THE 
 
 REFORMATION SETTLEMENT 
 
 A SUMMARY OF THE PUBLIC ACTS AND 
 OFFICIAL DOCUMENTS 
 
 RELATING TO THE 
 
 Hato antr i&ittial of tfje OTfjutcf) of iBnglantr 
 
 FROM A.D. 1509 TO A.D. 1 666 
 
 BY 
 
 J. LEWIS, M.A., LL.D., CAMB. 
 
 v AND OF THE INNER TEMPLE 
 
 I 
 
 DEIGHTON, BELL AND CO. 
 
 LONDON : GEORGE BELL AND SONS 
 I88 5
 
 CAMBRIDGE 
 
 PRINTED BY J. PALMER 
 23, JESUS LANE
 
 PREFACE. 
 
 The various questions, confusions, and difficulties that 
 have of late years gathered round church-matters, and are 
 still in such doubt and debate, find a true solution in an 
 impartial survey and study of the whole facts ; and the 
 appeal to history best serves both to clear up and remove 
 the many and great misconceptions current, and to promote 
 agreement on all fundamental points. 
 
 Of an elementary work, of no literary or original merit, 
 little can be said ; but the facts noted and set in order will, 
 it is hoped, be of use to students and others interested in 
 the subject, aiding them to obtain a more exact and accurate 
 knowledge and view of the leading principles and results of 
 the Reformation Settlement, and thus help both to quiet the 
 scruples and remove the difficulties of conscientious minds, 
 and to restore unity, order, and peace to a great but divided 
 church. 
 
 The historical enquiry being complete in itself, and of a 
 size meet for a volume, is published as a first part ; the 
 remaining chapters and appendices on Church Principles, 
 Primitive and Catholic Use, the Church Courts, Convocation, 
 Church Law, the Judicial Committee, etc., being left for a 
 second. 
 
 Since the first sheet was printed, Dr. Pusey, on whose 
 authority the first part of note 16 at page 8 was inserted, has 
 been taken from us, and Dr. Wordsworth has resigned the see 
 of Lincoln. 
 
 The writer's grateful acknowledgments are due to friends 
 for generous and invaluable criticism afforded him during 
 the progress of the work. 
 
 March, 1885.
 
 CONTENTS. 
 
 PAGE 
 
 CHAPTER I. RITUAL CONFORMITY ... ... ... ... i 
 
 ,, II. THE REIGN OF HENRY VIII. ... ... ... 14 
 
 ,, III. THE REIGN OF EDWARD VI. ... ... ... 75 
 
 ,, IV. THE REIGN OF MARY ... ... ... ... 133 
 
 ,, V. THE REIGN OF ELIZABETH ... ... ... 179 
 
 ,, VI. THE REIGN OF JAMES I. ... ... ... 315 
 
 ,, VII. THE REIGNS OF CHARLES I. AND II. FROM A.D. 1625 
 
 TO A.D. 1666 ... ... ... ... 382
 
 ERRATA AND ADDENDA. 
 
 Page 4, note 8, line 14, for seventeenth read eighteenth. The inventor (A. 
 Messia, S.J. ) died at Lima in 1732. About 1788 the conceit reached 
 Rome, being indulgenced in 1815. Raccolta, s. v. "The Three Hours"; 
 Decrets S. C. Indulg. Repos. p. 255. 
 
 Page 6, note 12, line 2, for c. 22 
 
 22, 30, 
 
 34, 63, 
 
 40, 73, 
 
 63, line 7, 
 
 81, note 14, 
 
 95, 54, 
 
 99, it 6it 
 
 101, ,, 69, 
 
 no, 91, 
 
 156, 82, 
 
 158, line 21, 
 
 187, note 1 8, 
 
 206, 
 222, 
 280, 
 
 288, 
 289, 
 298, 
 307, 
 
 58, 
 104, 
 270, 
 
 3", 
 312, 
 
 34i, 
 383, 
 
 9, 
 i, 
 
 24, 
 
 2, 
 
 3, 
 32, 
 
 IO, 
 
 3, 
 19, 
 
 12, 
 II, 
 3, 
 
 obeatae 
 
 Aylyffe 
 
 Bull, 
 
 c. 6 
 
 ab 
 
 set forth 
 
 cuigina 
 
 90 
 
 n. p. 458 
 
 congregate 
 
 faith. 
 
 3ist 
 
 Macro 
 
 did 
 
 read c. 122. 
 
 ,, oblatae 
 
 ,, Ayliffe. 
 
 Bull. 
 
 ,, c. 8 
 
 ,, ob 
 
 not set forth 
 
 ,, cugina 
 
 ,, 91- 
 
 III. p. 458. 
 
 congregati. 
 
 faith." 
 
 28th, 
 
 ,, Macro and 
 were 
 
 the archbishops, chancellor, and read 
 
 the archbishops' chancellor and 
 473 read 472 
 
 1626 1627 
 
 Pius Pii. 
 
 1667 ,, 1684 
 
 327, line 20, for epistoller, etc. read epistoller agreeably, according 
 
 to the Advertisements published 
 anno 7 Eliz." 
 
 331, note 54, last line, for th 
 
 340, ,, 72, line 3, ,, bigamist 
 344, ,, 9i, ,, 4, then 
 349, line 3, ,, bishops 
 
 353, note 123, ,, 3, ,, drunkeness 
 3 6 5, ,, 171, 4, ,, falsaque 
 384, 8, 2, C. in. 
 9, , 2, C. in. 
 387, ,, 19, 10, Pontificale 
 390, 41, ,, 1,4, Montaigne 
 408, line 9, ,, George's 
 
 423, ,, 25, provincial 
 
 432, note 207, ,, 10, ,, yet 
 447, ,, 267, add Neal reckons the 74 as clergy. 
 465, ,, 346, line 3, for 346 read 84. 
 
 478, line 14, for on St. read on some Lord's day before the feast 
 
 of St. 
 
 479, 80, line 4, for accessorie read accessories 
 
 read the 
 
 digamist 
 
 ,, than 
 
 ,, bishops." 
 
 ,, drunkenness 
 
 ,, falsasque 
 
 C. i. 
 
 C.I. 
 
 Provinciale 
 
 ,, Mountaigne 
 
 ,, Gregory's 
 
 convocation and 
 
 ,, "yet *
 
 CHAPTER I. 
 
 RITUAL CONFORMITY. 
 
 IN 1833 there commenced a movement, the object of which 
 was 
 
 the Catholicising of England, i.e. to bring up all to that faith of 
 the primitive Church, which the Homilies say is specially to be 
 followed as " most incorrupt and pure," or in scientific language, the 
 rule of Vincentius, " quod ubique, quod semper, quod ab omnibus," 
 the one faith which has been held by all, everywhere and always. 
 This, and a life, the fruit of God-given faith, it was our object, by the 
 grace of God, to preach and to teach . . . The mission was to the 
 whole people of England, to win them to the full faith of Christ. 1 
 
 It was soon followed by another, closely connected with it. 
 
 1 Unlaw, p. 56, 7. Not that mere antiquity is a certain test ; for "antiquity 
 without truth is but antiquity of error." Cyprian, ad Pomp. 12, p. 335. Basil 
 1521. 
 
 One who took part in the movement has described it thus : "This intellectual 
 movement was in no way begun by the direct action of the Church, nor by Catholic 
 preachers or theologians of any kind. It was not the work of Catholic priests in 
 England nor of Catholics at all. It sprung up from causes remote from all these 
 agencies, causes hardly perceived at the time. The effect, however, was most 
 extensive. This school created for itself a whole literature, secular and so to 
 speak theological. It multiplied every form of secular writings, history, biography, 
 poetry, romance, artistic, and sesthetical works. In* theology it translated a Biblio- 
 theca Patrum, wrote dogmatic treatises, controversial arguments, commentaries on 
 Scripture, ritualistic essays, and the like. It pushed its frontier to the verge 
 of the Catholic Church, and rested its extreme position on the Council of Trent. 
 Such was the Oxford movement, of which many reasons warn me to refrain from 
 saying more than that it was a sincere, manly, and resolute attempt to find truth 
 at all hazards, and to follow it at all costs." Sermons, by H. E. Manning, D.D., 
 p. 48, Duffy, 1863. 
 
 The search after "the one faith of the primitive Church," was rewarded, and 
 as it would seem, closed, by the discovery of the Decrees of the Council of Trent. 
 The xxxix. Articles were held by some of the explorers, if "explained rightly," 
 not to contradict the decrees of the Council of Trent "explained authoritatively." 
 The "primacy of the Bishop of Rome" was readily recognised, nor in the claim 
 of the supremacy itself was there found anything to be objected to. Some of those 
 
 I
 
 2 ANGLICAN RITUAL. 
 
 This, or " Ritualism," as it is now termed, began, we are told, 
 in the conviction that 
 
 every clergyman is bound by the plainest obligations of duty to 
 obey the directions of the Rubric ; for conforming to them in every 
 particular he needs no other authority than the Rubric itself. 2 
 
 With such aims and convictions, all sincere members of the 
 Church of England could not, and cannot, but sympathise and 
 agree. For no one who has clearly perceived and firmly 
 grasped the principles and lines on which the Reformation 
 proceeded, could fail to approve of any sincere desire to 
 approach, in an orderly and lawful way, more nearly to the 
 faith, discipline, and practice of primitive times. 
 
 For the reverent and becoming worship of HIM, who is 
 THE FATHER of an INFINITE MAJESTY, must ever be a 
 matter of concern and interest to all Christian people. 
 
 The " use of the Church of England," as contained in the 
 Book of Common Prayer, is now, of course, the only one to be 
 followed, 3 until altered by competent authority. 
 
 It is the Book common to all, clergy and laity alike, and 
 so it has its direct authority and force, not from any " Law of 
 
 who conscientiously accepted this view remained, nominally at least, members 
 of the Anglican Church ; others again, seemingly dissatisfied with their position, 
 honestly sought in Rome the faith, unity, and peace for which they yearned. See 
 Dr. Pusey's letter to Weekly Register, Nov. 22, 1865. Old Fuller, however, 
 bluntly says that the articles of the Church of England and the decrees of Trent 
 were "truth and falsehood starting in some sort both together." Ch. Hist. ix. 
 72. And see Hist, de la Comp. de Jesus, by Cretineau-Joly, vi. p. 69, n. I. 
 
 2 Unla-w, p. 55 ; The Helston case in 1844 marks the date. See Stephens' 
 Eccl. Stat. p. 2049. 
 
 3 Before the Reformation there were some 90 different service books ; some 
 eight or more of these the parishioners were bound to find, for they formed part 
 of the ornaments of the Church. In most parishes this was a very serious charge, 
 and in some it would be far beyond the means of both priest and people. Hence 
 at the Reformation it was provided that the clergy should need no other books for 
 their public service but the Bible and Prayer Book, " by means whereof the people 
 shall not be at so great a charge for books, as in time past they have been." See 
 Maskell. Mon. Rit. I. p. cxciv. ; Can. 32, 34 of K. Edgar, and Can. 2 1 of yElfric ; 
 Thorpe, A. S. Laws, II. 251, 351 ; The Canons of Winchelsey, Gray, and Canti- 
 lupe; Wilkins, Cone. I. pp. 666, 698;,Lyndw., III. Tit. 27, p. 251; Pref. to 
 C.P. of 1549.
 
 RITUAL CONFORMITY. 3 
 
 the Church " or " Canon Law," properly so called, 4 but from 
 the " Law of the Realm ; " the Act establishing and enforcing 
 it being enacted by the King, by the advice and with the 
 "consent of the "Three Estates of the Realm," the Lords 
 spiritual and temporal, and the Commons in Parliament 
 assembled. 
 
 It received this august sanction, not for the "tolerant 
 recognition of divergent ritual practice," 5 but 
 
 to the intent that every person within this realm may certainly 
 know the rule to which he is to conform in public worship and ad- 
 ministration of Sacraments and other rites and ceremonies of the 
 Church of England, and the manner, how and by whom, bishops, 
 priests, and deacons are and ought to be made, ordained, and con- 
 secrated. 
 
 The Act further provides, 6 
 
 That the former good laws and statutes of this realm, which have 
 been formerly made, and are still in force, for the uniformity of 
 prayer and administration of the Sacraments, . . . shall stand in full 
 force and strength, for all intents and purposes whatsoever, for the 
 establishing and confirming the said Book . . . and no other. 
 
 Now the i Eliz. c. ii., which is thus in part materid, and to 
 be read together with the 14 Car. II. c. 4, as though in fact 
 they were one Act, directs 7 that 
 
 all and singular ministers in any cathedral or parish church or 
 other place within this realm of England, Wales, and the marches of 
 the same, or other the Queen's dominions, shall ... be bounden to 
 say and use the Matins, Evensong, celebration of the Lord's supper, 
 and administration of each of the Sacraments, and all their common 
 and open prayer in such order and form as is mentioned in the said 
 Book, so authorised by Parliament . . . and none other or otherwise. 
 This clause, as an acute and learned Ritualist long since 
 
 4 Jus canonicum, i.e. ab Ecclesia seu viris ecclesiasticis institutum. Lyndw. 
 p. 76. See App. A. 
 
 5 Memorial of Five Deans. 
 
 6 14 Car. II. c. 4, 20. Rev. ed. 
 
 7 2. 
 
 I 2
 
 4 ANGLICAN RITUAL. 
 
 pointed out, 8 disposes of the fallacy that " omission is not pro- 
 hibition," as well as of all questions as to the "maximum" and 
 " minimum " of observance. 
 
 And the " Law of the Church " is in entire accordance with 
 the " Law of the Realm." It directs 9 that 
 
 all ministers shall observe the orders, rites, and ceremonies pre- 
 scribed in the Book of Common Prayer . . . without either 
 diminishing in regard of preaching, or in any other respect, or adding 
 anything in the matter or form thereof. 
 
