INFLUENCE OF ERS. cœlo a Deo Patre nostro modis plane omnibus remissa esse...opem tuam divinam per meritum Filii tui dilecti supplices imploramus FOREIGN...nobisque dones Spiritum Sanctum tuum...ut lex tua sancta illi [cordi] insculpi ac per nos demum...tota vita nostra exprimi ejus beneficio possit '.' 1 Cardwell, Two Prayer-Books of Edw. VI. compared. Pref. p. xxxii. note. Hooper mentions a-Lasco as alone standing on his side of all the foreigners who had any influence; Orig. Lett. XL. He was named among the thirty-two commission- See TROUBLES AT FRANK- English con exiles at CHAPTER III. The Prayer-Book in the Reign of Elizabeth. 'My crown is no way subject to any power whatever, save to that of Christ, the King of kings. I shall, therefore, esteem as enemies both to God and myself all such of my subjects as shall hereafter own any foreign or usurped authority within my realm.'-Q. ELIZABETH'S Speech in the Privy Council, May 15th, 1559. DURING the reign of Mary the history of the Prayerbook is traced at Frankfort. Thither Pullain fled with his companions, when the refugees of various nations were driven from their homes in England1. The magistrates assigned a church for the use of the French French and protestant congregation: and when a company of English gregations of exiles settled there, they were allowed to use the same Frankfort. 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 own2. Knox was invited to act as their minister; and a description of the English Service-book was sent to Calvin for his disapprovals. 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 unhappily form a large 1 Mary came to the throne July 6th, 1553; and early in September P. Martyr, a-Lasco, and the body of foreigners, were obliged to flee. Soames, Hist. Ref. IV. 79. 3 See Append. § 3. Orig. Lett. CCCLVII.-CCCLXI. AT FRANK item in the future history of the Book of Common TROUBLES Prayer. FORT. Elizabeth. On the accession of Elizabeth (Nov. 17, 1558) the Accession of 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 cruelty1. 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 caution2; from the very probable fear that the reformers would outstrip the royal prerogative, and the difficulty of restoring the PrayerBook, 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 1 See Soames, Hist. Ref. IV. 587; Strype, Eccles. Mem. 'Mary,' Append. LXXXV. 2 Soames, ib. p. 599. See Hardwick, Hist. of the Articles, ch. vi. PP. 115, sqq. 1st ed. 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 amendments 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 a the bishop of Rome, and all his First steps revival of towards a the Reformation. TION OF TION. RESTORA- paper of questions and advices was prepared 1, suggestTHERE ing the mode in which the reformed religion could be most safely re-established 2. The manner of doing of it' is advised to be by a consultation of such learned men as be meet to shew 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 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 proclamation (Dec. 27, 1558), which allowed the Gospel and Epistle, and the Ten Command Proclama tion forbidding preaching. : 1 The paper was most probably drawn up by Sir Thomas Smith, who had been secretary of state to K. Edward, and was submitted to Cecil. Strype, Annals, ch. ii. p. 51; and Append. IV. 2 There was not only in this juncture a formidable popish party to struggle with, but a Lutheran party also.' Ibid. p. 53. 6 TION OF THE REFORMATION. the Litany in ments to be read in English, but without any exposition; RESTORAand forbad any other manner of public prayer, rite, or ceremony in the church, but that which is already used, and by law received, or the common Litany used at sanctioning this present in her Majesty's own chapel1, and the English. Lord's Prayer, and the Creed in English, until consultation may be had by Parliament 2....' Besides the introduction of the Litany in English into her own chapel, it is said that the Queen had on Christmas-day commanded Oglethorpe, Bishop of Carlisle, when standing ready to say mass before her, not to elevate the consecrated host, because she liked not the ceremony3. er's Speech at of Parlia To the same effect was the speech of the Lord- Lord-KeepKeeper Bacon at the opening of Parliament (Jan. 25, the opening 1559): 'that laws should be made for the according ment. and uniting of the people into an uniform order of religion:... that nothing be advised or done which anyway in continuance of time were likely to breed or nourish any kind of idolatry or superstition; so on the other side heed is to be taken, that by no licentious or 1 "The Litany, used in the Queen's Majesty's chapel, according to the tenor of the Proclamation, 1559,' is reprinted in Lit. Services of Q. Elizabeth, (Park. Soc.) 'A Confession' is prefixed, being the Confession in the Communion Service adapted to individual use: after the prayer, We humbly beseech thee, O Father,' &c. follows A prayer for the Queen's Majesty ;' then the prayer for the Clergy and people; then 'A Prayer of Chrysostome,' and 'ii. Cor. xiii.' with the note, 'Here endeth the Litany used in the Queen's Chapel.' After this are Prayers, 'For Rain, if the time require,' 'For fair Weather,' 'In the time of Dearth or Famine,' 'In the time of War,' 'In the time of any common Plague, or sick ness,' the collect, O God, whose 2 Cardwell, Doc. Ann. XLII. 3 Strype, Annals, ch. ii. p. 50. See Heylin, Hist. Ref. (Eccl. Hist. Soc.) I. p. 272, note. |