cants in a sitting posture, as at a table service, not standing nor kneeling, and to this A'Lasco attached much importance. The organization was mainly Presbyterian,-the earliest example of the kind in this country,-though it is interesting to mark in it certain features both of modified Episcopacy and Congregationalism, as if to indicate a possible union of all. While there were bodies of Dutch, Flemish, Walloons, Italians, or other nationalities, there were two chief sections, French and German; the former organized strictly on the Genevan model, the latter with some modifications. In the French division the office-bearers were in the habit of nominating the persons from among whom the people were to make choice. In the German congregation, the Church members had larger power in selecting their own office-bearers by ballot votes. Each body had its own pastor or pastors; its elders for attending to spiritual discipline, and its deacons for secular or financial affairs, especially for gathering and distributing the alms of the Church, under supervision of their superiors. The elders were appointed for life; the deacons for a year. Discipline was strict; and all was regulated by a general Church council, consisting of the united ministers and elders, that met quarterly.1 A'Lasco presided as fixed moderator, entitled to take oversight of all that concerned the interests of foreign Churches and schools in London. A superintendent of this sort he regarded as an ordinary and permanent institution in the Church; but he avoided the term "bishop," as liable to be misunderstood, considering himself of the same "order" with the other ministers, and his office involving no function which they might not be appointed to discharge.

The French congregation, being apparently first in existence, had equal rights with the Germans in Austin Friars church; but finding the inconvenience of using it in common, they obtained from the Dean and Canons of Windsor, on October 16, 1550, a lease of the church of St. Anthony's Hospital, Threadneedle Street. An agreement was drawn up in John

There was a joint fund for the support of the gospel ministry; and it is not without interest to mark in A'Lasco's phrase, "sustentatio ministrorum," an anticipation, both as to the word and the thing, of the "sustentation fund of later times.

A'Lasco's own house, Bow Lane, between deputies of both congregations, that each should pay half the rent and repairs, the French to hold occasional service at Austin Friars in token of their joint rights in the original " temple."

One of the grandest features of A'Lasco's work in London was his schools. "We must train the young for the Lord; and you are aware, brethren, how earnestly I have recommended and encouraged Sabbath afternoon catechisings."

In this, as in other respects, he much resembles Knox, with the same vigour and devotedness, a like vehemence of spirit and warmth of heart, and with a moral nature that could burst in indignation or melt in tenderness.

Did space permit, it might be interesting to dwell on A'Lasco's English friendships, and trace his influence on the English Church in these early Reformation days. He did much to modify Cranmer's views, and bring them into their third or most pronounced Protestant phase. He stood firmly by his friend Hooper in the Vestments struggle. And on the Second Prayer Book of Edward VI. he did not fail to leave his mark. It is well known that never before nor since has the Church of England in any document reached a more advanced stage of Protestantism than in that SECOND EDITION of the Prayer Book. And though A'Lasco had no hand in drawing it up, the Commissioners who did so, moulded some of its revisions on what he had written.1

A'Lasco was also one of the Royal Commissioners, appointed in November, 1551, to revise the ecclesiastical laws. Had their scheme come into use, or the King been spared a few months longer to append his signature, it would have radically reformed the English Church, and changed the whole complexion of its

1 Thus, they adopted from A'Lasco's own Liturgy a remarkably evangelical style of words for use at the Communion table, in handing the bread and wine. And though this form was dropped from later editions, it is still worthy of notice how the word "altar never occurs in the Communion Service; always "table" or "holy table." Instead of beginning at once with the Lord's Prayer, like the first Liturgy, the second prefixes the famous sentences of Scripture, with words of exhortation, confession, and absolution. Something here is confessedly due to Calvin, but more has unquestionably been adopted from A'Lasco's own service.— Cardwell's Two Liturgies, in Preface.