 And the Canons, or such of them as are still in force, are 
 unrepealed laws of the Church of England ; and they are moreover 
 
 8 Maskell, Anc. Lit. p. cxxxv. 
 
 The 14 Car. II. c. 4 orders " that all and singular ministers . . . shall be bound 
 to say and use the Morning Prayer, Evening Prayer, celebration and administration 
 of both the Sacraments, and all other the public and common prayer, in such order 
 and form as is mentioned in the said book annexed and joined to the present Act." 
 And see " Of Ceremonies " in the Preface to the C.P. 
 
 The 34 & 35 Viet. c. 37 and the 35 & 36 Viet. c. 35, have amended and 
 altered the Calendar and Table of Lessons, and made provision for shortened, 
 special, and additional services. Under the authority of this last Act the service 
 on Good Friday, commonly known as the "Three Hours," was introduced at 
 St. Paul's, as the Dean courteously informs me. It is a curious instance of the 
 use of a shortened service Act. It has parliamentary authority only. 
 
 The "Three Hours" is the modern conceit of a South American Jesuit in the 
 seventeenth century. Both it and the "Rite of Benediction," a sixteenth cen- 
 tury addition, were gravely said by a writer in the now defunct Union Review, 
 to have been "wickedly flung away by the Reformers," the "Three Hours" 
 being "of remote antiquity." Ch. Rev. Ap. 8, 1880, p. 164. 
 
 9 Can. 14, 36 ; Can. 36 of 1865 has not received the Royal Assent. The 
 declaration of assent made by all before ordination, institution, collation, or 
 licence, runs, " I assent to the 39 Articles of Religion, and to the Book of Common 
 Prayer, and of ordering of Bishops, Priests, and Deacons ; . . . and in public 
 Prayer and administration of the Sacraments I will use the form in the said 
 Book prescribed and none other, except so far as shall be ordered by lawful 
 authority." 
 
 The Curate's licence binds him to perform the office "according to the form 
 prescribed in the Book of Common Prayer, made and published by the authority of 
 Parliament, and the canons and constitutions in that behalf lawfully established 
 and promulgated, and not otherwise or in any other manner." See Blunt's Ch. 
 Law, pp. 196, 237. Whoever therefore introduces or uses, of his own private 
 authority, any other manner or form of service, commits wilful and deliberate 
 perjury.
 
 RITUAL CONFORMITY. 5 
 
 laws which it is the business of the Archbishop's Official Principal to 
 enforce upon the clergy. 10 
 
 Upon all matters of ritual or ceremonial about or concern- 
 ing which directions are to be found, nothing is left to 
 the discretion or indiscretion of the minister ; the conformity 
 must be absolute. A piebald ritual or obedience is an 
 absurdity, if there are to be any laws at all, and if ordination 
 vows are not to be made only to be broken at the will of those 
 who make them. 
 
 And to prevent confusion and to remove difficulties, the 
 I Eliz. c. ii. 14 provides 
 
 that all laws statutes, and ordinances, wherein or whereby any 
 other service, or administration of Sacraments or Common Prayer, is 
 limited, established, or set forth to be used within this realm or any 
 other the Queen's dominions or countries, shall from henceforth be 
 utterly void and of none effect. 
 
 This very important clause swept away all injunctions, 
 " constitutions, ordinances, canons provincial or synodal," arid 
 laws, that before and up to 1558 affected or regulated the 
 public worship of the Church. There was no longer any need 
 
 10 The Canons of 1603 are, in Dr. Liddon's opinion, unrepealed laws, though 
 overridden by Acts of Parliament. Ch, Troubles, p. xvii. The validity of laws, 
 canons, and statutes, like the decisions of the courts, varies much in these days, 
 depending for their authority and reception rather upon the fancies and private 
 opinions of citizens, than on anything else. Anciently it was not so ; men did not 
 claim the right to interpret or disobey the law whenever it conflicted with their 
 individual judgments. Now-a-days, Acts of Parliament and judicial decisions are 
 only to be obeyed in Church matters when they agree with our wishes and views. 
 
 The Canons of 1603, that were made for uniformity of Prayer, were, together 
 with the Acts of Uniformity in force, brought over by the 14 Car. II. c. 4, 20, 
 enforced and applied to our present Book ; for "a lawful canon is the law of the 
 kingdom as well as an Act of Parliament." Vaugh. 327. 
 
 That no one in 1662 thought that the altered rubric in the Act of Uniformity 
 had repealed, or was in conflict with, the canons, is certain ; for in July, 1662, 
 some two months after the Act passed, a quarto edition of the canons was printed 
 and published "for the due observation of them by His Majesty's authority;" 
 and a royal letter to the Primate soon after directed both the Canons and 39 
 Articles to be read twice in the year to the people, "that they may the better 
 understand and be better acquainted with the doctrine and discipline of the 
 Church of England, and not so easily drawn away from it as formerly they have 
 been." Kennett, Reg. pp. 724, 5, 795.
 
 6 ANGLICAN RITUAL. 
 
 to " search and examine " them. Their authority forthwith 
 ceased. 
 
 Express and solemn injunctions were given to all ordi- 
 naries to enquire for and punish offenders " by admonition, 
 excommunication, sequestration, or deprivation, and other 
 censures and process, in like form, as heretofore hath been 
 used in like cases by the Queen's ecclesiastical laws." u 
 
 And all, bishops and clergy alike, are bound by the most 
 solemn vows to maintain and yield a loyal conformity and 
 obedience. 
 
 The one promise, on consecration, to correct and punish 
 " such as be unquiet, disobedient, and criminous within their 
 dioceses, according to the authority they have by God's word 
 and the ordinance of the Realm." 
 
 The other, on ordination, " always so to minister the doc- 
 trine, and sacraments, and the discipline of Christ as the 
 Lord hath commanded, and as this Church and Realm 
 hath received the same ; " as well as " to reverently obey the 
 Ordinary and other chief Ministers unto whom is committed 
 the charge and government over" them, "following \vith a glad 
 mind and will their godly admonitions, and submitting " them- 
 selves "to their godly judgments," setting forward as much 
 as lieth in them "quietness, peace, and love amongst all 
 Christian people." 12 
 
 In case of doubt "concerning the manner how to under- 
 stand, do and execute the things contained " in the Book of 
 Common Prayer, resort is to be had to the Bishop of the 
 Diocese, and if the Bishop be in doubt, then he may send for 
 the resolution thereof to the Archbishop. 
 
 11 I Eliz. c. ii. 4, II, and see App. A. 
 
 12 The Oath of Supremacy, appointed to be taken by the zB & 29 Viet. 
 c. 22, runs, "I, A.B. do swear that I will be faithful and bear true allegiance to 
 Her Majesty Queen Victoria, her heirs and successors, according to law." 
 
 That of canonical obedience is, "I, A.B. do swear that I will bear true and 
 
 canonical obedience to the Lord Bishop of , and his successors in all legal 
 
 and honest demands." This of course means all such demands as the Bishop 
 by law is authorised to make (Long v. Bishop of Capetown, Moore, P.C. Rep. 
 [N.S.] I. 465), not such as any clergyman may, in his private judgment, think he 
 ought to obey.
 
 RITUAL CONFORMITY. 7 
 
 It was never meant that the Prayer Book, or its Rubrics, 
 any more than any other part of the laws of the Church and 
 Realm, should be of private interpretation, or that any minister; 
 however sincere, learned, or pious, should set up in each or any 
 parish a supreme court of final appeal, of which he is the self- 
 constituted and infallible judge. A layman who tried the 
 experiment would fare but badly; it is hard to see why a clerk 
 should fare better. 13 
 
 For the question of conformity is not one of this or that 
 party, but of common order, conscience, and honesty. 
 
 It is one in which all are alike interested ; for the Book of 
 Common Prayer is the heritage of all ; and every parishioner, 
 who may wish to attend the parish church, has the undoubted 
 right to require that the services of the church be conducted 
 in a lawful manner, and according to the prescribed and 
 accustomed form, and not according to individual caprice, 
 ignorance, or self-conceit. 
 
 For the Acts of Uniformity and the Canons were not 
 made or enacted for the sanctioning or toleration of diversity 
 of ritual or ceremonial, but to prevent it ; and in the interests 
 of all, to secure and provide that neither diversity of doctrine 
 nor ritual be fed out of the funds of the Established National 
 Church. 
 
 And although the keeping or omitting of a ceremony, in itself 
 considered, is but a small thing, yet the wilful and contemptuous 
 transgression and breaking of a common order and discipline is no 
 small offence before God. . . . The appointment of the order 
 pertaineth not to private men, therefore no man ought to take 
 in hand or presume to appoint or alter any public or common order 
 in Christ's Church, except he be lawfully called or authorised 
 thereto. 14 . 
 
 The present confusion and conflict has arisen upon the 
 construction put upon a Rubric by a court confessedly 
 
 13 " If the judgments of the Privy Council had proceeded from a court in every 
 respect unobjectionable, they would have been rejected all the same." Ch. 
 Times Summary, 1882, p. 275. See i Hagg. Con. 428. 
 
 14 Pref. to Common Prayer.
 
 8 ANGLICAN RITUAL. 
 
 "manned with our highest and maturest judicial power." 15 
 At one time, exception is taken to its decisions, at another, 
 to its authority and honesty. 
 
 The clergy, we are told, " were obeying, as they believed, 
 the 'law of the Church,'" when "they were bidden to obey 
 the #/zlawof a biassed court." 16 Its latest and most important 
 decision is said plainly to be " of policy, not of law ; " a 
 majority of seven to three, declaring "that the Ornaments 
 Rubric had a meaning the exact contrary to the literal 
 meaning." It is accused of reading "the word 'not' into a 
 simple rubric," and of declaring "that the Church, under the 
 appearance of directing that a thing should be done, meant all 
 the while that it should not be done." 17 
 
 " The judges were out of their province. It is natural to 
 think they were ' at sea ' without rudder or compass. But 
 what a hideous hypocrisy the law became in their hands." 18 
 
 The court itself is termed a Court of Appeal utterly uncon- 
 stitutional ; a court, in fact, " composed of men who look at 
 things not merely with the eyes of lawyers, but also with the 
 eyes of statesmen, i.e. who, in pronouncing a sentence of law, 
 look also " to what is expedient." 19 
 
 15 Sir J. W. Awdry, in The Judicial Committee, by the Rev. J. Randall. 
 
 16 Unlaw, p. 67 ; In this " grave charge" Dr. Pusey does not mean to imply 
 " any moral defect, for humanum est errare." 
 
 In a recent case where the decision of a committee of a club was called in 
 question, the Master of the Rolls said, "a committee, in arriving at a conclusion, 
 may be I will not say, 'biassed,' because that is a hard term but may be drawn 
 to a conclusion by one of a great many circumstances which are perfectly notorious 
 and well known and perfectly true in every fact and detail, though not at the 
 moment proved before them." L.R. XVII. Ch. Div. p. 623. 
 
 17 Unlaw, pp. 25, 27. 
 
 18 Unlaw, p. 30. 
 
 19 How easy it is to misinterpret and mistake appears from the gloss put, 
 in all good faith, by Dr. Pusey, upon the Bishop of Manchester's words. The 
 Bishop clearly did not mean to say that the judges of the Court of Appeal would, 
 "in pronouncing a sentence of law, look also to what is expedient," nor even to 
 imply it ; but that for the consideration and solution of questions of public interest 
 and importance, it was desirable to have men who were not merely lawyers, but 
 statesmen constitutional judges who would as such take the broadest possible 
 view, consistent with law, of the grave questions and weighty matters brought
 
 RITUAL CONFORMITY. 9 
 
 ' When questions and charges such as these are raised and 
 made by those whose age, learning, position, and piety have 
 endeared them to many, it is little wonder that there are many 
 sympathisers, or that a hasty and urgent demand is made by 
 these for such a modification of the court as will make it what 
 is called a " Church Court," as well as for " the recognised 
 toleration of even wide diversities of ceremonial," as a policy 
 demanded alike by justice, by "the best interests of religion," 
 and " the immediate need of our Church." 20 
 
 For they are very grave questions to raise, and very 
 serious charges to bring, even though they were supported by 
 the most overwhelming evidence ; not lightly to be made by 
 private citizens even then. 
 
 The dicta of able men, even of men so admirable, upright, 
 and learned as the late Sir J. T. Coleridge, though worthy of 
 profound respect and consideration, are not to be taken as the 
 verdict of a court ; for the conclusions are not in any case 
 come to after extended research and discussion, but are 
 only ex parte opinions, having but the weight of private 
 judgments, rather than the authority of a grave judicial 
 decision, given deliberately by the highest court of appeal, 
 
 before them, seizing them with a large grasp and dealing with them in a great and 
 statesmanlike spirit. But not that the statesman would so control or influence the 
 judge as to bias his decision and cause him to mistake mere expediency for law. 
 There is not a judge on the bench, who would knowingly drag the ermine and the 
 purple through the mire, by sacrificing honour and law to expediency and party. 
 
 20 Memorial of Five Deans, in Church Troubles, p. 85. 
 
 A Church Court is one in which the judges are appointed or authorised by 
 "the Spiritualty." A Court of Ecclesiastics appointed by Parliament would be 
 a lay Court. 
 
 Part of the opposition to the Judicial Committee appears to be a phase of 
 what may be termed "Keble-ism." "We received," says Dr. Pusey, "as a legacy 
 from our revered friend and father, John Keble, the words . . . that we shall 
 never have God's blessing on our work in the Church of England while we 
 continue to quietly acquiesce in the present constitution of the Court of Final 
 Appeal." Unla-w, p. 14. 
 
 "But this was a subject," said Keble's friend and biographer, Sir J. T, 
 Coleridge, "almost the only one on which I had the misfortune to differ," and 
 speaking of "Ritualists," Sir J. T. Coleridge also said, "I do not shrink from 
 saying that I think them misguided and the cause of mischief in the Church." 
 Letter to Canon Liddon, pp. 10, 6.
 
 IO ANGLICAN RITUAL. 
 
 after the hearing and consideration of elaborate arguments, 
 and the perfect threshing out of the subject by eminent 
 counsel on both sides. 
 
