PROGRESS In the year 1544, the friends of the Reformation were hopeful that the King was "again opening his ears to motions for MATION. reformation, to which they had been shut now about six years.' This hope was created by the fact, that the King, on his departure for Calais, commanded that the litanies and prayers for processions should be translated into English. His Majesty issued a mandate to the Primate for their use by himself, and all bishops of his province.* This was the first step† in use of public prayers in the vernacular. The alteration in the missals, breviaries, and other offices, were so few that there was no need of reprinting them. The prayer for the Pope, Thomas Becket, and some offices were deleted, and the mass book remained. The leading circumstances favourable to the Reformation were:-(1.) Abolition of the Papal supremacy. (2.) The translation and circulation of Scripture. (3.) The suppression of monastic institutions. (4.) The use of prayers in the English tongue. (5.) The general spirit of inquiry which was excited. It is said that the King, when dying, expressed his regret that religious affairs were in so unsettled a state, and that he had resolved to change the mass into a communion.‡ SUMMARY. The Papal supremacy was abolished in 1534. Ten articles of religion which, with much error, contained some germs of truth, "the Institution of a Christian man," and "the Erudition," &c., which was retrogressive in its character, were published respectively in the years 1536, 1537, and 1543. In the year 1538 the translation of the Bible came forth with authority, and in 1539 monasteries were abolished. No change of any importance took place in public worship, with the exception of the translation of the Litany. Cranmer, favourable to Reformation, was opposed by Gardiner. * A translation of the Litany had long before been given in the Primer, but it was not enjoined for public use until this date. The old form was revised by Cranmer, who left out the long list of Saints to whom invocation was made, but retained the prayers for the Virgin, the Angels, Patriarchs, and Prophets. This revised form was the basis of our present Litany. Burnet's History of the Reformation, p. 26, vol. ii. London, 1681. Translation of Scripture. The Institution of a Christian man. The Erudi tion of a Christian man. Declara tion as to the reading of Scrip ture. Transla tion of Scripture. AUTHORITIES REFERRED TO IN CHAPTER III. No. 1.-Convocation petitioned the King: "And that moreover his Majesty would vouchsafe to decree, that the Scriptures should be translated into the vulgar tongue, by some honest and learned men, to be nominated by the King, and to be delivered unto the people according to their learning."-Strype's Cranmer, p. 43, vol. i. ut supra. No. 2.-On the ninth article of the Creed, "the Institution of a Christian Man," states: - First, That this word Church, in Scripture, is taken sometime generally for the whole congregation of them that be Christened, and profess Christ's Gospel; and sometime it is taken for the Catholic congregation, or number of them only which be chosen, called and ordained to reign with Christ in everlasting life."—Quoted in Goode's "Effects of Infant Baptism," p. 45. London: 1850. No. 3.- -"The additions, however, were a retrograde movement; and instead of advancing in the work of reformation, there was in the new work a greater approximation to the errors of Popery. This movement was probably brought about by the influence of Gardiner. Collier calls it a review and alteration of the Institution, and remarks that it was supplemental in some articles. The preface was composed by his Majesty, and the book was called the King's Book. 'Where the Erudition,' says Collier, 'differs from the Institution, it seems mostly to lose ground, to go off from the primitive plan, and reform backwards.' The authority of the two books too was different; the Institution having been sanctioned by Convocation, while the Erudition had only the authority of his Majesty. It is observable, that both these works assert Bishops and Priests to be the same order, the former being superior only in degree."-Lathbury's History of Convocation, p. 137. London: 1842. No. 4. The declaration to be read by all Curates upon the publishing of the Bible in English ran as follows:-" Where it hathe pleased the Kinges Majestie, oure most dreadde Sovereigne Lord and Supreme Hed under God of the Churche of England, for a declaratyon of the great zeale he bereth to the setting forth of God's woorde, and to the vertuous mayntenance of his Commonwealthe, to permyt and comaunde the Bible being translated into our Mother tongue, to be syncerely taught and declared by us the Curates, and to bee openly layde furthe in every parrishe Churche: to thintent, that all his good subjects, as wel by reading thereof, as by hering the true explanation of the same, may first lerne their dieuties to Almightie God, and his Majesty, and every of us charitably to use other." Having exhorted the people to conform to the same, it directs that in case of doubts, the people shall have recourse to "such learned men as be, or shall be auctorized to preache, and declare the same."-Memorials of Cranmer. Appendix, No. 23, p. 734, vol. xi., ut supra. The joy of the Archbishop at the printing of the Bible is thus referred to by Strype::"He was now at Ford; and it was in the month of August when something fell out, that gave the good Archbishop as RIES OF THE REIGN much joy as ever happened to him in all the time of his prelacy. It was FORMULAthe printing of the Holy Bible in the English tongue in the great volume : which was now finished, by the great pains and charges of Richard OF HENRY Grafton the printer. Osiander who knew the Archbishop well, when he VIII. was the King's Ambassador in Germany, saith of him that he was sacrarum literarum studiossimum. Indeed he always had a great value for the Scriptures, because they were the word of God: and extraordinary desirous he was from the very first entrance upon his bishopric, that the people might have the liberty of reading it; and, for that purpose, to have it interpreted into the vulgar language. And so by Cromwell's means, he got leave from the King that it might be translated and printed. The care of the translation lay wholly upon him; assigning little portions of this holy book to divers bishops and learned men to do; and, being dispatched, to be sent back to him. But he could not see his desire effected by these men, till it was happily done by other hands: and, to his inexpressible satisfaction, he saw the work finished in this year, about July or August."