"The Union of the Churches of the Northern Kingdoms": a Laudian-Lutheran dialogue of the 1630s

Following on from last Friday's post on Horsley placing Anglicanism in close relation to Lutheranism, words from a letter of Viscount Scudamore, English ambassador in Paris, to Archbishop Laud, in January 1638.  Scudamore was a prominent lay Laudian and was ambassador in Paris 1635-39.  He had a dialogue with Grotius, Swedish ambassador in Paris, regarding "the Union of the Churches of the Northern Kingdoms".  The relevant correspondence was published in a 1987 Historical Journal article by W.J. Tighe, in which he challenged the conventional assumption that Laud was opposed to union with continental Protestants.  The crucial question was, 'which Protestants?'. 

It is clear from the correspondence that Laud encouraged the dialogue with Grotius, that Grotius did "highly love and reverence" Laud, and that there were hopes that a "Union of the Churches of the Northern Kingdoms" would encourage the "other Reformed Churches tir'd with the calamities of division" to "put themselves into the same response", that is, to unite with his union of episcopal national churches (although the correspondence makes clear that Laud was dubious that the non-episcopal Reformed churches would act in this manner).   

In the extract below, Scudamore relates details of the thinking of Grotius regarding the Doctrine, Discipline, and Ceremonies of the Swedish, Danish and Norwegian Lutheran Churches and (to use a Laudian term) the 'Brittanick Churches' (remembering that the Church of Scotland was then episcopal, James VI/I having restored episcopacy to Scotland in 1610).

This is suggestive of the roots of the later High Church tradition's sense of affinity with Scandinavian Lutheranism.

He is of opinion that the Union of the Churches of the Northern Kingdoms, England, Scotland, Ireland, Sweden, Denmark, Norway, ought not to be despaired of.  For, saith he, there are but three things to be considered, the Doctrine, Discipline, and Exterior Customs or Ceremonies.  For Doctrine, the highest of all the difficulties in that of Predestination.  And as there are learned men which hold not the Absolute Decree of God, so in England it is not imposed as a thing necessary to be believed.  So their liberty being left to men to believe as their consciences persuaded in that point the Churches will be in agreement.  Next, in the Lutheran Churches there are erroneous opinions touching the Divinity and Humanity of Christ.  But these are the opinions, not of the Church, but only of certain men.  

Then, there is difference between the Church of England and the Lutherans about the Eucharist.  Why, Melancthon, who hath many disciples amongst the Lutherans, held clearly with the Confession of England, and yet remained and died within the Communion of the Lutheran Church.  And, saith he, I have compared diligently the Confession of Augsburg with the Confession of England, and I find nothing contradictory between them, and Augsburg in the only Confession which the Lutherans oblige themselves unto. 

So that I see no cause why the Union may not be in respect of Doctrine.

Then for Discipline, Sweden hath Bishops and Archbishops.  And for Exterior Customs or Ceremonies, some there are in Sweden the same as in England, as uncovering the head and bowing at the name of Jesus, & white garments which the Divine Service is performed by the clergy etc.  And for Ceremonies it will be sufficient that the one church condemn not the other.

And that therefore his judgment is, and so he had written to their great Chancellor, that the Uniting of the Churches of the Northern Kingdoms is not overdifficult to be made.