in both kinds, if the queen would have acknowledged his fupremacy.Foxes and Firebrands, part iii. p. 18.

+ When the exiles (who had abfented themfelves on account of their religion, during Mary's reign) returned to England on Elizabeth's acceffion, each party were for advancing the reformation according to their own ftandard. "The queen, with thofe who had weathered the ftorm at home, were only for rettoring King Edward's Liturgy, but the majority of the exiles were for the worship and difcipline of the foreign churches, and refufed to comply with the old eftablishment, declaiming loudly against the Popish habits and ceremonies. The new bishops, most of whom had been their companions abroad, endeavoured to foften them for the prefent, declaring they would ufe all their interests at court to make them eafy in a little time. The queen alfo connived at their non-conformity, till her government was fettled, but then declared roundly, that the had fixed her ftandard, and would have all her fubjects conform to it; upon which the bithops ftiffened in their behaviour, explained away their promifes, and became too fevere against their diffenting brethren. In the year 1564, their lordships began to fhew their authority, by urging the clergy of their feveral diocefes to fubfcribe the liturgy, ceremonies, and difci pline of the church; when thofe that refufed were firft called Puritans, a name of reproach derived from the Cathari, or Puritani, of the third century after Chrift, but proper enough to exprefs their defires of a more pure form of worthip and difcipline in the church. When the doctrines of Arminius took place in the latter end of the reign of James I. thofe that adhered to Calvin's explication of the five difputed points, were called doctrinal Puritans and at length (fiys Mr. Fuller) the name was improved to ftigmatize all thofe who endeavoured in their devotions to accompany the minifter with a pure heart, and who were remarkably holy in their converfations A puritan, therefore, was a man of fevere morals, a Calvinist in do&rine, and a non-conformist to the ceremonies and difcipline of the church, though they did not totally feparate from it."-Neale's Hit. Purit. vol. i. preface, p. vii. Learning, wit, and ridicule, in the age we are at prefent concerned with, and in the fuc ceeding reigns of James I. and Charles II. were all united against the caufe and character of the Puritans; and hence originated a general prejudice in their disfavour (continued even to thefe times) which they by no means feem to have deferved. Mr. Neale has given a liberal, candid, and authentic view of their principles and manners, which the holy caute of truth will justify me for inferting in this place. It is not pretended, (fays he) that the Puritans were without their failings; no, they were of like paffions and infirmities with their adverfaries; and while they endeavoured to avoid one extreme, they might fall into another; their zeal for their platform of difcipline would, I fear, have betrayed them into the impofition of it upon others, if it had been established by law. Their notions of the

caly difliked the fervice, government, and difcipline of the church, as retaining (in their opinion) too many of the characteristics, and too much of the form of popery, openly expreffed their opinion, and petitioned the king for a reform of the alleged abuses of the Establishment. To gratify this powerful body with an apparent attention to their wifhes, (though nothing was further from the thoughts of James than any innovation on the fettled conftitution of the church) the English monarch appointed a folemn conference to be held between a certain number of prelates and divines of the Establishment on the one fide, and the leaders of the diffenters on the other; in which the objections of the latter were to be fated, difcuffed, and finally adopted or rejected.* The conference was held at the palace of Hampton-Court, where James attended in perfon, and entered deeply into the argument in behalf of the Etablishment. The

civil and religious rights of mankind were narrow and confufed, and derived too much trom the theocracy of the Jews, which was now at an end. Their behaviour was levere and rigid, far removed from the fashionable freedoms and vices of the age; and poffibly they might be too cenforious, in not making thofe diftinctions between youth and age, grandeur and meer decency, as the nature and circumstances of things would admit; Bat with all their faults, they were the most pious and devout people in the land; men of prayer, both in fecret and publick, as well as in their families; their manner of devotion was fervent and folemn, depending on the ifitance of the Divine Ipirit, not only to teach them how to pray, but what to pray for as they ought. They had a profound reverence for the holy name of God, and were great enemics not only to prophane fwearing, but to foolish talking and jefting, which are not convenient; they were strict obfervers of the chriftian fabbath, or Lord's day, spending the whole of it in acts of publick and private devotion and charity. It was the diftinguishing mark of a puritan in thele umes, to fee him going to church twice a day with his Bible under his arm; and white others were at plays and interludes, at revets, or walking in the fields, or at the diverfions of bowling, fencing, &c. on the evening of the fabbath, thefe with their families were employed in reading the fcriptures, finging plaims, catechifing their children, repeating fermons, and prayer. Nor was this only the work of the Lord's day, but they had their hours of family devotion on the week days, elteeming it their duty to take care of the fouls as well as the edies of their fervants. They were circumfpect as to all the excelles of eating, drinking, apparel, and lawful diverfions, being frugal in housekeeping, industrious in their particular callings, honeft and exact in their dealings, and folicitous to give to every one his own. Thefe were the people who were branded with the name of PRECISIANS, PURITANS, SCHISMATICKS, ENEMIES TO GOD AND THEIR COUNTRY, and throughout the course of this reign underwent cruel mockings, bonds, and imprifonment."-Hist. Pur. vol. i. p. 512. * Dr. Warner, with great probability, imagines, that what in fome measure induced James to appoint the Hampton-Court conference, of which he made himfeit moderiror, was, that he might give his new fubjects a specimen of his talents for diputation; for o; thete be was always fond, and greatly conceited.-Eccl. Hat. vol. i. p. 478. Dr. Barlow, one of the Epifcopalians, published an account of this conference, which continued three days, wiz. Jan. 14th, 16th, 18th; and a though he fludioully endeavours throughout the treatife to exalt the fagacity and intellect of James in the opinion of his readers, yet it cannot be decled, that we rife up from the perufal of it with a thorough contempt of the royal pedant, to his affectation of learning, his infufferable vanity, his excentive peevithnels, and his propenfity to low humour and vulgar conceit. The following extract is a fpecimen of the wit he difplayed on this occafion. In aniwer to fome exceptions urged by Dr. Reynolds, his Majetty obferved, that “a Scottish prefbytery as well agreeth with a monarchy, as God and the devil. Then Jack, and Tom, and Wid, and Dick fhall meet, and at their pleatures cenfure me and my council, and all our proceedings. Then Will thail stand up and fay, It must be thus; then Dick thall rep'y, and fhy, Niv, marry but we will have it thus. And therefore, here I mult once reiterate my former fpeech, Le Roi s'avisera. Stay, I pray you, for one leven years, before you demand that of me; and i then you find me purfy and fat, and my wind-pipes ftuffed, I will perhaps hearken to you; for let that government be once up, I am fure i fhail be kept in breath; then thail we all of us have work enough, both our hands full. But, Dr. Reynolds, till you find I grow lazy, let that alone."-Phoenix, vol. i. P. 168.

