churches; the Genevan translation being what was principally read in families. The only editions in octavo mentioned by Lewis, are, one of the whole Bible, in 1569, in a small black letter; and one of the New Testament alone, in 1613. In the later editions, from about the year 1595, the version of the Psalter is generally according to the translation of the Great Bible; and the Psalms are pointed as they are to be said, or sung in churches, with the days of the month, and the distinction of morning and evening prayer, as in our Common Prayer Book. The version revised under the direction of Archbishop Parker, remained the public authorised translation, until the present one completed in the reign of James, I.

Towards the close of the same year in which the "Bishops' Bible" was published, a rebellion broke out in the north of England, headed by the earls of Westmoreland, and Northumberland, the avowed object of which was to restore popery, and deliver the queen of Scots. The rebels restored the mass in all the places where they had sufficient authority; and in the city of Durham, tore the BIBLE and Common Prayer Book to pieces. The advance of the Queen's army under the earl of Suffolk, however, struck terror into them, so that they fled northward, and finally dispersed without hazarding a battle.0

In 1571, ARTHUR GOLDING, an Essex gentleman, published an English version of the PSALMS, with a translation of Calvin's Commentary upon them, which was printed at London, by Thomas East, and Henry Middleton, in quarto. A specimen of the translation is given by Lewis, p. 263. AN ABRIDGMENT OF THE OLD TESTAMENT, in verse, was also published by WILLIAM SAMUEL, in 1569, in 8vo. printed by William Seres: prior to which the prophecy of Jeremiah had been published, in 1566, in 8vo. with the

(29) Lewis, pp. 261. 263.

(30) Neal's Hist. of the Puritans, I. p. 224.

31

title, THE WAILYNGS OF THE PROPHET HIEREMIAH done into Englishe verse, by J. DRANT, printed at London, by Thomas Marshe. In 1571, an edition of the FOUR GOSPELS, in SAXON and ENGLISH, was also published in quarto, under the direction of Archbishop Parker, by the venerable JOHN Fox, the martyrologist, from a MS. in the Bodleian Library; and printed at London, by John Day.s9

The see of Canterbury having become vacant by the death of Archbishop Parker, in 1575, Dr. Edmund Grindal was translated from York to Canterbury, early in the ensuing year, 1576; and during the convocation, which had assembled before his confirmation had taken place, but which was concluded shortly after, several "Regulations" were adopted, which, among other articles, included the following, viz: that "The bishops were to take care that all incumbents and curates under the degree of master of arts, and not preachers, shall provide themselves with the New Testament, both in Latin and English, or Welsh; read a chapter every day, and compare the translations together. The archdeacons, commissaries, and officials, at their visitations, were ordered to give the clergy above-mentioned some text of the New Testament, to be either gotten without book, or explained; and that at the next visitation they were to take an account of their diligence and proficiency."

"933

The Reformation being yet in its infancy, and many of the public schools having being ruined by the dissolution of the monasteries to which they belonged, it was found difficult to obtain a sufficient number of learned and intelligent clergy, to occupy the situations previously filled by their Catholic predecessors. This difficulty, which

(31) Lewis, p. 263.

Newcome, List of Bibles, p. 394.

(32) Lewis, p. 4.

(33) Collier's Eccles, Hist. II, p. 551.

was increased by the disputes with the Puritans respecting the liturgy and clerical habits, led the more pious and zealous of the bishops, to attempt various methods for promoting Scriptural and, theological knowledge among the officiating clergy. Of these, none attracted more notice, or seemed better calculated to effect the design, than those assemblies of the clergy for the discussion of Scriptural topics, which obtained the name of PROPHESYINGS, but which the queen, from misrepresentation, and her own peculiar views, determined to suppress. Archbishop Grindal, and several others of his episcopal brethren, were the warm advocates of the Prophesyings; and the firm and decided manner in which the archbishop defended and supported them, incurred the displeasure of her majesty, and occasioned his sequestration, which was continued till very near the time of his death. The honest and faithful letter which he addressed to the queen, on receiving her commands to suppress these religious exer-cises of the clergy, is preserved by Strype, in his life of this excellent prelate. An extract from it will show the nature of the "Exercises;" and the decided mind of the archbishop. It is dated December 10th, 1576, and after defending the necessity and usefulness of preaching, in preference to reading the Homilies, which "were devised only to supply the want of preachers;" his grace thus proceeds:

"Now for the second point, which is concerning the learned exercises, and conference amongst the ministers of the church, I have consulted with divers of my brethren, the bishops, by letters, who think it the same as I do, viz. a thing profitable to the church, and therefore expedient to be continued, and I trust your Majesty will think the like when your highness shall be informed of the manner and order thereof; what authority it hath of the Scriptures, what commodity it bringeth with it, and what incommodities will follow, if it be clear taken away.

.

The authors of this exercise are the bishops of the diocese where the same is used; who both by the law of God, and by the canons and institutions of the church now in force, have authority to appoint exercises to their inferior ministers, for the increase of learning and knowledge in the Scriptures, as to them seemeth most expedient, for that pertaineth ad disciplinam clericalem. i. e. to the discipline of ministers. The time appointed for the assembly, is once a month, or once in 12 or 15 days, at the discretion of the ordinary. The time of this exercise is two hours, the place, the church of the town appointed for the assembly. The matter entreated of, is as followeth: Some text of Scripture before appointed to be spoken, is interpreted in this order: First, the occasion of the place is showed: Secondly, the end: Thirdly, the proper sense of the place: Fourthly, the propriety of the words; and those that be learned in the tongues, showing the diversities of interpretations: Fifthly, where the like phrases are used in the Scriptures: Sixthly, places of Scripture that seem to repugn are reconciled: Seventhly, the arguments of the text are opened: Eighthly, it is also declared what virtues and vices are there touched; and to which of the commandments they pertain: Ninthly, how the text has been wrested by the adversaries, if occasion so require: Tenthly, and last of all, what doctrine of faith or manners the said text doth contain: The conclusion is with a prayer for your Majesty, and all estates, as is appointed by the Book of Common Prayer; and a Psalm. These orders following are also observed by the said exercise, first, two or three of the gravest and best learned pastors, are appointed of the bishops to be moderators in every assembly. No man may speak unless he be first allowed by the bishop, with this proviso, That no layman be suffered to speak at any time. No controversy of this present time and state shall be moved or dealt withal. If any attempt the contrary, he

None is suffered to

is put to silence by the moderator. glance openly, or covertly, at persons, public or private; neither yet any one to confute another. If any man utter a wrong sense of Scripture, he is privately admonished thereof, and better instructed by the moderators, and other his fellow ministers. If any man use immodest speech, or irreverent gesture or behaviour, or otherwise be suspected in life, he is likewise admonished as before. If any wilfully break these orders, he is presented to the bishop to be corrected. The ground of this or the like exercise is of great and ancient authority; for Samuel did practise such like exercises in his time, at Naioth, in Ramatha, and at Bethel. So did Elizæus, at Jericho, which studious persons in those days were called filii Prophetarum, i. e. the sons of the prophets, that is to say, the disciples of the prophets, that being exercised in the knowledge and study of the Scriptures, they might be able men to serve in God's church, as that time required. St. Paul also doth make express mention, I. Cor. xiv. That exercise St. Paul [calleth] Prophetiam, i. e. 'Prophecy,' and the speakers Prophetas, i. e. 'Prophets,' for Prophetia in that and the like places signifieth the assent and consent of the Scriptures. And therefore doth St. Paul attribute unto these that be called Prophetæ in that chapter, doctrinam ad ædificationem, et exhortationem et consolationem."

"Howsoever report hath been made to your Majesty, yet I and others whose names are noted in the margin hereof" [viz, the archbishops of Canterbury and York, and the bishops of London, Winchester, Bath, Lichfield, Gloucester, Lincoln, Chichester, Exeter, and St. David's] "as they have testified unto me by their letters, have found by experience, that these profits and commodities following have ensued of them: 1. The ministers of the church are more skilful and ready in the Scriptures, and more apt to teach their flocks. 2. It withdraweth