IN THE UNDER The Bible glish. Litany. Te Deum and Magnificat, should openly read to the peo- CHANGES ple one chapter of the New Testament in English, without SERVICE exposition; and when the New Testament was read over, HENRY then to begin the Old1.' Thus the first step was taken towards liturgical reformation by introducing the reading read in Enof scripture in English into the public service of the church: and this was done by the authority of the House of Bishops in Convocation, who had also received the proposal to correct the Service-books. The way was thus prepared for the further substitution of English for Latin in the prayers. The first change in this, respect was made in the Litany. This form of petition, used in solemn pro- English cessions, had been in the hands of the people in their own tongue in the Primer, certainly for a hundred and fifty years; but in 1544 it was revised by Cranmer, who, besides the old litanies of the English Church, had also before him the litany, formed from the same antient model, which had been prepared by Melancthon and Bucer (1543) for Hermann, the Archbishop of Cologne 2. The chief alteration consisted in the omission of the long list of names of saints, which had gradually been inserted in the Western litanies; although Cranmer still retained three clauses, in which the prayers of the Virgin Mary, the angels, and the patriarchs, prophets, and apostles, were desired. With this exception our English Litany was set forth for public use by command of Henry VIII.3 (June 11, 1544) in its present form, and very nearly in VISITA ROYAL its present words. All the other parts of Divine SerTION. vice continued to be celebrated according to the several books and Uses which have been noticed. Accession of Homilies published. On the accession of Edward VI. (Jan. 28, 1547), the first progressive measure towards reformation was to provide scriptural instruction for the people, that should be independent of the opinions of the parish priests, by the publication of the First Book of Homilies, to be read in the churches on Sunday, and a translation of the Paraphrase of Erasmus on the Gospels and Acts of the Apostles, to be studied by the clergy, and to be set up in the Articles and churches together with the great Bible1. Injunctions and Articles of Enquiry were also issued with a royal visitation in September, which renewed the orders of Henry against superstition and the pope; and besides one chapter of the New Testament to be read at Matins, and at Evensong one chapter of the Old Testament, on Epistle and every Sunday and holiday, the significant direction was now added, that the Epistle and Gospel at high mass should be read in English2. Injunctions. Gospel in for festivals, which, however, were some processions I have added whole... If your grace command some devout and solemn note to be made thereunto (as is to the procession which your majesty hath already set forth in English), I trust it will much stir the hearts of all men unto devotion...' Oct. 7. [most prob. 1544]. 1 Cardwell, Documentary Annals, II. §§ 7, 20, 32. 2 lbid. § 21. To make room for the reading of the chapter a further change was directed, that when ix lessons should be read in the church, three of them shall be omitted and left out with their responds; and at Evensong time the responds with all the memories shall be left off for that purpose.' THE ORDER OF MUNION, (1548). in both kinds Convocation, In issuing these injunctions the royal council acted under the authority of the late king's will, and the statutes THE COMwhich empowered the advisers of Edward during his minority to direct ecclesiastical affairs by proclamation1. But changes were aimed at, which went far beyond the intention of those statutes, and which therefore awaited the meeting of parliament and convocation in the beginning of November (1547). Among other matters of ecclesiastical law, the Lower House of Convocation now turned their Communion attention to reforms in the church service which had been sanctioned by for some time in contemplation, and approved a proposition, introduced by the archbishop, for administering the and ParliaCommunion in both kinds2. This change was accepted by the parliament; and under their authority certain bishops and divines, associated with Cranmer, were assembled at Windsor, in January 15484. The first publication of these commissioners was 'The Order of the Communion.' The Order of This was not a full Communion Office, but an addition of nion, (1548). an English form of communion for the people to the Latin mass. In preparing those portions which did not exist in ment. the Commu the Latin office, the book commonly known as Hermann's Partly taken 1 Ibid. See p. 4, note. 2 Convocation met, Nov. 5. Session III. Nov. 22, the lower house presented some petitions to the archbishop, and among them, 'that the works of the bishops and others, who by the command of the convocation have laboured in examining, reforming, and publishing the divine service, may be produced, and laid before the examination of this house.' Nov. ult. 