respecting the opening portion of our Service is, that the hint may have been taken from two books of Service used by congregations of refugees in England, which were published about this time: the one being the version of Calvin's form, by Pollanus ; and the other, that used by the Walloons under John Laski, or à-Lasco. Influence of JOHN A- of the Superinten. foreign Pro testant congregations in London. 9. This truly influential person was a Polish noble, who left his country and his honours for the freer acknowledgment of the Gospel. His first visit to England was in September 1548, when he resided six months with Cranmer. The introduction of the Interim into Friesland compelled him to seek a shelter in England in 1550.1 He was then appointed superintendent of the congregations of foreign Protestants, German, Belgian, French, and Italian, in London: and his personal character appears to have obtained for them the church of St. Augustine's Monastery, with permission to use their own ceremonies. He published in Latin the service used by his Church.3 His friendly intercourse with His form of Cranmer would naturally lead to an inquiry as to the form of his worship; and that, not only with a reference to the English ServiceBook then under review, but that the English Government might know to what they were giving shelter and sanction. In this book there is a form of Confession and of Absolution, in which some phrases resemble the corresponding portions which were added to the second Book of Edward VI. '... Neque amplius velis mortem peccatoris, sed potius ut convertatur et vivat . . . omnibus vere pœnitentibus (qui videlicet agnitis peccatis suis cum sui accusatione gratiam ipsius per nomen Christi Domini implorant) omnia ipsorum peccata prorsus condonet atque aboleat . . . omnibus, inquam, vobis qui ita affecti estis denuncio, fiducia promissionum Christi, vestra peccata omnią in cœlo a Deo Patre nostro modis plane omnibus remissa esse . . . opem tuam divinam per meritum Filii tui dilecti supplices imploramus... nobisque dones Spiritum Sanctum tuum . . . ut lex ... 1 Orig. Lett. p. 483, Martyr to ministerii, in peregrinorum, potissiBullinger (June 1, 1550). He was mum vero Germanorum ecclesia; inappointed superintendent by King stituta Londini in Anglia per EdEdward, on the 24th of July; ibid. vardum Sextum.' Sine loco et anno. note. Hardwick, Reformation, p. 219. Laski published a second edition in 2 Now the Dutch church in Austin Latin, and in French, in 1555, at Friars. Frankfort, after the expulsion of the 36 Forma ac ratio tota ecclesiastici Protestants from England. Service contains a fession and form of Con Absolution. Influence of tua sancta illi [cordi] insculpi ac per nos demum Foreigners. nostra exprimi ejus beneficio possit. 1 He 1 Cardwell, Two Prayer Books of much of the Romanist element. Ed. VI. compared. Pref. p. xxxii. was supposed to have influenced note. Hooper mentions à-Lasco as the change in Cranmer's opinions in alone standing on his side of all the this direction; Orig. Lett. CLXXXVI. foreigners who had any influence; John ab Ulmis to Bullinger, Nov. 27, Orig. Lett. XL. He was named 1548. He maintained true doctrine among the thirty-two commissioners against the anti-Trinitarianism which to frame ecclesiastical laws; ibid. was the bane of the Reformation in CCXXXVI. He left England, Sept. Poland. See Krasinski, Sketch of the 15, 1553; ibid. CCXL. See Strype, Reformation in Poland, I. pp. 238 Cranmer, II. 22. Laski took the sqq.; British Magazine (June 1839), Zwinglian, or Calvinistic, side of the xv. p. 614; Hardwick, Reformation, Reformation against the Lutheran, pp. 92 sq. which he conceived to retain too CHAPTER III. THE PRAYER BOOK IN THE REIGN OF ELIZABETH. [A.D. 1558-1603.] Frankfort. French and gregations of Frankfort. English con exiles at DURING the reign of Mary the history of the Prayer* Troubles at Book is traced at Frankfort. Thither Pullain fled with his companions, when the refugees of various nations were driven from their homes in England. The magistrates assigned a church for the use of the French Protestant congregation: and when a company of English exiles settled there, they were allowed to use the same church on alternate days in the week, and at different times on the Sunday. A stipulation was, however, made that the English Service was to be brought somewhat into agreement with the French Order. Probably this was done, not only from the prevalent ignorance of toleration, but at the desire of some among the English exiles, who preferred the French form of Service to their cwn.2 Knox was invited to act as their minister; and a description of the English Service Book was sent to Calvin to elicit the expression of his disapproval. It is a painfully interesting document, and the first of a long series of expressions of dislike to ritual observances, to primitive institutions and Apostolical order, which 2 Ibid. p. 560. 