 The Bishop of Lincoln, who, in common with Dr. Pusey, 
 the late Sir F. Kelly, and others, thinks " that the vestments 
 are lawful, but not obligatory," dealing wisely and discreetly 
 with the subject, says, 21 
 
 The Final Court of Appeal has decided against them ; and what- 
 ever we may think of the grounds, . . . and however we may incline 
 to the opinion that the groundwork of that decision has been in- 
 validated by subsequent investigations, especially by the learned 
 researches of Mr. James Parker, 22 yet it is a decision of the Crown 
 
 21 Diocesan Addresses, p. II, 1876. "It is not," Dr. Wordsworth remarks, 
 "said that every minister shall use them, but only that they shall be retained (i.e. 
 not abolished) and be in use." Id. p. 61, 1879. 
 
 The memorandum of the late Sir F. Kelly, so opportunely printed by Mr. 
 Wood, says, "I am far from thinking that the wearing of vestments is necessarily 
 imperative under the Rubric. The words ' in use ' may well leave it open to the 
 minister to use one or another of several vestments referred to, without being 
 bound to assume one or more of them in particular." Guardian, Oct. 5, 1 88 1, 
 p. 1401. This view, however, smacks "of policy and not of law." But the 
 Rev. T. O. Marshall, Organising Secretary of the E.G. U., is of a somewhat like 
 mind ; he said, ' ' I have always been of opinion that the Ornaments Rubric does 
 not order positively that the vestments shall be used." Ch. Times, Aug. 15, 1879, 
 p. 5i6. 
 
 The Rubric, however, is absolute and not optional ; it does not say "shall be 
 retained and may be in use," but "shall be retained and be in use." Moreover, 
 it applies to the use of all ornaments, both of the Church and minister, and not to 
 vestments only. If, therefore, the use of the prescribed ornaments is merely 
 lawful, but not obligatory, then it is optional with the minister to use all, some, 
 or none, at his discretion ; and as it applies all round, he need not use any 
 ornaments or vestment of any kind at all, unless he likes. To state such opinions 
 is to refute them. The real question for solution is, What are the "ornaments" 
 prescribed by the Rubric? for, whatever they are, they must be used, since, as 
 Dr. Pusey reminds us, "every clergyman is bound by the plainest obligations 
 of duty to obey the directions of the Rubric." If the Rubric makes it optional, 
 it gives no positive directions at all, and every one may do as he pleases. 
 
 22 The Letter to Lord Selborne is probably meant, and not Mr. Parker's very 
 useful liturgical compilations. To Mr. Parker's kindness I am indebted for copies 
 of the Letter and Postscript. Both contain many facts of value, as shewing that 
 Q. Elizabeth did not take "other order" in the "advertisements." The real 
 point in dispute, however, is not, as Mr. Parker supposes and puts it, "Did 
 Q. Elizabeth take other order in the advertisements of 1566?" but, "Was other
 
 RITUAL CONFORMITY. II 
 
 itself, advised by the Final Court of Appeal. It demands our reverence 
 as such, even though it may seem to us to be erroneous. There 
 must be a final decision somewhere of such controverted questions ; 
 and ever since the Reformation the authority of pronouncing such 
 decisions has been in the Crown. To this principle we have 
 all assented. It is 1500 years old; it is as old as Constantine. 
 Indeed, in the times of the Early Church, the authority was exercised 
 by Emperors, even when not Christian. 
 
 The Bishop of Salisbury, on the other hand, unadvisedly 
 writes, 23 
 
 The controversy, which for three centuries has existed in the 
 Church of England between the Catholic and Puritan parties within 
 its borders, has gradually gathered round the Ornaments Rubric as 
 round a battle field. . . . The Ridsdale judgment, pronounced as it 
 was by an eminently dignified and weighty court, intensified in a high 
 degree the trouble of the clergy, . . . but it is no disrespect to these 
 eminent judges, the majority of whom 24 assented to the judgment, to 
 express a grave doubt as to the soundness of the historical basis on 
 which it proceeded. And it is, I suppose, plain that if it be 
 historically clear that no other order was ever taken by the authority 
 of the Queen's Majesty, with the advice of Her Commissioners 
 appointed and authorised by the great seal of England, according to 
 
 order taken in the advertisements by her authority?" Mr. Parker has been 
 proving what no one disputes, and fighting his own shadow, and in doing this, he 
 has made the common mistake of confounding and blending together the two 
 clauses of the section relating to taking "other" and "further" order, as though 
 they were one, and "other" meant the same as "further." He has also mis- 
 understood the purport of Lord Selborne's Notes. They are statements of historical 
 facts, and no one of them has been displaced by Mr. Parker in his supposed reply. 
 Moreover, Lord Selborne does not affirm that the Queen did by any injunction 
 of her own, as distinguished from her authority given to the Bishops for the 
 order taken by them, take other order, nor does he enter into or discuss any 
 disputed question of law, or deal with the interpretation and legal effect of the 
 " Advertisements," but only with the facts bearing on the question of their 
 authority. Mr. Parker, has, in common with many others, overlooked, and so 
 missed, the point. 
 
 23 Letter to his Archdeacons, Ch. Review, Jan. 14, 1881. 
 
 21 The majority was seven to three. We have already seen that Sir F. Kelly, 
 although a dissentient, was of opinion that the Rubric does not imperatively enjoin 
 the use of the vestments. The majority said the same.
 
 12 ANGLICAN RITUAL. 
 
 the Act of Uniformity in 1559, the whole historical basis of the 
 judgment disappears, and the Ornaments Rubric remains in pos- 
 session of the field. 
 
 And after a little advice to the clergy to be patient, and 
 not precipitate matters, he adds, 
 
 If you are wronged, as I think you are, by being forbidden 
 by temporal courts to adopt various usages, which belonged to the 
 ancient Universal Church, 25 and are recognised by the Rubric of 
 1549, do not doubt that there is a blessing on those who endure 
 suffering wrongfully. . . . Why should not the Church of England 
 tolerate things which the ancient Church considered good and lawful? 
 Why should we try to force an outward uniformity upon men 
 agreeing on the great essentials of faith and practice ? 
 
 25 An application to Dr. Moberly for the reasons of the "grave doubt," and 
 and an enquiry what the "various usages" were, failed to obtain a reply. 
 
 It is matter of regret that Dr. Moberly, as Ordinary and an ecclesiastical judge, 
 should have ventured thus to criticise the decision of judges not less eminent, 
 learned, or conscientious than himself. Happily it is not the rule in England 
 for judges to tell unsuccessful suitors that they "are wronged" by the decisions of 
 other courts to which they may have gone ; however permissible it may be to assure 
 all such of the harvest of blessing which so very few really desire to reap and enjoy. 
 
 Dr. Moberly leaves out the Metropolitan ; other order was to be taken by the 
 advice of the Commissioners "or the Metropolitan"; and it is not at all plain 
 that even if in 1564 "no other order was ever taken," the ornaments of King 
 Edward VI. 's second year would be legal after the Revision in 1662, as we shall 
 hereafter see. 
 
 Moreover, it is not a question of toleration of all, but of conformity to rules 
 and a discipline voluntarily and solemnly agreed and submitted to by everyone 
 taking orders in the Anglican Church. 
 
 For everyone ordained since the year 1833 has been so with the full knowledge 
 of the fact that the final appeal in ecclesiastical matters lay to the Judicial Com- 
 mittee. If the courts can be improved or the law fairly needs alteration, let both 
 be lawfully and wisely done, not in the interest of this or that section, but consis- 
 tently and in the interest of all. The true and fundamental principle of all govern- 
 ment is, that whilst a law is in force it must be obeyed by all, a fortiori by those 
 who have, of their own free will and with full knowledge of its existence, formally 
 sworn to obey it. If it is to be permitted to individuals to violate and defy 
 a voluntary 'or other law, and, by creating disorder, to force its alteration or 
 obtain toleration for its violation, then law and order have ceased to exist and 
 chaos has begun. No society can hold together without rules and without 
 obedience to those rules ; and the interpretation certainly cannot ever rest with 
 its individual members.
 
 RITUAL CONFORMITY. 13 
 
 It is proposed in the following chapters to examine " the 
 grounds of the recent decision," and " the soundness of the 
 historical basis on which it proceeded " ; as well as to test its 
 accuracy by the application of those well-established first 
 principles, upon which all are agreed, and which both decide 
 and bind in foro conscientia. For, as a learned ecclesiastical 
 judge has ruled, " The true criterion is conformity with 
 primitive and catholic use." 26 
 
 26 Sir R. Phillimore, L.R. II. A. & E. 149.
 
 CHAPTER II. 
 
 THE REIGN OF HENRY VIII. 
 From April 22nd, 1509, to Jan. $otk, 1547. 
 
 1. A.D. 1509. With the reign of Henry VIII. the "old 
 quarrel " with the Curia was revived. 1 That it was resolved 
 upon from the very first is plain from the alterations made by 
 the King's own hand, in the oath taken at his coronation. 2 
 The struggle was, however, political rather than religious, and 
 so but very slightly affected either doctrine or ritual. 3 
 
 2. Apart from the questions of the supremacy and inde- 
 pendence of the Crown, and the other special grounds of 
 resistance to the absurd and extravagant claims of the Roman 
 Court, Henry VIII. lived and died a stern and intolerant 
 Romanist. 4 
 
 3. "A very promising Prince," originally intended for the 
 Primacy, he was for the age in which he lived, a good 
 scholar, philosopher, and divine, skilled in the composition 
 of masses, a diligent student of the works of his favourite 
 author, Aquinas, and well read in the controversies of the 
 time. 5 In his private life he was, as we know, but a feeble 
 
 1 "I think if anyone will take the trouble to study the Acts of the reigns of 
 Henry VIII. and Elizabeth not that I at all wish to defend those sovereigns in all 
 that they did he will find that the quarrel between them and the Popes, so far as 
 ecclesiastical jurisdiction is concerned, was an old quarrel which had often before 
 been raised in Europe, and which had chiefly to do with this claim on the part of 
 the Church to a coercive jurisdiction independent of the State." The Hon. C. L. 
 Wood, Ch. Times, Nov. I, 1878. 
 
 2 See App. B. 
 
 3 The 25 Hen. VIII. c. 21, 19, expressly provides that nothing contained in 
 the Act was to be interpreted to mean that the king and realm meant "to decline 
 or vary from the congregation of Christ's church in any things concerning the very 
 articles of the Catholic faith of Christendom." 
 
 4 See the king's draft of the "Six Articles." Wilkins, Cone. ill. 848. 
 
 5 Collier, Eccl. Hist., Part II. Book I, vol. iv. p. I ; Life, by Lord Herbert, 
 pp. I, 2; Dodd, Ch. Hist. I. p. 125, ed. by Tierney, I. p. 311.
 
 THE REIGN OF HENRY VIII. 15 
 
 though faithful imitator of the time-honoured customs and 
 manners of "The Holy City" and of the clergy of the time. 6 
 o far was he "beyond many of his predecessors in the 
 respect paid to the Holy See," that Julius II. sent him, soon 
 after his accession, that special mark of favour, the golden 
 rose. 7 
 
 4. There had been however, from time to time, frequent 
 controversies concerning the limits of the two powers, civil 
 and ecclesiastical, and, says the Roman historian, 8 
 
 the particular heads of those debates were the right of patronage or 
 presentation to ecclesiastical dignities, exemptions of the clergy 
 from taxes and prosecutions in courts of civil judicature, the privi- 
 leges of sanctuary, the power of legatine courts, the custom of 
 appealing immediately to Rome, the exorbitancy of the fees de- 
 manded by the Bishop of Rome upon account of his supremacy, 
 the power of excommunication, and other church censures, in cases 
 of a civil nature. ... At length the legislature took it into con- 
 sideration, that certain restraining laws would be a means of putting 
 an end to many of these controversies, which had so long disturbed 
 the peace both of Church and State. And this gave birth to the 
 statutes of mortmain, provisors and praemunire against appeals to 
 Rome, which were designed to secure the prerogatives of the Crown 
 together with the liberties of the Church of England. Now these 
 regulations were not according to the humour of the see of Rome, as 
 it appears by the petitions to have those statutes repealed, yet all 
 quarrels, both upon these and all other accounts, were still carried 
 on within the pale of the Church. There was no breach of com- 
 munion, no new liturgies, no articles of religion drawn up in oppo- 
 sition to the belief of the churches abroad on the contrary, England 
 still continued her correspondence with the see of Rome, and on 
 several points was more observant than what might be required by 
 the essentials of a spiritual supremacy. For, besides that no bishop 
 was permitted to exercise his jurisdiction without the Pope's appro- 
 bation and an oath of canonical obedience to the Holy See, the 
 customary taxes for the pall, bulls of confirmation and dispensations, 
 
 6 See App. C. 
 
 7 Collier, Eccl. Hist. iv. p. 3 ; Wilkins, Cone. Til. 652. 
 
 8 Dodd, Ch. Hist. I. pp. 70, 71 ; Tierney, I. pp. 171273.
 
 l6 ANGLICAN RITUAL. 
 
 the laws and orders for annates, first fruits and Peter-pence were still 
 kept afoot, though under a more moderate regulation ; and these 
 collections were judged proper towards supporting the dignity of the 
 Holy See, and enabling the Pope to answer the great charge of an 
 universal inspection, wherein many agents were to be employed. 
 Further, though the statutes above mentioned seemed to bear hard 
 upon the Pope's usual jurisdiction, yet they were often set aside, as if 
 they had been made only in terrorem ; for we meet with pious founda- 
 tions, papal provisions, legates from Rome, &c., as usual before those 
 statutes were in force. Our kings thought fit to compliment the see 
 of Rome with those privileges, which custom had almost made a 
 right in former days ; at least, several popes were pleased to expound 
 them in that sense, and were for trying titles before they would part 
 with them. This was the posture of affairs when king Henry VIII. 
 came to the crown, who went beyond many of his predecessors in 
 the respect he paid to the Holy See. He sued to Rome for a dis- 
 pensation upon his marriage with Queen Catherine ; he maintained 
 the jus divinum of the Pope's supremacy in his learned book against 
 Luther, and accepted of a bull, whereby he and all his successors 
 obtained the title of Defenders of the Faith. He admitted Cardinal 
 Wolsey to hold a legatine Court in converting the revenues of certain 
 religious houses to the use of his colleges ; he submitted to an appeal 
 to Rome upon the first motion for the divorce, and allowed the two 
 Cardinal Legates (Campeggio and Wolsey) to hold a legatine Court 
 upon that subject; nay, even after he had assumed the title of Head 
 of the Church, he was so scrupulous about the Pope's supremacy, 
 that Cranmer was obliged, at his consecration, to take the usual 
 oath of canonical obedience to the see of Rome. 9 
 
 5. The first change of importance, next to the alteration 
 of the coronation oath, was made by the Act taking away the 
 
 g Tierney remarks that this was not a "singular instance of the same feeling. 
 Lee and Gardiner, when appointed in 1531 to the sees of York and Winchester, 
 were compelled to address the Pope for institution ; and it was not until the 
 papal bulls had arrived that Henry invested them with their temporalities." 
 I. p. 173, note. 
 
