APPENDIX. NOTICES OF CERTAIN FOREIGNERS WHO HAVE BEEN I. CONTINUAL controversies within the English Church have turned upon the comparative merits and authority of the First and Second Prayer Books of Edward VI. As to their merits, some regard the first Book as still leavened with Popish doctrines and practices to others the second Book appears the work of foreign influence, and of pertinacious opposition to catholic antiquity. The question of authority, however it may be historically decided, can be of little moment to those who now use our Prayer Book, as successively amended, and as fully authorized by Parliament and Convocation in 1662. It may be quite certain that the Convocation 'was not permitted to pass its judgment on the Second Service Book put forth by authority of Parliament in the reign of Edward VI., and for his plain reason, that it would have thrown all possible difficulties in the way of its publication;'2 yet this second Book must De regarded as an English book revised by a selected number of English bishops and divines. It may be said that foreigners were consulted about the revisal; and it is true that the opinions of some strangers were asked: but even in the case of such men as Bucer and Martyr, who from their position would naturally be consulted, and on points where alterations agreed with their expressed opinions, it is not certain that those alterations were made in consequence of their influence. Of all the foreigners who were engaged in the work of reformation, Melancthon and Luther had the greatest influence both in the general reformation of the 1 Maskell, Ancient Liturgy, Pref. P xcvi. 2 Cardwell, Synodalia, vol. I, Pref. p. x. Influence of Influence of English Church, and in the composition of the English Book of Common Prayer, where it differed from the Mediæval Service Books. Foreigners. MELANC- Appointed LUTHER. His Nuremberg Service. 2. Melancthon was repeatedly invited into England; and it seems probable that his opinion, supported by his character and learning, had great influence on Cranmer's mind. As early as March 1534, he had been invited more than once;1 so that the attention of Henry VIII. and Cranmer had been turned towards him, before they proceeded to any doctrinal reformation. The formularies of faith which were put forth in the reign of Henry, are supposed to have originated in his advice. On the death of Bucer (Feb. 28, 1551), the professorship of Divinity at Cambridge was offered to Melancthon, and after many letters he was at last formally appointed3 (May 1553). It is perhaps needless to add that he never came into England; and although his presence had been so much desired, it does not appear that he had any influence with regard to the alterations introduced into Edward's Second Prayer Book. 3. The first Book was largely indebted to Luther, who had composed a form of Service in 1533, for the use of Brandenburg and Nuremberg. This was taken by Melancthon and Bucer as their model, when they were invited (1543) by Hermann, Prince Archbishop of Cologne,5 to draw up a Scriptural form of doctrine and worship for his subjects." This book contained 'directions 3 'Regiis literis vocor in Angliam, quæ scriptæ sunt mense Maio. Melancth. Epist. No. 5447; Opp. VIII. 135. 4 Seckendorf. Hist. Lutheran. Part III. xxv. Add. IV. 5 This excellent man could not accomplish his purpose of reformation. He was excommunicated in 1546, and though at first supported by the Emperor against the Pope for political purposes, he was deprived in 1547, and lived in retirement until his death, Aug. 13, 1552. See Hardwick, Reformation, p. 65. 6 6 'Postquam veni Bonnam, intel 'Scripsi lexi episcopum dedisse mandatum, for the public services and administration of the sacraments, with forms of prayer and a litany; and also expositions of several points of faith and duty."1 The Litany presents many striking affinities with the amended English Litany of 1544. The exhortations in the Communion Service (1548 and 1549), and portions of the Baptismal Services, are mainly due to this book, through which the influence of Luther may be traced in our Prayer-Book, where additions or considerable changes were made in translating the old Latin Services.2 Influence of Foreigners. The Consultation' of Hermann, archbishop of Cologne. BUCER. His opinion English Reof the formation, 4. Martin Bucer arrived in England, at Cranmer's invitation, MARTIN in April 1549, and was appointed King's Professor of Divinity at Cambridge. His opinion of the First Prayer Book, which was then in course of publication, he gives in a letter written to the friends whom he had left at Strasburg, on the day after he reached Lambeth: 'The cause of religion, as far as appertains to the establishment of doctrines and the definition of rites, is nearly what could be wished. . . . . We hear that some concessions have been made both to a respect for antiquity, and to the infirmity of the present age. ? Of the use of vestments, candles, commemoration of the dead, and chrism, he says, 'They affirm that there is no superstition in these things, and that they are only to be retained for a time. . . . This circumstance greatly refreshed us, that all the services in the churches are read and sung in the vernacular tongue, that the doctrine of Justification is purely and soundly taught, and the Eucharist administered according to Christ's ordinance.3 . . . . In the following year he was required to state his opinion touching any parts of the Prayer 1 This work was first published in German in 1543, Simplex Judicium de Reformatione Ecclesiarum Electoratus Coloniensis.' A Latin translation was published at Bonn in 1545, Simplex ac pia deliberatio,' &c. for clearness and fulness inferior to the German original. Fallow, Baptismal Offices Illustrated, p. 