Augsburg Confession.

"Cum in hac vita multi hypocritæ et mali admixti "sint, licet uti Sacramentis, quæ per malos admini"strantur, juxta vocem Christi, Matt. xxiii. 2. Sedent "Scribæ et Pharisæi in cathedra Mosis, &c. Et Sacra❝menta et verbum propter ordinationem et mandatum "Christi sunt efficacia, etiamsi per malos exhibeantur." Art. 8.

34th Article of our Church.

"Traditiones atque ceremonias easdem non omni66 no necesse est esse ubique, aut prorsus consimiles. "Nam et variæ semper fuerunt, et mutari possunt pro "regionum, temporum, et morum diversitate, modo " nihil contra verbum Dei instituatur."

Articles of 1540.

"Traditiones vero et ritus atque ceremonias, quæ "vel ad decorem, vel ordinem, vel disciplinam Ec"clesiæ ab hominibus sunt institutæ, non omnino ne❝cesse est, ut eædem sint ubique aut prorsus similes. « Hæ enim et variæ fuere, et variari possunt pro regio"num atque morum diversitate ac commodo, sic tamen, ❝ ut sint consentientes verbo Dei."

Augsburg Confession.

"Nec necesse est ubique similes esse traditiones hu"manas, seu ritus, aut ceremonias ab hominibus insti"tutas." Art. 7.

In contemplating the doctrinal Reformation of Henry's reign, we should not perhaps attribute so much importance to the counsels of Cromwell, as we usually do; for, by a diligent perusal of these Articles, we perceive how ably Cranmer could contend without him. Nor ought we to regard it as detached from that which followed; because we see that the same person was principally concerned in both, and in the latter instance not forgetful of what he had effected in the former.

Page 16, note (7)...

The origin of our Common Prayer is by no means dubious. An abridgment of the Service of the Romish Church, with such alterations and amendments, as were judged requisite to purify it from error and superstition, became the Liturgy of the Lutherans. Our own was modelled in the same way, being little more than a compilation of the ancient forms, selected with prudence, corrected with judgment, and arranged with simplicity. In most parts of it our Reformers kept in view a work of a similar description, then recently drawn up by Melancthon and Bucer, for the use of the Archbishopric of Cologne. This I shall have occasion to notice hereafter.

Calvin, on the other hand, (who equally approved of public forms, and never, like his followers in aftertimes, dreamed of praying by the Spirit,) chose rather to become an author than compiler, preferring the task of composing a new Liturgy, to that of reforming an old one. A performance of this kind he originally prepared in French, and seems to have first used, when he taught at Strasburg. This he afterwards translated into Latin, with emendations, and published at Geneva, as the form of that Church, in the year 1545. See his Opuscula, p. 39. Another translation of the same work was printed at London, in 1551, by Valerandus Pollanus, his successor at Strasburg, then a refugee in England. Now it is certain, that our own Liturgy, as it first appeared in 1549, bore not the most distant resemblance to this novel production. In 1552 however, when the same was revised and republished, the introductory Sentences, Exhortation, Confession, and Absolution, then added at the beginning of our Daily Prayer, were in some degree taken from it, yet not from Calvin's own translation, but from that of Pollanus, which was printed in England at the very period when the Book of

Common Prayer was under revision. This is evident from the circumstance, that the translation of Pollanus alone contains an Absolution, Calvin's not having the slightest trace of one. If it be conjectured, that our Reformers took the hint alluded to from the former translation, because they were ignorant of the latter, it shews how little the production of Calvin was at that time known; if because they preferred the former, it shews how little it was regarded.

After all, the idea only of such forms, or at most an occasional allusion or two, seems to have been borrowed. In proof of which I shall subjoin the Latin of Pollanus. "Die Dominico mane, hora octava, cum jam adest po"pulus, Pastore accedente, Choraules incipit clara "voce, Leve le Cueur, ac populus accinit cum modestia "et gravitate summa, ut ne quid voluptati aurium, sed "serviant omnia reverentiæ Dei et ædificationi tam ca“nentium quam audientium, si qui fortasse adsint non "canentes. Cum absolverint primam tabulam" (viz. Decalogi), "tum Pastor, mensæ astans, versus ad po"pulum sic incipit;

'Adjutorium nostrum in nomine Domini, qui fecit 'cœlum et terram. Amen.'