 Another historian celebrates his devotion thus: " Sacramentum Eucharistiae 
 summo semper in honore habuit," and adds, "Literis excultus fuit, virosque fovit 
 literates. Episcopos et doctos et minime malos plerumque nominavit," Cranmer 
 being the exception. Natal, Alex. Hist. Eccl. Ssec. xv. Art. HI. 9, vol. vm. 
 312.
 
 THE REIGN OF HENRY VIII. I/ 
 
 privilege of sanctuary from murderers and felons. 10 This 
 very needful and salutary reform proved the cause of the first 
 great dispute, the Abbot of Winchelcomb publicly declaring, 
 in a sermon at Paul's Cross, that it was directly contrary 
 to the law of God and subversive of the liberties of the 
 Church ; and that the bishops and peers who had passed the 
 Bill had incurred the censures of the Church ; and not con- 
 tent with the sermon, he published a book to prove that all 
 clerks were sacred, and exempt from the jurisdiction of the 
 temporal courts. 11 
 
 6. The matter made a great stir, and the Lords and Com- 
 mons besought the king to check the wilfulness and lawless- 
 ness of the clergy. By the king's order the matter was 
 debated and very solemnly argued before the king and 
 Council, all the Judges being present, Dr. Standish, after- 
 wards Bishop of St. Asaph, appearing as counsel on the one 
 side and the Abbot on the other. To the reasonable argu- 
 ments of Standish, the Abbot triumphantly replied that 
 clerks were expressly exempted by the direct command 
 of Christ, Nolite tangere Christos meos, "touch not mine 
 anointed," and therefore the bringing of the clergy before the 
 temporal courts was contrary to the command of Christ 
 Himself. Arguments of the kind, however conclusive to the 
 mind of the Abbot, failed to convince the laity present, who 
 desired the Bishops to order the Abbot to recant. This the 
 Bishops refused to do, stiffly maintaining the same opinion. 12 
 
 7. The case of Richard Hunne, put, for a mortuary fee, 
 into the spiritual court, which was supposed to sit by legatine, 
 
 10 4 Hen. VIII. c. 2, A.D. 1512. The Lords added two provisos to the 
 Bill, the one excepting bishops, priests, and deacons from its provisions ; the 
 other, that it should only be in force during that parliament. See App. D. 
 
 11 Burnet, Hist, of Ref. i. pp. 1014; Collier, Eccl. Hist. iv. pp. 819. 
 
 12 An entry made in the Lords' Journals records that "In this Parliament and 
 Convocation there were most dangerous contentions between the clergy and the 
 secular power about the ecclesiastical liberties, one Standish, a minor Friar, being 
 the instrument and promoter of all the mischief." Dr. Taylor, who made the 
 entry, was not only Clerk of the House of Lords, but also Speaker of the Lower 
 House of Convocation. See Keilway, Rep. fo. 181186, on the whole 
 question. 
 
 2
 
 1 8 ANGLICAN RITUAL. 
 
 or foreign, authority, and then, upon his suing the clerk on 
 a pramunire, thrust into the Lollards' Tower as a heretic, 
 where he was found hanged, occurred at this time, and 
 served to quicken the general resentment. The coroner's 
 jury brought in a verdict of wilful murder against the Bishop 
 of London's apparitor and bell-ringer ; and the Bishop in his 
 turn, not to be outdone, convicted Hunne as a heretic, and 
 delivered his body to the Sheriff, who burnt it in Smithfield. 
 This, however, did not prevent the indictment of the Bishop's 
 Chancellor (Dr. Horsey) for murder, nor stay the tide of 
 popular discontent. 
 
 8. Finally, after the great debate before all the Judges at 
 Blackfriars, all the Lords, spiritual and temporal, with many 
 members of the House of Commons, and all the king's 
 Council, with all the Judges, were again summoned before 
 the king, at Baynard's Castle, when Wolsey, kneeling before 
 the king, objected that the convening of clerks before the 
 temporal courts was, in the opinion of the clergy, directly 
 contrary to the laws of God and the liberties of Holy Church ; 
 and he craved permission to refer the matter to the Pope for 
 decision. The king is reported to have given judgment thus : 
 
 By the providence of God, we are King of England, and the 
 kings of England in times past had never any superior but God 
 only. Therefore know you well that we will maintain the right of our 
 Crown and of our temporal jurisdiction, as well in this as in all other 
 points, in as ample a manner as any of our progenitors have done 
 before our time. And as for your decrees, we are well assured that 
 you of the spiritualty go expressly against the words of divers of 
 them, as hath been shewed you by some of our Council ; and you in- 
 terpret your decrees at your pleasure, but we will not agree to them 
 more than our progenitors have done in former times. 
 
 9. But " the clergy suffered much in this business ; for 
 their exemption, being well examined, was found to have no 
 foundation at all but in their own decrees, and few were much 
 convinced by that authority, since upon the matter, it was but 
 a judgment of their own, in their own favor." 13 
 
 13 Burnet, Hist. Ref. I. p. 13; Knight, Hist. Engl. n. 277.
 
 THE REIGN OF HENRY VIII. 19 
 
 The events, however, influenced public opinion, and pre- 
 pared the minds of the people for the changes that were 
 afterwards made. 
 
 10. These, however, were stayed awhile by the wars with 
 Spain, Scotland, and France ; no parliament either was sum- 
 moned between 1515 and 1523, the king and his minister 
 Wolsey governing at their sole will. 
 
 But the appearance of Martin Luther, and the progress of 
 the invention of printing, gave a new and decisive impulse 
 to the work of reformation and restoration in England. 14 
 
 11. A.D. 1521. The king, "being at leisure from wars and 
 for the rest delighting much in learning," entered the lists 
 against Luther, whose works were publicly burnt at Paul's 
 Cross on the I2th of May, before the papal legate and the 
 ambassadors, in the presence of a crowd ; whilst the king's 
 treatise, "De Septem Sacramentis," richly bound, was pre- 
 sented in full consistory to the Pope, who rewarded so zealous 
 a champion with the title of "Defender of the Faith." 15 
 
 12. The king followed it up by a letter to Louis of 
 Bavaria, urging stronger arguments, and wishing him to 
 "seize and exterminate this Luther, who is a rebel against 
 Christ ; and unless he repents, deliver himself and his audacious 
 treatises to the flames." 
 
 13. Luther, in his answer, whilst praising the elegance of 
 the king's speech, was personal and rude ; a habit still 
 clinging to, and not uncommon amongst, ecclesiastics of our 
 own time, when the decisions of courts are in question. 
 
 Even Sir Thomas More, who, under the name of William 
 Ross, 16 wrote a reply to Luther, was no whit behind him in 
 fierce and eloquent abuse. 
 
 14. A.D. 1523. Parliament met, but passed no laws 
 affecting the interests of the Church. 
 
 14 See App. E. 
 
 15 Lord Herbert, Life of Hen. VIII. p. 85 ; Wilkihs, Cone. in. 6935, 7 2 > 
 Bull. Rom. x. 52. 
 
 16 Not to be confounded with the Gulielmus Rossaeus, who wrote " De Justa 
 Reipublicae Christianae in Reges impios." 
 
 2 2
 
 20 ANGLICAN RITUAL. 
 
 In September, 1524, Clement VII., by bull, authorised 
 Wolseyto suppress, with the consent of the king and founders, 
 monasteries to the yearly value of three thousand ducats, and 
 on January /th, 1525, the Royal Letter, giving the needful 
 assent, was issued. 17 
 
 In September, 1524, too, another bull gave Wolsey power 
 to visit arid reform all monasteries and religious houses 18 ; 
 in May, 1528, a third bull authorised him to suppress five 
 monasteries to found his college at Ipswich. 19 
 
 In November came a fourth, empowering the two legates 
 
 17 Dodd, I. pp. 138, 300; forty monasteries were suppressed; Bull. Rom. x. 
 p. 54- The bull runs, Si ad hoc praefati Henrici regis fidei defensoris, et, si 
 extant, fundatorum ipsorum monasteriorum, seu ipsorum successorum accesserit 
 assensus. 
 
 18 Dodd, I. p. 301 ; Wilkins, Cone. III. 705 ; Rymer, xiv. 18. 
 
 Innocent VIII. had, in 1489, issued such a commission. In it, speaking of 
 the religious houses, he said : Non modo pristina vivendi norma relicta fuit, sed 
 etiam, quod dolenter referimus in quibusdam ex eis illorum personae se in repro- 
 bum sensum dantes, Dei timore postposito, vitam lascivam ducunt, et nimium 
 dissolutam, in animarum suarum perniciem, divinae majestatis offensam, religionis 
 opprobrium malumque exemplum et scandalum plurimorum, unde correctionis et 
 reformationis officio plurimum indigere noscuntur. Wilkins, Cone. in. 630. 
 
 And the monition of the Archbishop of Canterbury to the Abbot, speaking of 
 the common report of the Abbey of St. Albans, of the simony, usury, and other 
 crimes and enormities, and the neglect by the monks of all the duties and decen- 
 cies of life, says : " Dei timore postposito, lascivam vitam duntaxat ducunt, et 
 quod dictu horrendum est, per saepe loca sacra, etiam ipsa Dei templa, monialium 
 stupro et sanguinis et seminis effusione profanere non verentur . . . ac confratres 
 et commonachi tui, quorum quidam ad omnia mala mundi, ut dicitur, sunt dediti, 
 dum cultu divino quasi penitus neglecto, isti scorta et meretrices infra monasterii 
 septa et extra, quasi publice et continue sibi prostituunt," &c. Wilkins, Cone. in. 
 632, 3- 
 
 And Wolsey, writing of the complaints made upon his suppression of certain 
 small monasteries, "wherein neither God is served, ne religion kept," says he has 
 converted them to a much better use. Ellis, Orig. Let. II. p. 18, 2nd ser. , 
 
 Nor were the seculars any better than the regulars. At a metropolitan visita- 
 tion of Archbishop Warham, eighty priests were presented for incontinence 
 in the dioceses of Bangor and St. David's only. Warham, Reg. fo. 222 227. 
 It is little wonder that Lee, the Archbishop of York, complained, in July, 1535, 
 that he did not know in all his "Dyocese, xij secular priests preachers, and 
 fewe friers and almoste none of any oodre religion " ; and those who had the 
 best benefices, he says, were not resident. Ellis, Orig. Let. II. p. 339, 1st ser. 
 
 19 Fiddes, Life of Wolsey, Coll. 101 ; Rymer, Foed. xiv. 240, I, 4, 6, 7.
 
 THE REIGN OF HENRY VIII. 21 
 
 to suppress monasteries where there were less than twelve 
 friars or nuns; 20 and in June, 1529, a fifth bull gave them 
 power to suppress at discretion. 21 
 
 15. A.D. 1529. On November 3rd a parliament was sum- 
 moned, and the business of the Reformation began in good 
 earnest. Forty-four articles of impeachment were exhibited 
 against Wolsey ; More, L.C., Fitzjames, L.C J., and Fitzher- 
 bert, J., signing them. 22 
 
 Acts were passed regulating the fees to be taken for 
 probate of wills, for mortuaries, and prohibiting plurality of 
 livings, and the taking of farms by spiritual persons. 
 
 Wolsey had sat as Lord Chancellor for the last time on 
 October 9th, and on the 1 7th gave up the great seal, and with 
 its surrender passed away for ever the power of clerical 
 chancellors to destroy or fetter liberty of conscience, the few 
 years of Queen Mary's reign being the only exception. 23 
 
 1 6. A.D. 1530. An adjourned Session of Parliament was 
 held on July 3Oth. A remarkable speech was made by a 
 member of Gray's Inn, named Hall, in reply to one by Fisher, 
 the bishop of Rochester. 24 A letter was also addressed to 
 Clement VII. in favor of the divorce. It was signed by both 
 the archbishops (Wolsey and Warham), four bishops, twenty- 
 two abbots, forty-two peers, and eleven knights and doctors 
 in parliament. The Pope replied on September 2/th. 25 
 
 The 22 Hen. VIII. c. 2 was also passed, reviving the im- 
 portant statute 4 Hen. VIII. c. 2, to which reference has been 
 made. 26 
 
 17. The Convocation of the Province of Canterbury had 
 met on January 2ist, being at the time, like Wolsey, under 
 the penalties of a praemunire ; he for acting as legate, and 
 they for submitting to his authority. 
 
 20 Rymer, xiv. 272. 
 
 ' il Rymer, xiv. 291 ; Wilkins, Cone. in. 715. 
 
 22 4 Inst. 95 ; Collier, Eccl. Hist. iv. pp. 109119. 
 
 23 Fiddes, pp. 470, I. 
 
 24 Parl. Hist, by Cobbett, I. 503; Lord Herbert's Life of Hen. VIII. p. 236. 
 
 25 Parl. Hist. I. pp. 507514. 
 
 26 Ante p. 1 6, 5.
 
 22 ANGLICAN RITUAL. 
 
 When the subsidy came to be voted on February 7th, 
 certain articles were found inserted, the one relating to the 
 Supremacy being thus expressed : " Ecclesiae et cleri Angli- 
 cani, cujus protector et supremum caput is solus est." To 
 this form the Convocation objected, and the king then in- 
 serted the words " post Deum " after " caput." This also was 
 rejected. 
 