On the fecond day of this conference, Dr. Reynolds, the fpeaker of the Puritans, moved La Majesty that a new tramlation of the Bible might be undertaken. The king antwered Dr. R. that he had never yet feen a Bible well tranflated into English, though he confidered the Geneva tranflation as the worst. He therefore wifhed that the most learned men in both the univerfities would undertake the work. In the year 1604, James followed up this declaration by commiffioning fifty-four men of learning, belonging to the universities

meeting broke up, as may naturally be imagined, without a single conceffion being apparently made to the Puritans; though from the charges brought forward by them in the courfe of the argument, it was deemed prudent to have another tranflation of the Bible prepared, and to adopt the following alterations in the liturgy: in the rubrick prefixed to the abfolution, the words "or remiffion of fins" were added, as explanatory; a collect was introduced into the morning and evening prayer for the royal family; forms of thanksgiving for various particular bleflings were very judiciously inferted immediately after the litany; the words "lawful minifter" were incorporated in the rubrick in the beginning of the office for private baptifin, in order to prevent a practice, till then common, of midwives, phyficians, and laymen baptizing infants; the title of the office of confirmation was enlarged, and made more explicit than before; and in the catechifm all the queftions and anfwers were added, which now fucceed the paraphraftic explanation of the Lord's prayer.

When, in the fucceeding reign, the throne was overturned, and the form of civil government entirely changed, the church alfo experienced a fimilar fate; the hierarchy was broken down, and the liturgy* laid aside.

and other places, to confer together, in order to make a new tranflation of the Bible. Such of them as furvived the commencement of the work were divided into fix claffes. Ten were to meet in Westminster, and to tranflate from the Pentateuch to the end of the fecond book of Kings. Eight, affembled at Cambridge, were to finish the rest of the hif torical books, and the Hugiographia. At Oxford, feven were to undertake the four greater Prophets, with the Lamentations o Jeremiah, and the twelve minor Prophets. The Epitties of St. Paul, and the remaining canonical epifties, were allotted to another company of feven at Westminster. Another company of eight at Oxford were to tranflate the the tour Golpels, the Acts of the Apoftles and the Apocalypfe Laftly, another company of feven at Cambridge had affigned to them, the Apocrypha, including the Prayer of Manatleh. Almost three years were employed in this tranflation, which was begun in the fpring of 1607. The Bible was publifhed in 1613, with a dedication to James, and a learned preface. It was called King James's Bible; fanctioned by act of parliament; and has ever ince been the authorized verfion for public and general use.

* On the 12th of October 1643, (after the breach between the King and Parliament had become incurable) an order was fent to the Affembly of Divines from the Lords and Commons affembled in Parliament, for them to arrange a form of Church difcipline and government, agreeable to God's holy word, instead of the then prefent church government by archbishops, bishops, &c. and to deliver their advice touching the fame with all convenient fpeed, to both Houles of Parliament." In confequence of this order, on the 17th of October, a committee was nominated for the appointment of public offices in the church; for the old liturgy was already laid afide, and no fubftitute for it had as yet been ordained. They accordingly conferred together, agreed upon certain general heads for the direction of the minister in the difcharge of his duties, and fubmitted them to Parliament, which established them by an ordinance dated the 3d of January 1644-5, under the title of "A Directory for Public Worthip" The following variations were upon this occafion introduced into the fervice of the church.

"Instead of one prefcribed form of prayer, the Directory only points out certain topicks on which the miniiter might enlarge. The whole Apocrypha is rejected; private and Lay baptifm, with the ufe of godfathers and godmothers, and the fign of the crofs, are difcontinued. In the facrament of the Lord's fupper no mention is made of private communion, or adminiftering it to the fick. The altar with rails is changed into a communion table, to be placed in the body of the church, about which the people might stand or fit, kneeling not being thought fo proper a pofture. The prefbyterians were for giving the power of the keys into the hands of the minifters and elders, as the independents were to the whole brotherhood; but Lightfoot, Selden, Coleman, and others, were for an open communion, to whom the parliament were most inclinable, for all they would yield was, that the minifter immediately before the communion should warn, in the name of Chrift, all fuch as are ignorant, fcandalous, prophane, or that live in any fin or offence against their knowledge or confcience, that they prefume not to come to that holy table; fhewing them, that he that eateth and drinketh unworthily, eateth and drinketh judgment to himself. The prohibition of marriage in Lent, and the ufe of the ring, is laid afide. In the vifitation of the fick, no mention is made of private confeffion, or authoritative abfolution. No fervice is appointed for the burial of the dead. All particular vestments for priests or miifters, and all Saints' days, are difcarded. It has been reckoned a confiderable omillion, that the Directory does not enjoin reading the Apostles' Creed and the Ten Commandments;

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