change of his faith in matters of questions in religion, certainly herein it might also be truly answered, that although we can be glad that all persons should by God's inspiration change from ignorance, or error, to knowledge and truth, yet mean we not to prescribe to him or any person that they should at our motion or in respect of us change their religion in matters of faith. Neither doth the usage of the divine service of England properly compel any man to alter his opinion in the great matters now in controversy in the church, only the usage thereof doth direct men daily to hear and read the scriptures, to pray to Almighty God (by daily use of the psalter of David) and of the ancient prayers, anthems, and collects of the church, even the same which the universal church hath used and doth yet use."*

In her answer to the French ambassadors, she further says, that, "if the form of religion in England, as it is established by the laws of the realm, were considered by them, as it might easily be, considering that it was published and to be seen both in Latin and French, it should be found that there is nothing in the same contrary to the Roman religion, differing only that the same is translated out of the Latin tongue into English, and that some things for reasonable respects are omitted, and not used in the church of England, so as whosoever shall use the same service cannot be accounted without religion, not to do anything contrary to the Roman religion."+

I conceive, therefore, it is placed beyond all controversy that our liturgy was compiled in the most conciliating spirit of Christian charity and forbearance, and with the most delicate and unselfish consideration for the tenderness of consciences not yet enlightened. Such as it is, (as far at least as this controversy is concerned,) it was for several years used by the Roman catholics. Why they afterwards left our communion, and created disunion in the English church, it is for them to say. Certainly the fault lay not in our ritual.

A LASCO'S LITURGY.

ALTHOUGH the reformation of the Anglican church originated in domestic circumstances, and was carried on by the legitimate government of the country, nothing is more evident than the influence which foreigners obtained over it at various periods. Once it seemed as if Lutherans were to direct its course,-a conjecture which Cranmer's elevation to Canterbury might have rendered probable. Henry, notwithstanding his literary war with Luther, was really desirous that Melancthon should come to England; and although the royal polemic doubtless intended to teach, and not to learn-to modify, and not subscribe the Augustan confession, the results of such a visit on the national mind may be easily imagined. Those of our divines, however, whom he officially met with, failed in securing his favourable opinion,

“ ἄγευστοι ἡμετέρας φιλοσοφίας καὶ γλυκύτητος,” as he called them ; and the unfortunate marriage of Henry with Anne of Cleves, the fall of Cromwell, and the six articles, made a breach between England and Luther's disciples which many an exile had reason to deplore.

In Switzerland, on the contrary, a truly friendly reception was given to every sufferer for conscience' sake, which pleaded audibly with those at home in favour of Helvetian principles; and when the English reformers enjoyed, under Edward VI., a season of prosperity, they repaid with interest the sympathy many of them had experienced. None who symbolized with the churches of Zurich, Basle, and Geneva, were allowed to want entertainment here. Peter Martyr, whose opinions had been conforming to those of Zuinglius for years before he abandoned his rich preferments in Italy, was placed in the divinity chair at Oxford; Bucer held the same post at Cambridge; and Cranmer's palaces sheltered many strangers of the same description, who were treated with great kindness, and not unfrequently consulted on matters of deep importance.

Many motives combined to encourage this influx from other nations. A want of learned advocates was felt by the most eminent reformed clergy, and they saw the cause of truth suffering in consequence. Charles V. was enforcing the Interim wherever his power extended. Persecution had shed her halo round the heads of all who sought an asylum from his severities, and given a moral weight to their character which attached itself to their sentiments. And to that large and important body in the state-including the Protector, who looked on the reformation as one of those scarce opportunities in which the service of God and the enriching of his servants went hand in hand-who desired nothing more than the purity of religion except the revenues of the bishoprics, any persons were welcome who came from countries destitute of episcopacy, who would by their eminent accomplishments and piety convey an impression that such establishments must be unnecessary or injurious.

Whether these men conferred on the church of England all those benefits for which their contemporaries gave them credit may admit of doubt. That they did much good is certain; but their minds had been formed under tuition which led them rather to think how much might be changed to suit the taste of innovators than how little it might suffice to alter. Within ten years of Edward's demise, even Helvetians acknowledged that his church reforms were sufficient in the estimation of the pious; but while any chance remained for effecting more they never let them rest. The two professors gave a niggard support to the English ritual, and Bucer's observations on the First Prayer-book of Edward, notwithstanding the encomium with which he began, and notwithstanding that most of his recommendations were adopted, furnished many valuable hints, of which the puritans soon learned how to avail themselves.