 Archbishop Warham then proposed, on February I ith, the 
 form, "Ecclesiae et cleri Anglicani, cujus singularem pro- 
 tectorem unicum et supremum dominum, et (quantum pef 
 Christi legem licet) etiam supremum caput, ipsius majestatem 
 cognoscimus." This was unanimously adopted, and subscribed 
 to by Warham and the eight bishops and sixty-two abbots and 
 priors who formed the upper house, and by eighty-four mem- 
 bers of the lower house, forty-eight being proxies. 27 
 
 1 8. Lord Herbert, followed as it would seem by Collier, 
 thought that the idea of the supreme headship was first sug- 
 gested to the king in the year 1527, by the provisions of the 
 treaty entered into with the King of France in that year, and 
 that the king took the first hint for the dissolution of the 
 monasteries from Wolsey. 28 But the facts go the other way ; 
 the alterations made in the coronation oath and the king's 
 speech at Baynard's Castle negative the first supposition j 29 
 and the fact that it was the Pope himself who began the 
 dissolution in 1524, and says that it was done of his own 
 accord, but, subject to the king's consent and that of the 
 founder's, first had and obtained, 30 disposes of the second. 
 
 19. Whatever, at this distance of time, may be thought of 
 the suppression of the so called " religious " houses, the fact 
 
 27 Wilkins, Cone. in. 705 ; Heylin, Tracts, p. 5 ; Lathbury, Hist. Conv. pp. 
 102, 3; Burnet, I. p. 84; Collier, Eccl. Hist. IV. 176. And see the decrees of 
 Oxford and Cambridge against the Pope's supremacy, and the oaths to be taken. 
 Dodd, I. pp. 268, 9, 270. 
 
 28 Life of Hen. VIII. p. 161 ; Collier, Eccl. Hist. IV. p. 64. 
 
 29 Collier, Eccl. Hist. IV. 18, and ante p. 18. 
 
 30 The bull says : motu proprio , . . motu simili, non ad alicujus nobis super 
 hoc obeatae petitionis instantiam, sed de nostra mera deliberatione et ex certa 
 scientia, ac de apostolicae potestatis plenitudine. Dodd, Ch. Hist. I. 300.
 
 THE REIGN OF HENRY VIII. 23 
 
 is certain that it was a very necessary, wholesome, and salutary 
 measure. The study of the works of Roman annalists and 
 historians puts it beyond all doubt or question, that whatever 
 may be said in favor of their early beginnings, they eventually 
 became, both in England and on the Continent, all that their 
 enemies ever described them. Nor is the reason very hard to 
 find. It was the inevitable and natural result of an unnatural 
 state of things ; and the supposed literary benefits, of which 
 we at times hear such loud boasting, have been efficiently 
 dealt with by a Roman writer of repute. 31 
 
 20. The struggle too for supremacy meant national inde- 
 pendence, and freedom from the most appalling despotism 
 that ever afflicted the earth. We may be quite sure that the 
 king would not and could not have succeeded, alone and 
 single-handed, in shaking off the tyranny of the Curia, and in 
 smiting down a power before which all Christendom had for 
 so many centuries quailed, if he had not been supported by 
 the might of public opinion and the justice of his cause ; or, as 
 Lord Herbert puts it, " much animated by the concurrence of 
 his subjects in parliament, both spiritual and temporal." 32 
 
 21. We, ia the nineteenth century, can afford to smile at 
 the revived pretensions made of a universal, though now, 
 merely spiritual, monarchy ; but in the middle ages the effect 
 was very serious, and backed as it was by Papal anathemas 
 and interdicts, and by the unknown terrors of the invisible 
 world, and supported from time to time by the material forces, 
 so constantly and skilfully made use of by the Popes to crush 
 and overwhelm all opposition and enforce their claims, Rome 
 succeeded at last in trampling on and destroying the liberties 
 of conscience and of peoples, the freedom of senates, the in- 
 dependence of churches, and the rights of kings. Christendom 
 existed for her alone, and had no rights independent of her 
 will, which was, in fact, the universal law. 33 
 
 31 Literary History of the Middle Ages, by the Rev. J. Berington. 
 
 32 Life, p. 245. 
 
 33 The student will find in the Decretum of Gratian, the collections of 
 Goldasti, Regino, Burcardus, and Ivo, the editions of the Canon Law by Van
 
 24 ANGLICAN RITUAL. 
 
 22. But the recognition of the Supremacy affected discip- 
 line only. For the doctrines of Rome were retained in their full 
 strength, as is plain from the fact that, on February 25th, the 
 prolocutor brought before the synod of Canterbury the errors 
 in the will of William Tracy of Toddington. On the 23rd of 
 March, the will was condemned as impious and heretical, and 
 the executors were ordered to shew cause why the body should 
 not be exhumed and deprived of Christian burial. 34 By the 
 direction of Parker, Chancellor of the Diocese of Worcester, 
 the body was taken up and burned some two years after 
 death. The will, apart from any other objections, had, it 
 seems, omitted the usual clause recommending the testator's 
 soul to the intercession of the saints. 35 
 
 23. A.D. 1531. The Convocation of York agreed, on the 
 4th of May, to acknowledge the Supremacy, Tunstall formally 
 protesting. 36 It is important to notice the dates of the various 
 acts passed both in Convocation and in Parliament "at this 
 eventful period, in order to shew that the acts of our synods 
 preceded, and did not follow, those of the imperial legis- 
 
 Espen and Pithou, the various European codes, the Ecclesiastical Histories of 
 Dupin, Pollini, Natalis Alexander and Fleury, the Bulls of the Popes, the 
 Concilia of Labbe and Wilkins, the Annals of Baronius, Bzovius, Raynaldus, 
 and Spondanus, the Gesta of Pagius, the Lives of the Popes, by Platina, Palatio, 
 and Guarnacci, the Letters of Innocent III. by Baluze, the collections of Ca- 
 nisius and Baluze, the works of Bellarmine, Simeoni, Orsi, Febronius, De Marca, 
 Bossuet, Launoy, Gerson, the Regale of Lombardo, the Treatises of Ballerini, 
 Segneri, and Soardi, and, as coming nearer home, the various writings of M. 
 Paris, Sanders, Parsons, Stapleton, Pacenius, Carey, Cardinal Pole, King James, 
 the Memoirs of Panzani, and the interesting History of Dodd, partly republished 
 by Tierney, to say nothing of many others, much valuable -information upon the 
 rise and nature of the Roman claims and the resistance made to them, both in 
 England and abroad. 
 
 34 For so it was and is still ordered by the Canon Law, for Rome wars, not 
 only with the living, but the dead. Decret. Greg. IX. Dec. v. Tit. vn. 8 ; Corp. 
 Jur. Can. II. 238, ed. Pithou. Provision, too, is expressly made that faith is in 
 no wise to be kept with heretics or the excommunicate ; Liberantur ab omni obli- 
 gatione, qui haereticis tenebantur adstricti. See Dec. II. causa, xv. Q. vi. 3 5 ; 
 Corp. Jur. Can. I. p. 260, ed. id. 
 
 35 See App. F. 
 
 36 Wilkins, Cone. m. 745; Collier, Eccl. Hist. iv. 177.
 
 THE REIGN OF HENRY VIII. 25 
 
 lature." 37 For it was not under Cranmer, but under "his 
 unsuspected predecessor Warham," and by the formal, well- 
 considered decrees of the clergy in Convocation, afterwards 
 embodied in Acts of Parliament, that the usurped Papal 
 supremacy was first abolished, and the king's, as representing 
 the State, restored. 
 
 In parliament many important statutes were passed, one of 
 them being the act restraining the payment of annates to the 
 Pope. 38 
 
 24. A.D. 1532. The first thing done at the meeting of 
 parliament, on January I5th, was to make a serious complaint 
 against the clergy, and on the i8th of March to present it to- 
 the king. The articles were set forth in a book called 
 "The Supplication," and were sent by the king to the 
 primate, who presented them to the Convocation of Canter- 
 bury on April I2th. The clergy made two replies, one on 
 behalf of the ordinaries, and another for the lower house. 39 
 
 25. The king, misliking both the answers, and the further 
 declaration, as being too artificial and ambiguous, gave a form 
 to be delivered by Fox, his almoner, to Convocation for their 
 assent and subscription. 40 
 
 It ran thus : 41 
 
 i. That no constitution or ordinance shall be hereafter, by the 
 clergy, enacted, promulged, or put in execution, unless the king's 
 highness do approve the same by his high authority and royal assent ; 
 and his advice and favor be also interponed for the execution of 
 
 37 Joyce, Eng. Synods, p. 338. 
 
 38 23 Hen. VIII. c. 20. The annates were the first year's income of every 
 bishopric or living, which were paid to the Pope, vicarages not exceeding ^"10 
 and parsonages of not more than 10 marks being excepted. The Pope claimed 
 them Jure Divino, and as the disposer and patron of all spiritual preferments ; very 
 large sums went to the Papal exchequer from this source, the bishoprics alone 
 being rated at ^30,000 in the Pope's book. 
 
 39 Not to be confounded with "the Supplication of Beggars, "-written by 
 Fish. Dodd, Ch. Hist. I. p. 304; see Cobbett, Parl. Hist. I. 516; Collier, 
 Eccl. Hist. IV. 184; Wake's State of the Church, p. 476; Wilkins, Cone. III. 
 748, 750, 2, 3. 
 
 40 Collier, Eccl. Hist. iv. 186190; Wilkins, Cone. m. 753, 749. 
 11 Collier, Eccl. Hist. iv. 190; Wilkins, Cone. m. 749.
 
 26 ANGLICAN RITUAL. 
 
 every such constitution to be made in time coming amongst his 
 highness' subjects. 
 
 2. That whereas divers of the constitutions provincial, which 
 have been heretofore enacted, be thought not only much prejudicial 
 to the king's prerogative royal, but also much onerous to his high- 
 ness' subjects, it be committed to the examination and judgment of 
 thirty-two persons ; whereof sixteen to be of the upper and nether 
 house of the temporalty, and other sixteen of the clergy ; all to be 
 appointed by the king's highness ; so that finally, whichsoever of the 
 said constitutions shall be thought and determined by the most part 
 of the said thirty-two persons worthy to be abrogated and annulled, 
 the same to be afterwards taken away, and to be of no force and 
 strength. 
 
 3. That all other of the said constitutions which stand with God's 
 laws, and the king's, do stand in full strength and power, the king's 
 highness' royal assent given to the same. 
 
 26. Convocation was perplexed at this message, and ad- 
 journed for three days, in order to consult with the Bishop 
 of -Rochester. The king, hearing of this, sent for the speaker 
 of the House of Commons, and complained that the clergy 
 were but half his subjects, pointing out the inconsistency of 
 the oaths taken to the Pope with that of allegiance to him ; 
 and he desired the parliament to consider the matter and re- 
 move the inconsistency. 42 
 
 27. Finally, on May 1 6th, Archbishop Warham carried up 
 to the king the form of submission to which the upper house 
 had agreed, and upon which the subsequent statute was 
 founded. The lower house, having already passed a more 
 comprehensive one, theirs was by consequence included in it, 
 and their formal consent was needless. 43 
 
 The submission was as follows : 
 
 We, your most humble servants, daily orators, and beadsmen of 
 your clergy of England, having one special trust and confidence in 
 your most excellent wisdom, your princely goodness, and fervent 
 
 42 Cobbett, Parl. Hist. I. 519; Coll. rv. 190; and see new oath of clergy to 
 the king. Wilkins, Cone. III. 755. 
 
 43 Collier, Eccl. Hist. IV. 195 ; Joyce, Eng. Synods, p. 346 ; Wilkins, Cone, 
 ni. 754-
 
 THE REIGN OF HENRY VIII. 27 
 
 zeal to the promotion of God's honor and Christian religion, and 
 also in your learning far exceeding, in our judgment, the learning of 
 all other kings and princes that we read of, and doubting nothing but 
 that the same shall still continue and daily increase in your majesty, 
 
 1. Do offer, and promise in verbo sacerdotii here unto your high- 
 ness, submitting ourselves most humbly to the same, that we will 
 never from henceforth enact, put in use, promulge, or execute any 
 new canons or constitution provincial, or any other new ordinance, 
 provincial or synodal, in our convocations or synod, in time coming, 
 which convocation is, always hath been, and must be assembled 
 only by your high commandment of writ ; only your highness, by 
 your royal assent, shall licence us to assemble our convocation, and 
 to make, promulge, and execute such constitutions and ordinaments 
 as shall be made in the same, and thereto give your royal assent and 
 authority. 
 
 2. That whereas divers of the constitutions, ordinaments, and 
 canons provincial or synodal which have been heretofore enacted, but 
 thought to be not only much prejudicial to your prerogative royal, 
 but also over much onerous to your highness' subjects, your clergy 
 aforesaid is contented, if it may stand so with your highness' 
 pleasure, that it be committed to the examination and judgment of 
 your grace, and of thirty-two persons, whereof sixteen to be of the 
 upper and nether house of the temporalty, and other sixteen of the 
 clergy, all to be chosen and appointed by your most noble grace. 
 So -that finally, whichsoever of the said constitutions, ordinaments, 
 or canons provincial or synodal shall be thought and determined by 
 your grace, and by the most part of the said thirty-two persons, not 
 to stand with God's laws and the laws of your realm, the same to be 
 abrogated and taken away by your grace and the clergy. And such 
 of them as shall be seen by your grace and the most part of the said 
 thirty-two persons to stand with God's laws and the laws of your 
 realm, to stand in full strength and power, your grace's most royal 
 assent and authority once impetrate fully given to the same. 
 
 28. To this submission the statute of the following year 
 bound them. 
 
 Parliament, which had re-assembled on April loth, passed 
 the important Act for "the Restraint of Appeals," 44 of which 
 we have lately heard so much. 
 