'a form of a certain ordinance,' delivered by the archbishop, for the receiving of the body of our Lord under both kinds, viz. of bread and wine,' was read, and subscribed by several members and Session vi. Dec. 2, 'all this whole session, in number 3 Stat. I Ed. VI. c. 1, passed 4 Clay, Prayer-Book Illustrated, from Hermann's Consultation. THE ORDER OF MUNION, (1548). 'Consultation1' was mainly followed. The particular points THE COM- of resemblance will be noticed in their place: here it is enough to observe that the idea and the subject-matter of the Exhortation, the Confession, and the Comfortable Words, are due to that source. This Order of Communion restored the cup to the laity, and turned the Mass' into the Communion :' it was also a step towards the adoption of a tongue understanded of the people' in the most solemn office of the Church 2. The Mass, changed into the Communion, Easter. The book was issued with a proclamation (March 8); and letters were sent (March 13) from the council to the bishops, requiring them to distribute it through their respective dioceses in time for the curates to instruct and advise themselves for the ministration of the communion to be used at according to its order, at Easter (April 1); and to direct their clergy to use such good, gentle and charitable instruction of their simple and unlearned parishioners, that there might be one uniform manner quietly used in all parts of the realm3. However, some of the bishops were backward in directing the use of the new form; and many parish priests were so far from instructing their parishioners for their good satisfaction in the matter, that they Disaffection laboured to excite them against it, and declared in their of the Clergy. sermons that the real intention of the government was to lay a tax of half-a-crown upon every marriage, christening, and burial. To remedy these disorders, all preaching was forbidden by a proclamation (April 24), except under licence from the King, the Lord Protector, or the Arch Preaching forbidden. 1 See Appendix, § 3. A translation of this book had been published, Oct. 30, 1547. 2 The Order of the Communion' (1548), has been often reprinted: Parker Soc. Liturgies of Edw. VI, p. 1; Clay, Prayer-Book Illustrated, Append. I. 3 Fox, Acts and Mon. v. 719. For an account of the Latin translations of the Order of Communion,' and of the First Prayer-Book, see the Appendix to chap. III. § I. 4 Cardwell, Doc. Ann. x.* FIRST PRAYER EDWARD bishop of Canterbury, and afterwards was more strictly prohibited by another proclamation 1 (Sept. 23), that the BOOK OF people might be the more ready to receive a most quiet, godly, and uniform order to be had throughout the realm 2. The Order of the Communion' had been published with all possible speed, and was meant only to serve until a more complete book could be prepared. The divines assembled at Windsor therefore continued their deliberations3, and before the end of the year, with the sanction of Convocation, presented The Book of Common Prayer-Book Prayer' to the king, to be by him laid before parliament. Convocation The main discussion turned upon the manner of Christ's ment. 1 Ibid. XIII. 2 Besides the opposition of the papists, the council had to control the innovations of the reformers. Strype (Eccles. Mem. Ed. VI. bk. I. ch. 11) says that 'several preachers and laymen... had of themselves begun changes in their parishchurches, laying aside the old rites and orders, and had brought in new ones, according to their own judgments and opinions....' Compare the Proclamation prefixed to The Order of the Communion' (1548), shewing that some enterprised to run before authority: and the Act of Uniformity (1549), stating that, besides the old uses, divers forms and fashions were used in cathedral and parish-churches, concerning Matins and Evensong, the Holy Communion, and the administration of other sacraments of the Church: (Clay, P. B. Illustrated, pp. 185, 189.) See also Lathbury, Hist. Convoc. pp. 135, sqq. book, which must have been printed in 1548, seems to have been intended for an Order of Matrimony. A 3 Heylin (Hist. Ref. 2 Ed. VI. §17) says that these bishops and divines were ordered to assemble on the 1st of September, and that the reason of the publication of the ers. Communion in both kinds was fully sanctioned; but the form in which it was to be administered had only the authority of a proclamation: hence 'it was advised that a public Liturgy should be drawn, and confirmed by parliament....' Strype (Eccles. Mem. Ed. VI. 1. 11,) says that the commissioners met again in May 1548; which is more probable, if indeed they had ceased to act. It never could have been the intention to retain so incongruous a service, as the English "Order of Communion,' in connection with the Latin mass. 4 The King's message to the Devonshire rebels says that the Book of Common Prayer was by the whole clergy agreed.' Fox, Acts and Mon. v. 734. In a letter preserved in Bonner's Register (ibid. p. 726) the king states distinctly that the book was approved or set forth by the bishops and all other learned men of this our realm in their synods and convocations provincial.' See Lathbury, Hist. of Convoc. p. 138; Clay, P. B. Illustrated, Pref. § 3. approved by and Partia |