whether it was modelled in any other manner, cannot now be certainly known.

But, to this account that I have written, I will add some other particulars, that the diligent Mr. Strype has laid together; referring my reader for a more copious account of them to his Annals.

"It was designed to have Jewel's Apology joined to the Articles; which Archbishop Parker intended should be in all cathedral and collegiate churches, and also in private houses.

"Degrees of punishment were proposed for all those who should preach, write, or speak, in derogation or contempt of this book, for the first, second, and third offence.

"It was proposed, that all vestments, copes, and surplices, should be taken away; that none but ministers should baptize; that the table for the sacrament should not stand altar-wise; that organs and curious singing should be removed.

"That godfathers and godmothers should not answer in the child's name; but should recite the Creed, and desire that the child may be baptized in that faith. Here, on the margin, Parker writes, 'Let this be considered.'

"That none should be married but after the banns have been asked for three Sundays or holy-days. On the margin Parker writes, 'Priests solemnizing matrimony, without testimonial of banns, to suffer grievous punishment.'

"That the queen and parliament be prayed to renew the act for empowering thirty-two persons to gather ecclesiastical laws, and to review those appointed in King Edward's time. "That all peculiar jurisdictions should be extinguished, so that the whole diocess be put under the jurisdiction of the bishop; that no appeal shall lie in cases of correction. On the margin Parker writes, Let this be

thought on.'

"That in every cathedral a divinity-lecture should be read thrice a week.

"That the apparel of the clergy should be uniform. That no person, not in priests' clesiastical dignity above a priests' orders. Parker writes, thought on.'

orders, shall hold any ecyear, if he does not take Too much: and let it be

That none be capable of a dispensation for a plurality of benefices with cure of souls, if he is not at least a master of arts, and they not beyond twelve miles distance. Parker writes, Let it be considered, whether this ought to be re strained to degrees.'

"That if any has two cures, he shall reside constantly on one, unless at some times to go and preach in the other; under the pain of losing the greater benefice. Parker adds, 'Let this be thought on.'

"That no patron sell or assign the next advowson; and that no grant be made of any benefice till it is void.

"That all incumbents, or curates, shall, on Sundays in the afternoon, offer to teach the children of the parish the Catechism."

The next paper is, of "Remedies for the Poverty of Ministers' Livings: "but the "remedies," how good soever, were not found practicable; so all this matter was let fall.

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WITH this convocation my design of continuing the History of the Reformation is now concluded. And here tended to have ended my work: but the letters sent me from Zurick give me such a full and particular account of the first unhappy breach that was made in our church, with so many curious incidents, that I am by these invited to set that matter out in a clear light, since I have it before me in the letters of the most eminent of our bishops.

There was a great variety of sentiments among our reformers on this point; Whether it was fit to retain an external face of things, near to what had been practised in the times of popery, or not? The doing that made the people come easily in to the more real changes that were made in the doctrines, when they saw the outward appearances so little altered so this method seemed the safer, and the readier way to wean the people from the fondness they had for a splendid face of things, by that which was still kept up. But on the other hand it was said, that this kept up still the inclination in the people to the former practices: they were by these made to think, that the reformed state of the church did not differ much from them; and that they imitated them. And they apprehended, that this outward resemblance made the old root of popery to live still in their thoughts; so that if it made them conform at present more easily to the change that was now made, it would make it still much the easier for them to fall back to popery: so, for this very reason, they stood upon it; and thought it better, to put matters in as great an opposition to the practices of popery as was possible, or convenient.

The queen had, in her first injunctions, ordered the clergy to wear seemly garments, and square caps: adding, that this was only for decency, and not to ascribe any worthiness to the garments: but when the Act of Uniformity was settled, whereas in the Liturgy passed in the second year of King

Edward, copes and other garments were ordered to be used; but in the second book, passed in the 6th year of that king, all was laid aside except the surplice: yet the queen, who loved magnificence in every thing, returned back to the rules in King Edward's first book, till other order should be taken therein by the queen. There was likewise a clause put in the Act of Uniformity, empowering the queen to "ordain and publish such further ceremonies and rites, as might be for the advancement of God's glory, the edifying of his church, and the due reverence of Christ's holy mysteries and sacraments."

The matter being thus settled, there followed a great diversity in practice: many conforming themselves in all points to the law; while others did not use either the surplice, or the square caps and hoods, according to their degree. This visible difference began to give great offence, and to state two parties in the church. The people observed it, and run into parties upon it. Many forsook their churches of both sides: some because those habits were used, and some because they were not used. It is likewise suggested, that the papists insulted, upon this division among the protestants; and said, it was impossible it should be otherwise, till all returned to come under one, absolute obedience.