 * 24 Hen. VIII. c. 12.
 
 28 ANGLICAN RITUAL. 
 
 It recited that the "realm of England" was "governed 
 by one supreme head and king," unto whom "a body politic, 
 compact of all sorts and degrees of people, divided in terms 
 and by names of spiritualty and temporalty, been bounden 
 and owing to bear next to God a natural and humble 
 obedience," and further that the king was furnished 
 
 with plenary, whole, and entire power, pre-eminence, authority, pre- 
 rogative, and jurisdiction to render and yield justice and final deter- 
 mination to all manner of folk, residents or subjects, within this his 
 realm, in all causes, matters, debates, and contentions happening to 
 occur, insurge, or begin within the limits thereof, without restraint or 
 provocation to any foreign princes or potentates of the world. The 
 body Spiritual whereof having power when any cause of the law 
 divine happened to come in question or of spiritual learning, then it 
 was declared, interpreted, and shewed by that part of the said body 
 politic called the spiritualty, now being usually called the English 
 Church, which always hath been reputed and also found of that sort 
 that both for knowledge, integrity, and sufficiency of number, it hath 
 been always thought and is also at this hour sufficient and meet of 
 itself, without the intermeddling of any exterior person or persons, to 
 declare and determine all such doubts and to administer all such 
 offices and duties as to their rooms spiritual doth appertain, for the 
 due administration whereof and to keep them from corruption and 
 sinister affection, the king's most noble progenitors and the anteces- 
 sors of the nobles of this realm have sufficiently endowed the said 
 Church both with honour and possessions ; and the laws temporal, 
 for trial of property of lands and goods and for the conservation of 
 the people of this realm in unity and peace, without rapine or spoil, 
 was and yet is administered, adjudged, and executed by sundry judges 
 and administers of the other part of the said body politic called the 
 temporalty, and both their authority and jurisdictions do conjoin to- 
 gether in the due administration of justice, the one to help the other. 
 
 29. And then, after setting out the efforts, from time to 
 time made, to keep the spiritual and temporal jurisdiction of 
 the Crown free from the authority and annoyance of the see 
 of Rome and all other foreign potentates, but yet, in spite of 
 these endeavours, appeals in testamentary and matrimonial 
 causes, suits for divorce, suits for tithes, oblations, and
 
 THE REIGN OF HENRY VIII. 29 
 
 obventions had yet been made and gone to Rome, it was 
 enacted by the Lords spiritual and temporal and the Com- 
 mons/ 5 with the assent of the king, that in all such suits the 
 knowledge whereof, "by the goodness .of the princes of this 
 realm, and by the laws and customs of the same appertaineth 
 to the spiritual jurisdiction of this realm " as were begun or 
 might hereafter be, should be thenceforth judged and deter- 
 mined in the king's spiritual or temporal courts according as 
 the cases required and the jurisdiction was. 
 
 30. And to prevent the expense and delay of appeals in 
 "the causes aforesaid," they were thenceforth to be made 
 from the archdeacon to the bishop, or if begun before the 
 bishop, the appeal was to be within fifteen days after judg- 
 ment to the archbishop of the province, there to be finally 
 adjudged without further appeal. 
 
 But if the cause were begun in the archbishop's court, 
 whether of his archdeacon or commissary, then the appeal 
 was to be to the arches, and thence, within fifteen days after 
 judgment, to the archbishop himself, and then determined 
 finally without further appeal. 46 
 
 Suits commenced before an archbishop were to be deter- 
 mined by him without any further appeal. 
 
 And, in any of the aforesaid causes, should any of them 
 touch -the king, the party grieved might appeal from any of 
 the said courts of the realm, to the Upper House of Con- 
 vocation of the province where the suit began, within fifteen 
 days after judgment; the sentence of Convocation to be final. 
 
 The penalty of disobedience to the provisions of the Act 
 to be the forfeiture of praemunire. 47 
 
 This Act, upon which so much stress is now laid, was, 
 however, much altered and extended by the act of the next 
 year on the same subject. 
 
 45 The Lords spiritual and temporal with the Commons are "the th'ree Estates 
 of the Realm." The old archbishoprics and bishoprics were of the King's founda- 
 tion, and held of the king per baroniam ; so also were many of the piiories, and 
 the peerage is by reason of the barony. Steph. Eccl. Stat. pp. 237, 370, 661 ; 
 Godolph. p. 35 ; 2 Inst. p. 3 ; I Salk. 134.
 
 30 ANGLICAN RITUAL. 
 
 31. On August 22nd Archbishop Warham died, but not 
 before the work of the Reformation was practically accom- 
 plished, and the foundations broadly and firmly laid. His 
 successor had only to complete what he had begun and to 
 build thereon. 
 
 32. A.D. 1532. The Convocation of Canterbury met on the 
 26th of March by continuation. As Cranmer was not conse- 
 crated till March 3Oth, the Bishop of London appears to have 
 presided. 48 
 
 On March 28th, in the Upper House, the judgments given 
 by five of the foreign universities consulted by the king on 
 the question " whether it was lawful for a man to marry his 
 brother's widow" were read, and the marriage was unani- 
 mously held illegal. 49 And the Lower House, on April 2nd, 
 by a majority, determined that it was " unlawful to marry a 
 deceased brother's wife," and that the Pope could not dis- 
 pense with a Divine prohibition. 50 
 
 And the same determination was come to, with only two 
 dissentients, by the Convocation of the province of York on 
 May 1 3th. 51 
 
 Both the universities of Oxford and Cambridge concurred. 
 
 The judgment and opinion of the English Church was 
 thus solemnly given and recorded against the legality of a 
 marriage with a brother's widow. It was held to be as un- 
 lawful then as it has been ever since and is now. 
 
 33. On May 23rd, the matter being thus concluded by the 
 decision of the "spiritualty," Cranmer gave final sentence 
 in accordance therewith, and a cause which had been six 
 years under litigation was concluded at last. 52 It was only 
 
 48 In case of vacancy of the pvimatial see, the Dean and Chapter of Canter- 
 bury, on petition to the king, obtain a writ, whereby the spiritual and ecclesiasti- 
 cal jurisdiction of the see and the right of presiding in convocation is vested in 
 them. Calendar of State Papers, Dom. 1663, p. 165 ; Dom. St. Pap. Vol. 75, 
 No. 32. 
 
 49 Wilkins, Cone. in. 756. 
 
 50 Wilkins, Cone. in. 756. 
 
 51 Wilkins, Cone. III. 757, 767, 8; Collier, Eccl. Hist. iv. 208212. 
 
 52 The sentence is given in Wilkins, Cone. III. 759. That of the Pope pro-
 
 THE REIGN OF HENRY VIII. 31 
 
 after and upon the opinion and sentence of the " spiritualty " 
 that the Act "concerning the king's succession" confirming 
 the divorce was passed. 53 
 
 34. The first statute of importance was the " Act for the 
 submission of the clergy and the restraint of appeals." 54 
 
 This Act recited the submission already made by both 
 Convocations, and provided, according to the said submission 
 and petition of the said clergy, that 
 
 they nor any of them from henceforth shall presume to attempt, 
 allege, claim, or put in use any constitutions or ordinances provincial 
 or synodal, or any other canons, nor shall enact, promulge, or 
 execute any such canons, constitutions, or ordinances provincial, by 
 whatsoever name or names they may be called in their convocations 
 in time coming, which always shall be assembled by authority of the 
 king's writ, unless the same clergy may have the king's most royal 
 assent and licence to make, promulge, and execute such canons, con- 
 stitutions, and ordinances provincial or synodal. 55 
 
 Provision was then made for revision by a committee of 
 thirty-two laymen and clergymen, who were to view, search, 
 and examine the said canons, constitutions, and ordinances 
 provincial and synodal heretofore made, and such as were 
 thought worthy were to be continued, kept, obeyed, and 
 executed, the king's royal assent under his great seal being 
 first given, the residue to be void and never put in execution 
 within the realm. 56 But 
 
 no canons, constitutions, or ordinances shall be made or put in 
 
 nouncing it valid is dated March 23rd, 1534. Lingard endeavours to shew that 
 "the judgment given by Clement could not be the cause of the final separation" 
 from the Papal Communion, for that the die was already cast, and the king had 
 made up his mind long before. Hist. Eng. V. p. 10, note 2 ; Acta Regia, p. 406. 
 
 In December, 15 33, the matter of the supremacy was debated in the Privy 
 Council. Strype, Eccl. Mem. I. 151. 
 
 It is well to remember that at this time the historical year began January 1st, 
 and the legal or civil year on March 25th. In 1751 this was altered, the Act 
 taking effect September 3rd, 1752. See 24 Geo. II. c. 23, and 25 Geo. II. c. 30. 
 
 53 25 Hen. VIII. c. 22. 
 
 54 25 Hen. VIII. c. 19. 
 
 55 i. 
 
 56 2.
 
 32 ANGLICAN RITUAL. 
 
 execution within this realm by authority of the Convocation of the 
 clergy, which shall be contrariant or repugnant to the king's pre- 
 rogative royal, or the customs, laws, or statutes of the realm. 57 
 
 Appeals from the archbishop's court, and from places 
 exempt, were to be made to the king in Chancery, and then 
 and thereupon a commission was to issue to such persons as 
 the king named to hear and definitely determine such appeals, 
 and no appeals were to be made to Rome, but all to the 
 courts of the realm. 58 
 
 And with respect to the old canons, it was provided 
 
 that such canons, constitutions, ordinances, and synodals provincial, 
 being already made, which be not contrariant or repugnant to the 
 laws, statutes, and customs of this realm, nor to the damage or hurt 
 of the king's prerogative royal, shall now still be used and executed 
 as they were afore the making of this Act till such time as they be 
 viewed, searched, or determined by the said two and thirty persons. 59 
 
 35. The effect of this last Act upon the previous statute 
 in restraint of appeals was to extend the provision prohibiting 
 appeals to Rome, in the five cases of marriage and divorce, 
 tithes, oblations, and obventions, to all manner and kind of 
 ecclesiastical appeals whatsoever ; and to provide for all cases 
 a further appeal from the archbishop to the king, and so to the 
 commissioners, or "delegates" as they were termed, appointed 
 by the king under the great seal. 60 
 
 And as to canons, the legislation went further than the 
 submission, for by that the clergy were restrained only from 
 enacting, using, promulgating, or executing any new canon 
 or constitution provincial, or other new ordinance provincial 
 or synodal, but now they were generally not to "presume to 
 attempt, allege, claim, or put in use any constitutions or 
 ordinances provincial or synodal, or any other canons"; and 
 as to new canons, they were for the future not to "enact, 
 promulge, or execute any such canons, constitutions, or 
 ordinances provincial, by whatsoever name or names they 
 
 57 3- 58 4- 
 
 59 7. 60 See App. G.
 
 THE REIGN OF HENRY VIII. 33. 
 
 may be called, in their convocations in time coming" without 
 the convocations being summoned by the king's writ and the 
 royal licence and assent being given to make, promulge, and 
 execute canons, constitutions, and ordinances provincial or 
 synodal. 
 
 And then, all the foregoing notwithstanding, no canons, 
 constitutions, or ordinances can be at any time made or put in 
 execution by authority of Convocation, if they are contrary or 
 repugnant to the king's prerogative, or the laws, customs, or 
 statutes of the realm. 61 
 
 36. The important Acts of 25 Hen. ' VI II. c. 20, 21, 22 
 followed in this year, but they relate to matters not alto- 
 gether within the scope of this work, however much, as 
 Burnet drily remarks, they may have been " to the very great 
 ease of the subject." 
 
 Practically and in fact the king had now, by the consent 
 of the clergy themselves, again become the supreme head and 
 governor of the Church of England, parliament merely giving, 
 as we have seen, statutory effect to the " Law of the Church," 
 and making it the " Law of the Church and Realm." 
 
 37. The 25 Hen. VIII. c. 14, entitled an Act for the 
 Punishment of Heresy, was also an important enactment, for it 
 abolished the whole body of the papal or foreign canon law, 
 by providing that 
 
 no manner of speaking, doing, communication, or holding against 
 any spiritual laws, made by authority of the see of Rome, by the 
 policy of men, which be repugnant or contrary to the laws and 
 statutes of this realm or the king's prerogative royal, shall be deemed, 
 reputed, accepted, or taken for heresy. Nor that any subject or 
 resident of this realm shall be for any such speaking, doing, commu- 
 nication, or holding, impeached, vexed, or troubled for any point or 
 matter of the said detestable crime of heresy. 
 
 No review of the old provincial constitutions and canons 
 was ever made. The king perhaps never intended one, 
 preferring to leave the decision of any questions that might 
 arise to the judgment of the temporal courts. 
 
 61 Canons 89 and 91 are of doubtful validity. See App. H. 
 
 3
 
 34 ANGLICAN RITUAL. 
 
 Owing to the Pope having induced the Archbishops of 
 Canterbury to act as his legates, 62 many of the provincial con- 
 stitutions were illegal from the beginning, and were swept 
 away with all the other papal enactments. All such synods 
 were not national and anglican but alien and papal, and their 
 decrees were thus ab initio void, and not merely, as some 
 now think, obsolete. 63 The canons of Boniface in 1258 are 
 
 62 There are three kinds of Legates, a latere, nati, dati. The first were sent 
 from the Pope's own presence ; the second were legates ex officio ; the third were 
 specially deputed. Lyndw. Const. Leg. p. 4. n. 1. 
 
 The first mention of papal legates in England is in A.D. 679. Johnson, 679, 9. 
 Two papal legates are said to have been present at the Council of Chelsea 
 in A.D. 785, and Johnson says, " it were to be wished they had been the last." 
 They came with a set of canons ready cut and dried. Some are curious. Priests 
 were not to celebrate with naked legs, the people were to offer bread, and not 
 crusts, for the Eucharist, the decrees of the first six Councils and of the Popes were to 
 be observed, no novelties were to be introduced, and horseflesh was forbidden. 
 Johnson, 785, 4, 10, 19; Cone. Had. and Stubbs, III. 134, 447; Wilk. Cone. I. 
 46, 145. 
 
