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When it was known upon the continent, that England was no longer to be mocked and disgraced by the old Latin service, enlightened minds intent upon emancipating Christendom from Papal thraldom were highly gratified. Especially did the celebrated John Calvin hear the news of a movement so decisive among our insular Reformers with lively interest. That able, learned, zealous, but somewhat intemperate assertor of man's right and duty to believe the Bible rather than the Pope, was born at Noyon, in Picardy, on the 10th of July, in the year 1509. He studied at Paris, and being intended for the Church, his friends obtained for him several

clandestine practice, for the proclamation itself taketh notice of it. Some things peculiar at funerals and burial of Christians, we have added and commanded to be used. The act of uniformity set forth in the first year of our reign to the contrary notwithstanding. So that some other reason must be assigned, which I take to be this: the office itself consisteth but of four parts, the Introite (the 42nd Psalm) Collect, Epistle, and Gospel, three whereof are Canonical Scriptures, and the other, the Collect, is so inoffensive, that it bears a part of our reformed Liturgy. (0 merciful God, the Father, &c.) So that the materials being so harmless, nothing could be faulted but the framing them into an office and not this neither but by accident, in reference to the Popish abuse. The error for whose sake it was first expunged, was imbibed by few but the vulgar, ready to interpret actions according to their former habits. As for societies of literature, the two Universities and colleges to which this translation was directed, they being men of more discerning spirits, better might they be trusted with this office, which it was expected they would consider in its true principles, separated from the foggy medium of ignorance and superstition." L'Estrange, 303.

benefices, although he was not in holy orders". Having applied himself to the reading of Scripture, he found, that it was vain to look for the Romish religion there, and being above the weakness of caring for interested assertions about tradition, in the face of a Divine Record, he gave up all thoughts of the ecclesiastical profession, and applied himself to the law. In this new line of study, he rapidly made an uncommon progress, but his theological enquiries had already given an irresistible impulse to his mind, and he reverted to his original destination. He did not, however, it may be supposed, think any more of his lost preferments; on the contrary, the whole force of his mighty talents was directed to the revival of scriptural Christianity. His assiduity, so worthy of one called to dispense God's Word and Sacraments, exposed him to the rage of those who directed his country's affairs, and he found himself obliged to take refuge in Switzerland. When Cranmer was abroad, Calvin had just attained manhood, and his name was probably unknown to the German Reformers. But when the liturgical committee was appointed, the great Apostle of Geneva was in the zenith of his reputation, and he made an offer of his assistance to Cranmer. This however, the Archbishop declined, being apprehensive, it is thought, that his illustrious, but overbearing correspondent would not easily be restrained within those bounds which

Du Pin, IV. 83.

VOL. III.

сс

i Mosheim, IV. 89.

the English divines had judiciously proposed to themselves. In the next year Calvin wrote to the Protector, expressing his decided approbation of a prescribed liturgy ", because it obviates inconveniences arising from clerical insufficiency, or from a descitory love of innovation, while it preserves a character of unity to the Catholic Church. But he found fault with prayers for the dead, the use of chrism, and the allowance of extreme unction, as being destitute of Scriptural warrant. Political expediency, he said, was no valid apology for such concessions; being a principle which those engaged in religious matters are not justified in regarding. He expressed himself concerned to hear of the indiscreet zeal displayed by some preachers, and of the languid indifference characterising many others; and more still to learn, that vice and profaneness were very rife in England. For these various evils, he exhorted Somerset to provide an early remedy, regardless of the difficulties by which he might be assailed from the untoward aspect of political

events

“The Archbishop knew the man, and refused the offer." Heylin, Hist. Ref. 65.

Collier, II. 283.

m 66

Formulam precum, et rituum ecclesiasticorum valde probo, ut certa illa extet." Fuller, 426.

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CHAPTER IV.

Proceedings in Parliament-Attainder and Execution of Lord Seymour-Unpopularity of the Protector-Prosecutions for heresy.-A Royal Visitation-The Lady Mary refuses to use the English Liturgy-Uneasiness of the peasantry-The Western insurrection-Kett's insurrection-A national fast proclaimed -Archbishop Cranmer's answer to the articles of the rebels— Deprivation of Bishop Boner-Disgrace and imprisonment of the Protector.

THOSE fundamental principles, admitted by all parties in the late reign, that to independent states belongs the right of regulating completely their own ecclesiastical affairs, and that in matters of faith a record alone could be safely followed; by the new Liturgy were called into full operation. England thus acquired a faith resting upon intelligible grounds, while foreign Romanists found. themselves professing a religion of which the authority, in many parts, was generally esteemed doubtful. Upon appeals to Scripture, it was now known the Romish polemic could often place very little reliance. Much, therefore, which he undertook to defend, could only be traced to some council, pope, or schoolman, and it had never been decided how far Christians were bound to respect such authorities. In fact, the papal system had grown up gradually, and had never, as a

whole, received the sanction of any undisputed authority. To provide a remedy for this defect, was the object of the Trentine council, which was charged, on the Pope's part, with examining the points in controversy between his adherents, and those of the Reformers, and with deciding upon the various matters submitted to its cognizance. Its real business was not, however, so much a diligent enquiry into the grounds of Popery, as the affording of an authentic confirmation to doctrines and usages already established; so that such as dissented from the constituted ecclesiastical authorities should no longer be enabled to plead the uncertainty of propositions to which they were required to yield assent. While divines assembled by means of the Emperor and the Pope, the latter of whom was anciently

a

"We do not hold that Rome was built in a day, or that the great dunghill of errors, which we now see in it, was raised in an age." (Abp. Usher's Answer to a Jesuit's Challenge, 1.) Because Romanism cannot, like Mahometanism, be referred for its origin to one particular century, or traced to a single impostor, therefore its adherents artfully maintain, that it is coeval with Christianity. On the other hand, they insinuate, that the doctrines of Scripture were invented in Saxony three centuries ago; hence they confidently ask of ignorant Protestants, "Where was your religion before Luther?" To this it is sufficient to reply, "In the Bible; where yours never was." Those, however, who have studied Romanism may venture to ask its admirers, where was your peculiar system before the council of Trent? and such students have besides the satisfaction of knowing not only that Popery will be vainly sought in the Bible, but also that it is at variance with the earliest monuments of the Roman, and of every other ancient Church.

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