"Deinde clara et distincta voce, populum admonet "de confessione peccatorum, hisque verbis præit;

Fratres, cogitet unusquisque se coram Deo sisti, ut 'peccata et delicta sua omnia simplici animo confiteatur, et agnoscat, atque apud vosmetipsos me præeuntem 'sequimini his verbis ;'

Confessio Peccatorum.

Domine Deus, Pater æterne et omnipotens, agnoscimus et fatemur ingenue apud sanctissimam maje'statem tuam, peccatores esse nos miseros, adeoque a 'prima origine, qua concepti et nati sumus, tam ad 'omne malum esse pronos, quam ab omni bono alienos; quo vitic tuas leges sanctissimas assidue trans

curras.

gredimur, eoque nobis exitium justissimo tuo judicio ' conquirimus. Attamen Domine Deus, pœnitet sic ' offendisse bonitatem tuam, proindeque nos et facta • nostra omnia nimium scelerata damnamus, orantes, ut tu pro tua clementia huic nostræ calamitati sucMiserere igitur nostri omnium, O Deus et • Pater clementissime ac misericors, per nomen Filii tui Jesu Christi, Domini nostri, te obtestamur; ac deletis • vitiis, ablutisque sordibus cunctis, largire atque adauge indies Spiritus tui Sancti vim et dona in nobis, quo vere et serio nostram miseriam intelligentes, nostramque injustitiam agnoscentes, veram pœnitentiam agamus; qua mortui peccato deinceps abundemus fructibus justitiæ ac innocentiæ, quibus tibi placeamus per • Jesum Christum Filium tuum, unicum Redemptorem · ac Mediatorem nostrum. Amen.'

Absolutio.

"Hic Pastor ex Scriptura sacra sententiam aliquam "remissionis peccatorum populo recitat, in nomine Pa"tris, et Filii, et Spiritus Sancti."

Another circumstance likewise strongly corroborates the observation which has been made. In the amended Liturgy of Edward VI. besides the additions mentioned, the Ten Commandments, with the Responses subjoined to them at the beginning of our Communion, were first introduced. That the propriety of such an introduction was suggested by the work of Pollanus, appears almost certain from the circumstance of the Decalogue being there ordered to be read at the beginning of the Sunday Service, with the following Prayer after it; "Domine "Deus, Pater misericors, qui hoc Decalogo per servum "tuum Mosen nos legis tuæ justitiam docuisti, dignare "cordibus nostris eam ita tuo Spiritu inscribere, ut &c." words almost precisely corresponding with our concluding response," Write all these thy laws in our hearts, "we beseech thee." That it could not be suggested by

P

Calvin's publication, is beyond conjecture, because neither the reading of the Decalogue, nor the subsequent Prayer, is there to be found. A short account of the Strasburg Liturgy, in many respects different from that of Geneva, may be seen in Strype's Eccles. Mem. vol. i. p. 243. Except in the instances pointed out, I can trace no resemblance between the Strasburg Liturgy and our own.

See note 4.

Page 16, note ( 8 ).

Page 17, note (9).

The Catechism alluded to Cranmer first published in the year 1547. In his answer to Gardiner it is thus noticed;

"Justus Jonas hath translated a Catechism out of "Dutch into Latin, taught in the city of Noremberg "in Germany, where Osiander is chief Preacher.. "which Catechism was translated into English, in this "author's name, about two years past." Answer to Gardiner, p. 14.

"Canterbury.

"And as for the Catechism of Germany, by me "translated into English. . . . . ." Ibid. p. 199.

To the niece of Osiander, it should be observed, Cranmer was married. Justus Jonas was the friend and fellow-labourer of Luther and Melancthon, whose son resided long at Lambeth, and seems to have been the principal medium of correspondence between the Archbishop and the Lutherans. In the College library of C. C. C. Oxford, there is a copy of Luther's works, the two first volumes of which appear to have belonged to the Primate. In the title-page of both is written "Tho"mas Cantuarien." apparently in his own hand-writing, and at the bottom, the following inscription, probably in that of Jonas; "Reverendissimo in Christo patri, ac