 They appear again at the council called and presided over by William I. in 
 1070, when Stigand was deposed, Wilk. I. 322 ; and at intervals, up to A.D. 1 125 6, 
 when John de Crema, the prelate rendered famous, or infamous, by Bernard of 
 Clairvaux, held a council at Westminster. Bernardi, Op. p. 1623. Johnson, 1126. 
 
 Upon the king sending the Primate to Rome to protest against the usurpation, 
 the Pope prevailed on him to take the office, and by a bull, dated January, 1127, 
 constituted him legate for England and Scotland. Wilk. I. 409. From this time 
 we may date the loss of the Supremacy by the crown, and of independence by the 
 English Church. The legatine power involved the loss too of metropolitan rights. 
 
 Finally, and at a feast, in the reign of King John, the papal legate took the 
 king's own chair, the king being on his right and the Archbishop of York on his 
 left, non sine multorum obliquentibus oculis, says the chronicler. Dav. Rep. fo. 
 95, 6. It is little wonder that legates, like cardinals, were never popular in Eng- 
 land. By becoming legates and cardinals they ceased to be Englishmen, and were 
 aliens in fact. So strongly was this felt in England, that it was the rule that if any 
 Englishman were created a cardinal, he became ipso facto disqualified from being a 
 member of the King's Council. Steph. Eccl. Stat. p. 60, n. I ; and see the 
 Cardinal's Oath, Constitut. Apost. Pref. 
 
 But it is clear that, as Blackstone says, the civil and the canon law, with the 
 practice of appeals to Rome, came in during the reign of King Stephen. Vacarius 
 taught the civil law at Oxford soon after 1144, and Gratian published his Decretum 
 about the same time. Godolph. p. 129; Dav. Rep. fo. 70; Keilway, Rep. fo. 
 184 ; Steph. Eccl. Stat. p. 143, n. I ; Fortescue, de Laud. c. 33. 
 
 63 See Aylyffe, Parerg. xxxil. ; Johnson, 1261 ; Wilk. Cone. I. 746. Acts 
 are supposed to be obsolete, when they are gone out of use, and are not in viridi
 
 THE REIGN OF HENRY VIII. 35 
 
 an example of the arrogance that characterised the eccle- 
 siastical laws in ante-Reformation times. 
 
 We may also briefly notice the 25 Hen. VIII. c. 21, 20, 
 which provides that none resident in the king's dominions 
 "shall from henceforth depart out of them for any visita- 
 tion, congregation, or assembly for religion." By this clause 
 the attendance of English bishops at general or other councils 
 held out of England became unlawful. 64 
 
 38. A.D. 1534. On the 3 1st of March, the question was 
 debated in the Convocation of Canterbury, "whether the 
 Pope of Rome has any greater jurisdiction given him in Holy 
 Scripture by God in this kingdom of England than any other 
 foreign bishop ? " The registers are not extant, but we know 
 that the sense of the lower house was carried up to the 
 upper, by thirty-four to four, in the negative. Soon after, 
 Cranmer struck out of his title the words Apostolicae Sedis 
 
 observantiA ; but, unlike the common law, they do not alter by time nor cease to 
 be in force because not enforced. Yet there are two cases in which a law may 
 exist, unrepealed as to the letter, and yet not be in force. These are when either 
 the reason or subject-matter has ceased to exist. In the one case cessante ratione 
 cessat ipsa lex ; in the other, when the destruction of the subject-matter, from what- 
 ever cause, whether by the operation of law or of time, leaves nothing for the law 
 to grasp and to act on, or if part only be destroyed, then the law operates only on 
 what is left. If, for instance, an act were passed in 1559, doing away with the 
 existing uniform and equipment of the army, but providing that such and so much 
 should be retained and used as had been worn or used by authority in 1 548, until 
 other order should be taken as prescribed, and soon after orders were issued, by 
 the competent and lawful authority, for the calling in and destruction of part of the 
 uniform and equipment, what was left being judged meet and sufficient for all 
 purposes, then one part of the subject-matter being for ever gone and taken away, 
 the law would have so much the less left to act upon ; and the same result would 
 follow from the destruction by process of time, for there being no proviso or 
 direction for renewal, the act would exist henceforth, as to the part used up, taken 
 away or gone, only in the letter, and would apply to, and be taken to authorise, 
 only what was left. "Where the subject is destroyed, the adjunct drops of 
 course." Ruffhead, Stat. I. p. xxiii. n. 
 
 64 England, it is said, used to send four bishops to the General Councils, and 
 hence the reception of their canons. Wilson, Rep. n. 186, quoting Selden's 
 notes to Drayton's Polyolbion. Bishops, too, were bound by their oath of alle- 
 giance to the Pope to visit Rome, " Apostolorum limina" once every year. The 
 oath was then, as it is now, wholly incompatible with loyalty to the State. 
 Pontif. Rom. 24 b, Venice, 1561 ; p. 51, Rome, 1869. 
 
 32
 
 36 ANGLICAN RITUAL. 
 
 Legatus, and inserted Metropolitanus, affirming and denoting 
 thereby the regained independence of the Church. 
 
 On the 5th of May, the members -of the Convocation of 
 York gave an unanimous vote, negativing the same proposition, 
 and a document to that effect was drawn up and signed 
 by Archbishop Lee. 65 
 
 39. The renunciation of the Pope's authority soon became 
 general amongst the clergy, and nothing remained but to 
 obtain the sanction of the state. This was done, as it would 
 seem, in November, by the Act 26 Hen. VIII. c. i, which, 
 after reciting that 66 
 
 the king's majesty justly and rightfully is, and ought to be, the 
 supreme head of the Church of England, and so is recognised by the 
 clergy of this realm in their convocations, 
 
 enacted, with the consent of the lord's spiritual present, 
 
 that the king, his heirs and successors, kings of this realm, shall be 
 taken, accepted, and reputed the only supreme head on earth of the 
 Church of England, called Anglicana Ecclesia ; and shall have and 
 enjoy, annexed and united to the imperial crown of this realm, as 
 well the title and style thereof, as all honours, dignities, pre-eminences, 
 jurisdictions, privileges, authorities, immunities, profits, and com- 
 modities to the said dignity of supreme head of the same church 
 
 65 Wilk. Cone. III. 769, 782 ; and see the king's letter, to the province of 
 York, on the supremacy, and his proclamation for the abolition of the Pope's 
 power, as well as the letter for the observation of the reformed ecclesiastical laws. 
 Id. pp. 762, 772, 779; Burnet, Hist. Ref. ill. App. p. 41. 
 
 It is noteworthy that the papal judgment, affirming the validity of the king's 
 marriage with Catharine, was given at Rome on March 23rd, 1534, or a year after 
 the decision of the English Church against it, and a week before the rejec- 
 tion of the papal supremacy and jurisdiction by convocation, which could not have 
 then heard of the sentence passed at Rome. Wilk. Cone. III. 769 ; Lingard, 
 Hist. Eng. v. 10, n. 2 ; Steph. Eccl. Stat. p. 177, n. 2. 
 
 66 By their declarations, says Collier, convocation " clearly denied all divine 
 right to a supremacy and cut off hi claim from St. Peter." Eccl. Hist. IV. 
 263, 4. The submission of the Dean and Chapter of St. Paul's is especially ample 
 and full, and an excellent model for their successors. Some seventy-eight canons 
 and officials signed it. Wilk. Cone. in. 724. This Act and the 35 Hen. VIII. 
 c. 3, are marked in the Index of the Revised Edition of the Statutes as repealed 
 by I & 2 P. & M. c. 8, 4 and I Eliz. c. I, 4, but it is an oversight. See 
 I Eliz. c. I, 8, Rev. ed. ; 4 Inst. 325 ; Dyer, 98 ; Comyn. Dig. vi. 41.
 
 THE REIGN OF HENRY VIII. 37 
 
 belonging and appertaining ; and that our said sovereign lord, his 
 heirs and successors, kings of this realm, shall have full power and 
 authority from time to time to visit, repress, redress, reform,, order, 
 correct, restrain, and amend all such errors, heresies, abuses, offences, 
 contempts, and enormities, whatsoever they be, which by any manner 
 of spiritual authority or jurisdiction ought, or may lawfully be 
 reformed, repressed, ordered, redressed, corrected, restrained, or 
 amended, most to the pleasure of Almighty God, and increase of 
 virtue in Christ's religion, and for the conservation of the peace, 
 unity, and tranquillity of this realm ; any usage, custom, foreign laws, 
 foreign authority, prescription, or any other thing or things to the 
 contrary hereof notwithstanding. 
 
 This clause, Collier remarks, " declares the king Supreme 
 Ordinary, makes his majesty, and by consequence those 
 commissioned by him, judges of heresy, and puts the eccle- 
 siastical discipline into their hands." 
 
 40. Thus, by the formal, deliberate, and authoritative 
 acts of the English Church, afterwards confirmed by parlia- 
 ment, was the papal supremacy for ever abolished, the inde- 
 pendence of the Church regained, and the supremacy of the 
 crown, that is, of the state, restored. 
 
 By this last act all such authority as the Pope had, or 
 claimed to have, was for ever annexed to the crown. Both 
 the ecclesiastical and temporal jurisdictions had been, indeed, 
 always de jure in the crown, though the one was for the time 
 usurped by the see of Rome. Now they were again united, 
 and the ecclesiastical court, which, during the time of the papal 
 usurpation, was said to be aliud forum a foro regio, and the 
 proceedings therein to be contra coronam et dignitatem regiam, 
 and not a king's court at all, by reason that the cause was 
 drawn into aliud examen than it ought to be, became the king's 
 court again, administering the king's and the realm's ecclesi- 
 astical laws. 67 
 
 87 Articuli cleri, 2 Inst. pp. 601, 2. Mr. Allies writes, "The change did 
 not touch anything which belonged to the mere power of order ; nevertheless, 
 the supremacy thus transferred from the Pope to the sovereign was the full Papal 
 Supremacy ; for that in which the Pope differs from any other priest or bishop is 
 not a power of order, but a power of jurisdiction. 
 
 "The Royal Supremacy did not assume to itself anything that belongs strictly
 
 38 ANGLICAN RITUAL. 
 
 41. The final appeal in all questions, both of doctrine and 
 discipline, now again lay to the crown. All offences which 
 by any manner of spiritual authority or jurisdiction could be 
 reformed or corrected, were subject thenceforth to its exclusive 
 authority and jurisdiction, and so, the reign of Queen Mary 
 excepted, it has continued unto this day. 68 
 
 The king lost no time in exercising his authority and in 
 enforcing obedience. The proclamation to the sheriffs for the 
 abolition of the usurped power of the Pope, reciting the 
 supremacy, authority and jurisdiction of the crown, recognised 
 both by the Church and the Realm, directed the rasure of the 
 Pope's name " out of all prayers, orasons, rubrics, canons of 
 mass books, and all other books in the churches," and ordered 
 the sheriffs to see that the bishops did their duty, and to 
 report to the king and council any default or disobedience. 69 
 
 This was followed by another for the bringing in of 
 seditious books, and establishing a censorship of the press, for 
 prohibiting the printing or publishing of the Scripture in 
 English, banishing anabaptists and sacramentaries, maintain- 
 ing transubstantiation, directing the keeping of certain 
 ceremonies, and forbidding the marriage of priests. 70 
 
 A third set out the fact of the abrogation of the Bishop of 
 Rome's laws and decrees, and required strict and prompt 
 obedience to the king's. 71 A form of bidding prayers was also 
 et forth by the king's authority. 72 
 
 to the power of order, and this is the value of Queen Elizabeth's disclaimer in her 
 injunctions, and of those in the thirty-seventh Article." 
 
 "The authority and pre-eminence annexed to the crown belonged to the 
 power of jurisdiction and not to the power of order." For the crown has never 
 claimed the "authority and power of ministry of divine service in the Church," 
 nor of settling doctrine, nor of framing a Form of Common Prayer, and the such 
 like. But it maintains order, enforces obedience, and where disputes arise as to 
 the interpretation of formularies, it does by its ecclesiastical judges decide as to 
 their meaning. See, The Royal Supremacy, by T. W. Allies, pp. 12, 18, 8. 
 
 68 See App. I. 
 
 69 Wilk. Cone. in. p. 772 ; and see Halliwell's Letters of the Kings of Eng- 
 land, i. p. 341, for a letter to the judges. 
 
 70 Id. p. 776. 
 
 71 Id. p. 780. 
 
 72 Id. p. 789.
 
 THE REIGN OF HENRY VIII. 39 
 
 42. This year, too, came forth the famous book De vera 
 differentia Regiae potestatis et Ecclesiasticae. -It was written 
 by Fox, Bishop of Hereford, and printed by the advice of 
 Convocation. Bishop Horn followed it up by another, en- 
 titled De potestate Regis, and Bishop Gardiner, in his treatise 
 De Vera Obedientia, justified both the divorce and the su- 
 premacy. To the second edition, which came out in 1536, 
 Bonner, then Archdeacon of Leicester, added a preface, in 
 which he called the Pope a wolf in sheep's clothing ; 73 other 
 papal writers and historians had taken the same view. 
 
 73 Strype, Ecc. Mem. I. 150, 171. 
 
 Gardiner said of the divorce, Inter haec autem, cum illud de non ducenda 
 uxore fratris praeceptum contineatur, quid aliud debuit, aut potuit serenissimi 
 'Regis Angliae Majestas facere, quam quod summo populi consensu, suaeque 
 ecclesiae judicio fecit ? ut ab illicitis divulsa foederibus, licita, permissaque copula 
 frueretur, et Dei praecepto (ut par fuit), obtemperans, relicta, quam nee jus, nee fas 
 retinere permisit, casto, legitimoque matrimonio indulgeret ? 
 