But if Bucer, and Martyr, who concurred with him in his censure, were content to suggest alterations in the liturgy, a third stranger was not wanting to produce a totally new one, and organise a church, which Laud appropriately called," a Goshen in Egypt," for our disconVOL. XV.-June, 1839.

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tented spirits. John à Lasco, a noble Pole, was in early life the friend and associate of Erasmus at Basle, who has borne testimony to his excellence of disposition and learning. After a short stay in Italy, he returned to Switzerland, where he was persuaded by Zuinglius to reexamine the grounds of his religious faith. This task he appears to have very rapidly completed, since he returned to Poland a reformed member of the church (as it is reported) in the same year. There, however, he was made Provost of Gnesna and Lencziez, and nominated Bishop of Vesprim; offices which he retained until 1540, when he left his country, and ministered to a congregation at Embden. On the Interim, he accepted Cranmer's invitation to England, and shared his hospitality at Canterbury and Lambeth. As the two most eminent foreign visitors were provided for at the universities, and the influx of strangers similarly circumstanced with à Lasco became considerable, it was determined to form them all into a church under his superintendence. As many of these entertained opinions remote from each other, and from truth, it would not seem to have been a greater hardship to require their conformity to the English ritual than to any other, and that may have been Cranmer's idea; but à Lasco, having induced the primate to bring this scheme before the council, probably trusted to the Duke of Somerset for arranging its details. Hence, perhaps, the archbishop obtained a more ample favour for his friend than he contemplated, and which afterwards he had abundant reason to regret. The Pole, however, having left these matters in train, went to Embden, and induced his former congregation to accompany him to London. In 1550, he was appointed spiritual superintendent of all foreigners frequenting the metropolis. The beautiful church formerly belonging to the Austin friars, behind Broad Street, was appropriated to their use; and a liturgy drawn up, remote enough in spirit from that of the establishment, but very explicit on those topics in which à Lasco dissented from it. A too sensitive feeling of delicacy and gentlemanly refinement was not the foible of that age; the licence allowed was fully taken, and nothing less may have been expected. Yet it is lamentable, when calling its issue to remembrance, to discover that the holy discipline, with all its liberty of prophesying, and equivocal generation of orders, was first produced under the primate's auspices and the king's charter.

According to à Lasco's liturgy, there were two orders of ministers, the elders and the deacons. Preaching and administering the sacraments were confined to certain of the former; the administration of discipline was committed to all. Deacons were inferior to both, and were employed solely in collecting and distributing the alms of those whose wealth enabled them to relieve the poorer brethren. Whence the first elders derived their orders, it is unnecessary to ask. The church was imported entire from Embden, and nothing further is here attempted than to exhibit it as it appeared in London in 1550. Whenever a church officer was wanted to supply a vacancy, (a minister of the word, for instance,) the congregation was assembled, sermons delivered explanatory of his duties, and all were dismissed to seek divine direction in private prayer and abstinence, as to the member on

whom their choice should fall, whose name each person was to send in writing to an elder. From among those who had the greatest number of votes, the elders selected him whom they judged best qualified for the office, called him before them, and inquired whether he had any reason to refuse it. If not, on the following Sunday, after sermon, his name was declared, and he was brought forward before the congregation. If no charge should be substantiated against his character, piety, or learning, in the ensuing week, he was presented to the king. Being approved, the election was confirmed by the silence of the congregation, and the elders proceeded to ordain.

They demanded of him, "whether he felt himself excited by an internal inspiration of the Spirit to receive this ministry-that is to say, not by any aim after his own profit, &c. Whether he believed that the doctrines of the Old and New Testament prophets and apostles, as set forth in the Bible, were the only true and perfect foundation of the catholic church, &c. Whether he would build with all caution on this foundation, gold, silver, and precious stones, avoiding all wood, hay, and stubble. Whether, failing in life or doctrine, he would always be willing to submit to the church discipline, should it require his own censure or deposition." These questions were answered in words prescribed, and followed by imposition of hands, and prayer.