-Strype's Cranmer, Book 1, p. 81, chap. xv. ut supra. No. 5.-Burns says: "Not long after (the year 1515) Cardinal Wolsey Abolition by licence of the King and of the Pope, obtained a dissolution of above of Monasthirty religious houses (most of them very small), for the founding and endowing his Colleges at Oxford and Ipswich. "About the same time, a bull was granted by the same Pope to Cardinal Wolsey to suppress monasteries, where there were not above six monks, to the value of 8000 ducats a year for endowing Windsor and King's College in Cambridge; and two other bulls were granted to the Cardinals Wolsey and Campeius, where there were less than twelve monks, and to annex them to the greater monasteries; and another bull to the same Cardinals to inquire about abbeys, to be suppressed in order to be made Cathedrals; although nothing appears to have been done in pursuance of these bulls. 66 And afterwards another bull was granted to the same two Cardinals, with further powers relating to the new Cathedrals; for some of the dioceses were thought too large and wanted much (as it was said) to be reduced, that the bishops might the better discharge their office. "But the promoting of learning seems to have been the chief intent of Cardinal Wolsey, and of most others in suppressing these houses, though probably some persons both then and afterwards promoted it with other views. "Archbishop Cranmer particularly is said to have been much for it, because he could not carry on the Reformation without it."-Ecclesiastical Law, p. 532, vol. ii. London: 1824. teries. No. 6.-"First, That in the sacrament of the altar after the Consecra- The Six tion, there remaineth no substance of bread and wine, but under these Articles. forms, the natural body and blood of Christ were present. 66 Secondly, That Communion in both kinds was not necessary to salvation to all persons by the law of God; but that both the flesh and blood of Christ were together in each of the kinds. CHAP. III. Intentions VIII. Thirdly, That Priests after the order of Priesthood might not marry by the law of God. 66 God. 66 Fourthly, That vows of Chastity ought to be observed by the law of "Fifthly, That the use of private masses ought to be continued ; which as it was agreeable to God's law, so men received great benefit by them. 'Sixthly. That auricular Confession was expedient, and necessary, and ought to be retained in the Church."-Short's Hist. of the Ch. of Eng. p. 99. London : 1855. No. 7.- "This was the last year of King Henry. And the two last of Henry things the Archbishop was concerned in by the King were these. The King commanded him to pen a form for the alteration of the mass into a communion. For a peace being concluded between Henry and the French King, while that King's Ambassador, Dr. Annebault, was here, a notable treaty was in hand by both Kings for the promoting that good piece of reformation in the churches of both kingdoms, of abolishing the mass. The Kings seemed to be firmly resolved thereon, intending to exhort the Emperor to do the same. The work our King committed to the Archbishop, who no question undertook it very gladly; but the death of the King prevented this taking effect."-Strype's Cranmer, p. 198, vol. i. ut supra. CHAP. IV. THE PRAYER BOOK IN THE REIGN OF EDWARD VI. THE On the death of Henry, affairs took a turn favourable to the PROGRESS reformation. Gardiner, Bishop of Winchester, a supporter of REFORM former errors, had had great influence with the deceased mo- TION. narch, and counteracted the efforts of Cranmer, and other friends of the truth. "But now," observes Burnet, "they "that were weary of the Popish superstitions, observing that Archbishop Cranmer had so great a share of the young King's affection, and that the Protector and he were of the same interests, began to call for a further reformation of religion."* The question of images first arose the late King had removed The Resome, but Cranmer and his party were for a general removal formers against of all images. There was much controversy upon the subject images. every where, Gardiner and others strongly maintained their use. Injunctions were issued in 1547, directing that "images, abused with pilgrimages and offerings thereunto, be forthwith taken down and destroyed." in the Re In the same year, the first book of Homilies was published The Homilies pubby authority, and the paraphrase by Erasmus upon the New lished and Testament was set up, with the Bible, in every Parish Church. other steps Visitors were appointed to carry out certain articles and in- formation. junctions, amongst which it was ordained that, at matins, a chapter should be read out of the New Testament, and at even song, another from the Old Testament, while, at mass, the Epistle and Gospel were to be read in English; a pulpit was to be provided, and the Homilies were appointed to bo read in every Church. Gardiner objected to the doctrine of the Homilies on Justification, and refusing to carry out the injunctions was committed to the Fleet.+ The six articles set up in the former reign, were repealed by Act of Parliament, Nov. 4th, 1547. On the 20th of the same month, private masses were abolished, and communion in both kinds established. An order from the Council was issued, A.D. 1548, for the Total retotal removal of images. In almost every place, a contention moval of Hist. of the Reform. p. 9, vol. ii, ut supra. † No. 1. images. |