Upon this, the queen, in January 1564-5, wrote to the archbishop of Canterbury, "reflecting (not without some acrimony of style) on these diversities; as if they were the effect of some remissness in him and in the other bishops; requiring him, that, with the assistance of other bishops, commissioned by her for causes ecclesiastical, he should give strict orders, that all diversities and varieties, both among the clergy and people, might be reformed and repressed; and that all should be brought to one manner of uniformity, through the whole kingdom, that so the people might quietly honour and serve God."

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Upon that, some of the bishops met; six in all. Of these four were upon the ecclesiastical commission: the archbishop of Canterbury, the bishops of London, Ely, and Rochester and with these joined the bishops of Winchester and Lincoln. They agreed on some rules and orders meet to be observed, not as equivalent to the word of God, nor as laws that did bind the conscience, from the nature of the things considered in themselves; or, as that they did add any efficacy, or more holiness to the public prayers and sacraments; but as temporary orders, merely ecclesiastic, and as rules concerning decency, distinction, and order, for the time.

They begun with articles of doctrine and preaching : "That all preachers should study to preach to edification, and handle matters of controversy with sobriety and discretion; exhorting people to receive the sacra ment frequently, and to continue in all obedience to the laws, and to the queen's injunctions. All former licences are declared void; but are to be renewed to such as the bishop thought meet for the office; they paying only a groat for the writing. If any should preach unsound doctrine, they were to be denounced to the bishop, but not to be contradicted in the church. All were to be required to preach once in three months, either in person, or by one in their stead. Such as were not licensed to preach were to read the homilies, or such other necessary doctrine as should be prescribed. In the sacrament, the principal minister was to wear a cope; but at all other prayers, only surplices. That deans and prebendaries should wear a hood in the choir, and preach with their hood: all communicants were to receive the sacrament kneeling. Then follow rules about tolling the bell when people die; about the altar, the font, and who may be godfathers in baptism: that no shops be opened on Sundays: that bishops shall give notice against the day of giving orders, that all men may except against such as are unworthy: that none be ordained, but within their own diocess, except those who have degrees in the university. Rules follow for licences, for archdeacons to appoint curates to get some texts of the New Testament by heart; and at the next synod to hear them rehearse them. Ordinaries were to guard against simoniacal practices, and none were to marry within the Levitical degrees. Then follow rules of their wearing apparel, gowns, and caps: they were to wear no hats, but in travelling: but those who were deprived might not wear them. To this they added a form of subscription to be required of all that were to be admitted to any office or cure in the church, to this effect; that they should not preach, but by the bishop's special licence; that they should read the service distinctly and audibly; that they should keep a register-book, and use such apparel, specially at prayers, as was appointed; that they should endeavour to keep peace and quiet in their parishes; that they should every day read a chapter in the Old and New Testament, considering it well, to the increase of their knowledge; and in conclusion, that they should exercise their office to the honour of God, and the quiet of the queen's subjects; and observe an uniformity in all laws and orders already established; and that they should use no sort of trade, if their living amount to twenty nobles, or upwards."

The proceedings here in England are fully collected by Mr. Strype; so, as to these, 1 refer my reader to the account given by him, which is both full and impartial. I shall only give the abstracts of the letters that passed in this matter between our bishops, and Bullinger, Gualter, and the other divines in Zurick. These foreign divines did not officiously, nor of their own motion, intermeddle in this matter. It began in January 1564-5; for then the queen wrote to the archbishop, and in March the order was settled by the archbishop and bishops: but when the bishops saw the opposi tion that many were making to this, Sampson and Humphreys being the most eminent of those who opposed it, who were in great reputation, particularly in the university of Oxford, where one was dean of Christ's church, and the other was president of Magdalen's, and divinity professor; and they were much distinguished for their learning, piety, and zeal in religion: upon this, Horn, bishop of Winchester, wrote on the 16th of July to Gualter, and stated the matter clearly to him: I have put his letter in the Collection (No. Ixxv), though it is already printed; but I thought it convenient to insert it, since the letters that are to follow depend upon it.

After he had mentioned some of Gualter's works, he commends those of Zurick for not being imposed on by the artifices of the French; in which he hopes those of Bern would follow the example that they had set them. He comes to the affairs of England, "where they were still in fear of the snares of the papists, who took great advantage from a question lately raised about vestments, to say protestants could never agree together: the act of parliament was made before they were in office, so that they had no hand in making it by it the vestments were enacted, but without any superstitious conceit about them, the contrary being expressly declared. What was once enacted in parliament could not be altered but by the same authority. The bishops had obeyed the law, thinking the matter to be of its nature indifferent and they had reason to apprehend, that if they had deserted their stations upon that account, their enemies might have come into their places. Yet upon this, there was a division formed among them: some thought, they ought to suffer themselves to be put from their ministry rather than obey the law; others were of a different mind. He desires that he would write his opinion of this matter as soon as was possible. They were in hope to procure an alteration of the act in the next parliament; but he apprehended there would be a great difficulty in obtaining it; by reason of the opposition the papists would give them; for they hoped that if

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