27. An English translation of the Latin work was printed in 1547, entitled, A simple and religious consultation of us Herman by the grace of God archbishop of Cologne, and Prince Elector, &c. by what means a Christian reformation, and founded in God's word, of doctrine, administration of the divine Sacra ... ments, of ceremonies, and the whole 2 See Strype, Cranmer, II. 31; Orig. Lett. CCXLVIII. and ceremo nies retained in 1549. Influence of Bucer's 'Censura Office. Book which seemed to him to need alteration: and he then again expressed his general satisfaction with it. He prepared, however, a laborious criticism of the whole book, extending to twenty-eight chapters.2 He objects to the use of the choir for Divine Service, as being an antichristian separation of the clergy from the laity, and also inconvenient for hearing. He speaks in terms of general approbation of the Communion Service, and the order that intending communicants should signify their names to the Curate, and the new directions about the form and substance of the Bread, which he wishes to be made still thicker, so as to resemble real bread. He objects to the use of any part of the Office without proceeding to an actual communion, to the receiving of oblations from persons absent, to the practice of non-communicants remaining in church, and to certain gestures, such as kneeling, crossing, knocking upon the breast, which were practised by many people, and allowed, though not directed by a rubric. He objects to the use of peculiar vestments at this Service, because they had been abused to superstition, and would lead to disputes; also to the delivery of the Bread into the mouth instead of the hand of the communicant, and to the direction to place upon the holy table so much bread and wine as may be sufficient for the communicants, as implying a superstitious notion of the effect of consecration: he allows, however, that at a very early period care was taken to 1 'Equidem cum primum in hoc regnum venissem, quæ publice dogmata quique ritus in ecclesia essent recepti, videremque eo, num meum possem ministerium his solido consensu adjungere, librum istum sacrorum per interpretem, quantum potui, cognovi diligenter; quo facto egi gratias Deo, qui dedisset vos has cæremonias eo puritatis reformare; nec enim quicquam in illis deprehendi, quod non sit ex verbo Dei desumptum, aut saltem ei non adversetur commode acceptum. Nam non desunt paucula quædam, quæ si quis non candide interpretetur, videri queant non satis cum verbo Dei congruere.' Buceri Prologus in Censuram. 2 Censura Martini Buceri super libro Sacrorum, seu ordinationis eccie sia atque ministerii ecclesiastici in 3 De hac quantas possum ago gratias Deo, qui dedit eam tam puram, tamque religiose ad verbum Dei exactam, maxime illo jam tempore quo hoc factum est, constitui. Perpaucis enim verbis et signis exceptis nihil omnino in ea conspicio, quod non ex divinis depromptum Scripturis sit; si modo omnia populis Christi digna religione exhiberentur atque explicarentur.' Ibid. p. 465. 4 'Non quod credam in ipsis quicquam esse impii per se, ut pii homines illis non possint pie uti.' Ibid., p. 458. Foreigners. avoid profanation of the remains of the consecrated elements. Influence of He objects to prayer for the dead, and to the phrase, 'sleep of peace,' as implying a sleep of the soul; to the ceremonies of making the sign of the cross, and taking the elements into the hand in the action of consecration; to the prayer for such a consecration that the elements may become to us the Body and Blood of Christ; and to the mention of the ministry of the holy angels in carrying our prayers before God. He approves of homilies, and proposes several additional subjects for new ones. He allows that a second Communion was anciently administered on high festivals, when the churches were too small to hold the congregation; but he dislikes the practice, implying, as it did, that there would be a larger number of communicants at Christmas and Easter than at other times, whereas all ought to communicate every Lord's Day. He proposes that Baptism should be administered between the Baptismal Office. sermon and the communion, because more people were present than at the morning or evening prayers: and that the office should be begun at the font, where the congregation can hear, instead of at the church door. He observes that every scenic practice ought to be removed from Divine Service, and that whatever ancient ceremonies are retained should be few in number, and should be carefully explained to the people: such ceremonies in Baptism were, the putting on the white garment, or chrisom, the anointing with chrism, and the signing with the cross: exorcism also he considers to be improper, unless all unbaptized persons are demoniacs,—a notion which would destroy many of our Lord's miracles. The clause which asserts the sanctification of water to the mystical washing away of sin by the Baptism of Christ he wishes to be omitted, utterly disliking all benedictions, or consecrations of inanimate things. He wishes the phrase to be altered, that infants 'come,' whereas they are brought to Baptism: he dislikes the mode of addressing the infants, who cannot understand what is said, both at the time of signing with the cross, and in the examination which was addressed to the child, although the questions were answered by the sponsors. He approves of private Baptism in case of necessity. He insists upon frequent catechizing, and that all young persons, Catechism. whether confirmed or not, should be present, and that none should tion. be confirmed before they had approved by their manners their Confirmafaith, and determination of living unto God. He desires that marriages should be solemnized only in open day, and before the Matrimons |