3 1 Mary came to the throne, July 6th, 1553; and early in September 3 See Append. § 3. Orig. Lett. P. Martyr, à-Lasco, and the body of CCCLVII.-CCCLXI. Hardwick, Reforeigners, were obliged to flee. formation, p. 237. Soames, Hist. Ref. IV. 79. of the Restoration unhappily form a large item in the future history of Reformation. the Book of Common Prayer. Accession of On the accession of Elizabeth (Nov. 17, 1558) the people generally were more prepared to receive the religious teaching of the Reformers than they had been in the time of Henry, or even of Edward. They had now learned that it alone would give them freedom from the most revolting cruelty.1 The Protestant divines who remained alive came forth from their hiding-places, and with others who now returned from the Continent began once more to occupy the pulpits. The conduct of the Queen was marked by extreme caution;2 from the very probable fear that the Reformers would outstrip the royal prerogative, and the difficulty of restoring the Prayer Book, while the statutes of the late reign were unrepealed, and the benefices were mostly held by Romanists. The Mass, therefore, still continued, and the Queen was crowned according to the ceremonies of the Roman Pontifical. An English Litany3 was, however, used in the royal chapel; and about the beginning of December a 1 See Soames, Hist. Ref. Iv. 587; Strype, Eccles. Mem. Mary, Append. LXXXV. Hardwick, Reformation, pp. 239 sqq.; cf. Hallam, Constitutional Hist. of England, I. pp. 144 sq. 2 Soames, ib. p. 599. See Hardwick, Hist. of the Articles, ch. vi. pp. 116 sqq. Hallam, I. 234. 3 As it was in debate which of Edward's Prayer Books should be revised for the use of the Church, the Litany printed in the first month of Elizabeth's reign was not taken from either of them, but rather from the original form (1544), with amend ments in the collects, and concluding with the prayer of St. Chrysostom. It has the word 'dolour of our heart' (from 1544); one edition retains the petition for deliverance from the tyranny of the bishop of Rome and all his detestable enormities,' which is omitted in another, the same in all other respects. A copy of each edition is in the Cambridge University Library. It is reprinted in Liturgical Services of the Reign of Q. Elizabeth (Park. Soc.). See Mr. Clay's Pref. pp. ix. sqq. No authority is claimed for these publications: yet changes which appear in them were sanctioned in 1559; and no copy of the Litany, which was in use in the royal chapel on the 27th of December, is known to be extant, unless it be the one of these editions which omits the mention of the bishop of Rome. Cf. Lathbury, Hist. of P. B. p. 43. 2 ་ of the Reformation of reviva atiga. paper of questions and advices was prepared,' suggesting Restoration the mode in which the Reformed religion could be most safely re-established. The manner of doing of it is Firststeps advised to be by a consultation of 'such learned men' the Reform 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, Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pilkington . . .' and meanwhile to prohibit 'all innovation, until such time as the book come forth; as well that there 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.' Another question is propounded, ‘What may be done of her Highness 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?' To which it is proposed '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.' This advice was acted upon. Preaching was forbidden by a proclamation3 (Dec. 27, 1558), 1 The paper was most probably drawn up by Sir Thomas Smith, who had been Secretary of State to King Edward, and was submitted to Cecil. Strype, Annals, ch. ii. p. 51; and Append. IV. Hallam speaks of it as Cecil's, 'written with all his cautious wisdom;' Constit. Hist. I. 150. 2 There was not only at this juncture a formidable popish party to struggle with, but a Lutheran party also." Strype, Annals, ch. ii. p. 53. Cf. Life of Grindal, Bk. 1. ch. iii. 3 On the extensive and somewhat indefinite authority arrogated to proclamations at this period, see Hallam, Const. Hist. I. 320 sqq. |