future history.1 But the young King died in July, 1553, and on Mary's accession all was changed. John A'Lasco and his people are soon ordered to leave the country. Their little companies are everywhere scattered abroad, carrying the Word. He himself, with a band of 175, embarks at Gravesend in two Danish vessels, about the middle of September. It is a touching farewell, amid prayers and psalms, a collection for the poor not being forgotten. They sail for Denmark, but find at best a left-handed reception, with not unfrequently a bitter repulse, because they were not Lutheran Protestants, so strongly raged on those northern coasts the dissensions between Lutheran and Reformed. Everywhere he goes, A'Lasco does his best to allay these jealousies, that were a scandal to the Protestant ranks. A letter to him from Calvin, full of sympathy, bewails that Christian people should be to one another more unkind than even the inhospitable sea. All this time, when wandering from place to place, comforting the refugees, his heart is going out to Poland. He has never lost "touch" there; and events are occurring that seem to open his way for return. At Frankfort-on-Main he once and again addresses himself in burning words to King Sigismund Augustus, who at length plucks up courage to favour the exile's recall. But A'Lasco never forgot his work in England, and to his dying day took deepest interest in the Reformation there.

The book which embodied the scheme was entitled Reformatio Legum Ecclesiasticarum. A full account of it is still a desideratum.

2 His arrival at a critical juncture in 1556 is the most striking moment in the Polish Reformation. His appearance was everywhere a manifesto and trumpet-call to action. In point of dramatic interest and high-wrought excitement there is nothing like it till Knox sets foot in Scotland, three years later. Had his days been prolonged, how different might have been the fate of unhappy Poland! For whatever of Reformation was effected there must be attributed, under God, to John A'Lasco. He was beginning to make headway against the whole array of opposition, when he was so suddenly and mysteriously called away. If" Freedom shrieked as Kosciusko fell," two centuries later, it is not too much to say that the life and spirit of the Evangelical Reformation in Poland departed with John A'Lasco, followed as he was in a few years by the good Prince Radzivil, with none strong enough to succeed them and carry on the work. This first grand beginning was but the beginning of the end. The distracting influences of Socinian and kindred controversies paving the way, as they did, for the inroads and triumphs of the Jesuit reaction, contributed, with other causes to those painful results which eventually sealed the doom and secured the partition of a brave but misguided people.

E

The very last effort he is known to have made is in the form of a LETTER TO QUEEN ELIZABETH, with whom he had been personally acquainted in England. It is dated 1st September, 1559, only four months before his death. In it he recommends to her the religious policy of her brother, Edward VI.:-

"Forgive my urging such a duty and adding these admonitions to my hearty congratulations. They are from a dying man. The Lord has seen fit to lay me under an illness, so that I cannot finish the letter with my own hand, but have been forced to use Utenhove as amanuensis."

This tried and trusty brother, a Belgian noble by birth, who had been with him in England, and now and alway his worthy friend, he is sending to London, with a petition addressed to the Crown through the Duke of Bedford, President of Her Majesty's Council. He earnestly bespeaks for it a favourable reply. Had health permitted, he would have supported it with reasons, but trusts to her Majesty's kind construction and consideration. "I send your Majesty a copy of my book recently issued against the calumnies of Hosius." And then, in signing his name, he touchingly adds, "It is, you see, with feeble hand."

Yes; too soon for his country, and too soon for the welfare of its Protestant Reformation, his days on earth were over.1

But it may be interesting to know, regarding Utenhove's mission, that if Elizabeth did not see her way to renew Edward VI.'s charter in every particular, she honoured it in the main. And to this very day A'Lasco's impress may be traced in those Dutch and French and other foreign Churches in London or elsewhere, that can look back on long unbroken lines of faith

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1 After a fortnight's sharp illness, A'Lasco died, on Tuesday, 8th January, 1560. Though worn out with unremitting toils, he passed to his rest" unconquered, weary with conquering," as was written of the Swiss heroes on the field of St. Jacob. His body was borne in grand procession amid tearful multitudes to the church of Pintzov for noble entombment, though Poland hardly knew what she had now lost. On his death-bed his thoughts fondly circled round the young Reformed Church and its fortunes. My Lord and my God," were among his last treasured words. Beautifully expressive of the glowing fervour and undying strength of his whole heart's devotion! It was noticed, that just as he breathed his last, the afternoon sun, about five o'clock, was sinking behind the castle walls. Typical this of his own bright but too brief career; struggling with wintry clouds and gathering gloom, yet gilding all with a heavenly radiance, and leaving behind a trail of glory that gives token of a better day.

ful pastors, fifty, sixty or more, in evangelical succession. Their records are not without interest and instructiveness; for these foreign Reformed Churches, being Presbyterian in origin and government, have had their influence on the Presbyterianism of England, and have often reflected its state and life in their

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