The forms made use of are by no means destitute of beauty, and contain the effusions of a pious and zealous mind, in earnest about religion. They shew, however, no obscure tokens of a polemical spirit, and thus remind the reader that they were substituted for others far superior, in the mere wantonness of individual opinion.

After a short address commenting on the inability of any minister duly to perform his sacred office without that aid which can only be given from on high, the congregation was invited to join in the following petitions:*_

"Lord God Jesu Christ, who hast promised to be with thy church even unto the end of the world, to rule and govern it by thy Holy Spirit, and who hast so loved it as not only to shed once for it thy most innocent blood, but also hast willed that there should evermore be in it teachers and witnesses of this thy so great benefit, for the refreshment of saints and accomplishing the consummation of thy mystical body, which we are: We humbly pray Thee, our Lord, king, teacher, purifier, eternal, that it may please thee to replenish with thy spirit this man our brother, elected by us to the ministry of the word in thy holy name, to the end that the ministry of thy divine word, and the perfect and healthful witness of thy benefits, may be retained and kept among us. Give him prudence to follow well thy word. Enable him to drive hence and extirpate the deceits of Satan, and the tyranny of antichrist, and all his relics, if any such remain in our church. Give him such a mouth and wisdom, O Lord, that, with the authority of thy word, he may stop the mouths of all adversaries, and drive the wolves from thy fold, to the end that this thy people, instructed by their minister in thy true knowledge, may praise thee and render thanks, and advance more and more in obedience to thy holy will, and in all piety, to the immortal glory of thy kingdom, and thy heavenly Father's. The which also we humbly pray in thy name, as we are taught by thee, saying, Our Father," &c.

It must be observed that this liturgy, written originally in Latin, and probably translated extempore into French, Italian, German, and Dutch, by the pastors of the different congregations, is now only found in a French version, published by Clematius, in 1556; a book of very rare occurrence. Hence, perhaps, some of the tautology which sounds harshly in the translation of a translation may have resulted.

This prayer ended, all the other ministers and elders of the church approached the elected minister; and, laying their hands on his head, he who was officiating said, with a loud voice

"Our God and heavenly Father, who hath called thee to the ministry of the word in this his church, illuminate thee with his Holy Spirit, and strengthen thee by his powerful hand, and so rule and govern thy ministry that thou mayest be able faithfully and fruitfully to order it for the advancement of the kingdom of his only Son, in his church, by the preaching of his gospel, which he hath declared by the same Jesus Christ, his only Son, our Lord and Saviour. Amen."

An exhortation to the people, at the minister's discretion, followed; and then an admonition, in prescribed words, to the minister. The service concluding with a psalm.

The same forms were used in ordaining a superintendent, only that the consent of all the churches was required, which, should it at any time be unattainable, the choice between two was referable to the king. This office was singularly enough represented as of divine appointment, being conferred on Peter, when Christ commanded him to strengthen his brethren; à Lasco could not be charged, however, with magnifying it, or lording over God's heritage, if he acted on his views of its institution. The superintendent was bound to maintain the strict equality of all ministers with himself. In fact, his whole duty seems to have been to summon convocations, and to suggest measures to the senate of each particular church. His influence was to be rather moral than official, in setting an example to his colleagues; and he stood pledged at his ordination to submit without a murmur, whenever they pleased to censure, suspend, or depose him.

(To be continued.)

ON INTERCOURSE BETWEEN THE CHURCH OF ENGLAND AND THE CHURCHES IN THE EAST.

(Continued from p. 504.)

HAVING in my former paper pointed out some errors which it appears highly important to avoid, I may perhaps be permitted now to suggest some rules in accordance with primitive maxims, by which our probable intercourse with eastern churches may be so conducted as to prepare the way for the restoration of complete intercommunion between ourselves and them, and their ultimate purification.

First, then, it appears desirable that, for the future, no religious mission, nor any permanent residence of a clergyman of our church should be undertaken without the explicit sanction of the bishop and metropolitan to whom he is subject.

2ndly, That every clergyman so sent abroad should carry letters credential from his own bishop and metropolitan, specifying the objects of his mission or residence, and requesting the sanction of the metropolitan and bishop of whatever province or diocese he may enter.

3rdly, That steps should be taken for the purpose of placing the English congregations abroad in communion with the bishops in whose territories they are locally situated, still on the understanding that they