 And dealing with the Supremacy, he adds, Melius est enim Deo obedire, 
 quam hominibus . . . Num juri Divino universi populi anglicani consensus inni- 
 tatur, quo invictissimum et potentissimum Principem HENRICUM octavum Angliae 
 et Franciae regem, fidei defensorem, et Dominum Hiberniae, summum in terris 
 caput Ecclesiae Anglicanae celebrat et veneratur, eidemque in publicis comitiis 
 libeiis suffrages autor fuerit, ut suo jure uteretur, seque Ecclesiae Anglicanae caput 
 non minus nomine quam reipsa profiteretur. 
 
 And Bonner wrote, Caput controversiae illius uberius intelligant, ac non 
 ignorent et.iam cujusmodi sit optimorum et doctissimorum Episcoporum, Procerum 
 item, et totius Populi Anglicani, non in ilia causa matrimoniali solum, sed in 
 asserenda quoque Evangelica doctrina concentus et approbatio. 
 
 And speaking of the Pope, he adds, Postremo de ementito hactenus Roman! 
 Episcopi primatu in Regno Angliae justissime abrogate, et quatenus Epis- 
 copi reliqui, ei in functione pares et in suis provinciis aliousque etiam superiores, 
 juramento. olim illi praestito obligentur. Illud autem tibi sit persuasissimum, 
 optima lector, Episcopum Romanum, si nihil praeter hoc matrimonium esset, 
 facillime quieturum, praesertim una aut altera objecta offa. Sed quum tantum 
 Principem, ut optimum ita etiam longe doctissimum, tarn sincere et ex animo 
 Christi Evangelic favere videat, denique sentiat annuam, eamque optimam praedam, 
 talem, inquam, quae proventus regies fere aequabat, ex manibus sibi ereptam 
 esse, nee licere amplius in ipsius Regiae Majestatis Regno Tyrannidem (olim heu 
 nimirum truculentam et acerbam) exercere ; denique multa in divinae- majestatis 
 offensam et contumeliam statuere quod ipsum olim sub titulo Ecclesiae Catholicae, 
 ac apostolorum Petri et Pauli auctoritate, interim etiam dum Lupus rapax ovis 
 vestimento palliatus servorum servum se appellabat magno Reipublicae Christianae 
 damno, fecisse constat ; hinc lacrymas ortas esse dicas ; hinc iras istas esse et 
 fremitus, ac tantam excitatam Tragaediam. Fascicul., Rer. n. pp. 805, 6, 800.
 
 40 ANGLICAN RITUAL. 
 
 More important than all, however, was the petition of Con- 
 vocation to the king for the translation of the Bible into the 
 vulgar tongue. 74 The proposal met with a strong opposition, 
 both in Convocation and at Court, but the favourers of the 
 project alleged that 
 
 nothing would more effectually extirpate the Pope's authority, and 
 discover the impostures of the monks, than the Bible in English ; in 
 which all people would clearly discern that there was no foundation 
 for those things, 
 
 and so after some delay and difficulty, the royal consent was 
 obtained. 
 
 43. A.D. 1535. For their rejection of the Supremacy, Sir T. 
 More and Fisher, Bishop of Rochester, were executed, pre- 
 ferring death to the surrender of their honest and con- 
 scientious, but mistaken opinions. Both had been in high 
 repute with the king, and were men of learning and eminent 
 probity. No very gentle or tolerant adversaries of Lutherans 
 and Lollards, they had to suffer, in their own persons, the 
 same hard measure they had in times past meted out to 
 others. 
 
 But all the other bishops and dignitaries appear to have 
 voluntarily accepted the Supremacy and taken the prescribed 
 oath, renouncing all manner of allegiance and obedience to the 
 Pope and acknowledging the Supremacy of the king. 75 
 
 Bonner's remarks on the question of the divorce are historically correct, as the 
 very curious bull of Clement VII., issued in 1528, and whilst Lautrec was march- 
 ing to Naples, proves. It gave authority to Wolsey, jointly with Warham or any 
 other bishop to decide on the question of the divorce, and grant the king and 
 queen a licence to marry again. Acta Regia, p. 400 ; Bull, Rom. X. p. 56 j 
 Rymer, xiv. 237. 
 
 14 Wilk. Cone. III. 776. The translation of the Bible, and the placing a 
 copy in every church for all to read and judge for themselves, distinguishes the 
 English Reformation from the anti-papal revolt on the continent at the present 
 time. In the one case the false was replaced by the true, and the darkness was 
 dispelled by the light. In the other, men have found out the wrong, but cannot 
 discover the true. The no faith of materialism has merely taken the place of 
 the cast-off superstitions of Rome. 
 
 75 Coll. Ecc. Hist. IV. 268 ; Burnet, Hist, of Ref. i. p. 136 ; Strype, Eccl. 
 Mem. I. 201. More wrote his own epitaph thus : " Furibus autem et homicidis, 
 haereticisque molestus." The haereticisque is, however, in blank.
 
 THE REIGN OF HENRY VIII. 4! 
 
 Since the year 1213, the kingdom of England had been 
 looked upon at Rome as a fief, and its king as a vassal, 
 of the Holy See ; 76 and a very profitable seignory it turned 
 out to be, and much appreciated in a city where, as we 
 learn from a Roman poet, the worship of Mars, Venus, and 
 Mammon were the chief, and most approved, cults of the 
 time. 77 
 
 44. But whilst the English Church and people favoured 
 the rejection of the Roman claims, the monks, who formed 
 the papal garrison, or army of occupation, and for the most 
 part loyally adhered to their standards, were violent and 
 intractable. They continually raved against the king, and 
 charged him with being the author of all that was done 
 against the Pope. The Franciscans especially were notably 
 averse both to the divorce and the Supremacy. One of them, 
 named Peto, when preaching before the king, told him that he 
 had been deceived by lying prophets, and that Ahab's fate 
 would be his. The excuse for this rudeness was probably 
 
 76 In an ancient un-dated Provinciale Romanum in my possession, the kings of 
 England, Arragon, Sardinia, Hungary, Bohemia, Jerusalem, and Sicily are put 
 down as feudatarii Ecclesiae Romanae. See M. Paris, pp. 163, 5, 172; Roger of 
 Wendover, II. pp. 265, 8, 270, 290 ; Ep. of Innocent III. byBaluze. Lib. xvi. Ep. 
 76 83, Vol. II. pp. 785 9, and pp. 809 13, 827 ; 4 Inst. 13 ; Collier, 
 Eccl. Hist. III. 127. 
 
 77 The poet Mantua (of whom Bellarmine says, Poeta fuit doctus, et pius. De 
 Scrip. Eccl. p. 404), deals with the subject in his poem, De suorum temporum 
 calamitatibus. In the third book he writes, 
 
 Venalia nobis 
 
 Templa, sacerdotes, altaria, sacra, coronae, 
 Ignes, thura, preces, caelum est venale, Deusque. 
 Sixte pater fidei custos, oviumque magister, 
 Quas bonus effuso moriens in sanguine pastor 
 Abluit, aetatis damnosa licentia nostrae . . . 
 
 My edition is unpaged, and dated 1515. Mantua was General of the 
 Carmelites. 
 
 Taking all the spoil into account, the Pope is believed to have drawn yearly 
 from England, in 1244, a sum that would now be equal to a million sterling. In 
 the thirteenth century some one-third of the cultivated lands were held in mortmain 
 by the Church ; and the accumulated wealth of the regulars, or monks, was a, if 
 not the, fruitful cause of the pauperism they professed to relieve. Hallam, Const. 
 Hist. I. p. 80.
 
 42 ANGLICAN RITUAL. 
 
 that given in another case, that it was, not the friar, but the 
 Holy Ghost that spake in him. 78 
 
 45. The hostility of the monks, their special dependence 
 on the Pope, and their readiness to support his -claims, helped 
 to bring about the dissolution of the monasteries. 79 A general 
 visitation was resolved upon, and Cromwell was appointed the 
 king's vicegerent, vicar-general, official principal, and special 
 and principal commissary, with authority to visit, both in 
 the head and members, and whether full or vacant, when, 
 and as often as might seem fit to him, all and every metro- 
 politan, cathedral, and collegiate churches, and all hospitals, 
 monasteries, and nunneries, and all other ecclesiastical places 
 within the realm, with power to correct, punish, and reform 
 all offenders by suspension, sequestration, and deprivation. 
 The very ample terms of the commission amounted to a 
 delegation of the king's ecclesiastical authority. 80 A pre- 
 vious, as it would seem, commission had already empowered 
 Cromwell and others named therein to enquire into the 
 clerical and monastic revenues. General instructions and 
 injunctions for the visitation of the monasteries were also 
 issued. A king's letter to the metropolitan, dated Septem- 
 ber 1 8th, inhibited all other visitations whilst the king's was 
 proceeding. 81 
 
 46. Letters were, however, sent by the king and Cromwell, 
 to reassure the monks, signifying to them that, using them- 
 selves "like his good and faithful subjects, his grace would not 
 in anywise interrupt them " in their state and kind of living, 
 and that his majesty intended not to devise the suppression of 
 any religious house that standeth, except they shall either 
 desire of themselves with one whole consent to resign or 
 forsake the same, or else misuse themselves contrary to their 
 
 78 Strype, Eccl. Mem. I. pp. 167, 8, 194 200; Acta Regia, p. 408; Burnet, 
 Hist. Ref. I. p. 135, 7- Peto was afterwards confessor to Queen Mary, and 
 appointed Legate in the place of Cardinal Pole. 
 
 79 Collier, iv. 288 ; Strype, Eccl. Mem. I. 208 ; Acta Regia, p. 408. 
 
 80 Wilk. Cone. III. 784; Collier, Eccl. Hist. IV. 291, ix. 118, 119. 
 
 81 Wilk. Cone. III. 786791, 797.
 
 THE REIGN OF HENRY VIII. 43 
 
 allegiance." 82 Cromwell's letter' was dated the 5th of August. 
 The event^ of the next month fatally complicated matters, 
 'and changed the position of all parties. 
 
 47. WhateVer doubts or difficulties the king may have 
 felt, or whatever scruples he may have had as to the course to 
 be taken with regard to the monks, must have been removed 
 by the bull of September, in and by which the Pope, according 
 to the saying in Jeremiah, and in default of speedy repentance, 
 excommunicated his rebellious vassal and his adherents, 
 accomplices, favourers, and abettors, placed the kingdom 
 under an interdict, released his subjects from their allegiance, 
 deprived him of his crown, and, in case of death, of Chris- 
 tian burial. And although the publication of the bull was 
 deferred for awhile, owing to the mislike the princes of 
 Christendom had to the experiment, the immediate effect 
 was the same. 
 
 It was, in fact, a declaration of war between Rome and 
 England, and of war to the knife. There was no via media, 
 no terms of accommodation possible ; the choice lay between 
 resistance or submission. With a king of Henry's ability and 
 temper, there could be no doubt or hesitation, for it was not a 
 mere personal but a national quarrel, in which the inde- 
 pendence of the State and the English Church, as well as the 
 liberties of the people, were involved and at stake. Duty, and 
 perhaps inclination, pointed out the way. 
 
 48. Secure of both seculars and people, the king replied 
 by seizing the monasteries, whilst, by pensioning the monks, 
 and so making them dependent on the State, he both 
 prevented all serious opposition and secured their neutrality if 
 not their loyal support. 
 
 49. A.D. 1536. On February 4th, parliament, after a pro- 
 rogation of fourteen months, re-assembled, and passed the 
 27 Hen. 8, c. 28, suppressing all monasteries having 200 
 a year. 
 
 The records appear to be lost, but we are told that the 
 
 82 Strype, Eccl. Mem. I. App. 143, No. 56 ; and see "Letters relating to the 
 Suppression." Camden Society.
 
 44 ANGLICAN RITUAL. 
 
 report of the visitors was read, setting out the manifold abuses 
 of the system, and the vicious living of the religious, and 
 thereupon the act was passed for the suppression, and giving 
 all the estates and chattels to the king. 83 
 
 About this time, too, the two aliens and Italians, Cam- 
 peggio and Ghinucci, who held the bishoprics of Salisbury 
 and Worcester, were turned out, and Englishmen, Shaxton 
 and Latimer, appointed in their stead. 84 
 
 50. Parliament, which had sat for six years, was dissolved 
 on April 4th. On June 8th a new parliament assembled, and 
 on June Qth Convocation met at St. Paul's. 85 
 
 On June i6th Cromwell claimed, through Dr. Petre, the 
 right of presiding in the synod, and the claim was admitted by 
 Convocation, without cavil or dispute. 86 
 
 83 The king, as Sir H. Spelman points out, took the ecclesiastical property 
 and held it in as large and ample a manner as the monks ; the owner, and not the 
 nature, of the property only being changed. On Tithes. Works, p. 139. 
 
 84 One of the many great evils before the Reformation was the non-residence 
 of both bishops and clergy. Bishoprics and benefices were held in many cases by 
 foreigners, who drew the pay but never did the duty. The monks, too, were 
 gorged with endowments of the kind, one-third of the best benefices of England 
 being appropriated and the work done by half-starved vicars, whose very low and 
 scanty remuneration was on a par with their moral and intellectual condition ; and 
 to add to the evil, the monastic bodies were mostly exempt from episcopal jurisdiction 
 and supervision, weak and ineffective for all good as it was. The result was that, 
 as Bellarmine wrote, "there was," years before Luther's time, "an almost entire 
 abandonment of equity in the ecclesiastical judgments, in morals no discipline, in 
 sacred literature no learning, in divine things no reverence, and religion was 
 almost extinct." Concio 27, Op. vi. 296, Ed. 1617. When Archbishop Langham 
 made enquiries in his province, he found that in 1368 there were clerks, mostly 
 Italians, who, by the aid and by means of papal dispensations and provisions, each 
 held some twenty benefices, with power to hold as many more as they could get. 
 Collier, III. 128. Edward III., in 1374, issued a commission of enquiry, and sent 
 an embassy to the Pope to implore him to cease from granting provisions, but 
 it was in vain. Collier, in. 132. Bishop Gibson gives a list of pluralists, taken 
 from Archbishop Winchelsea's register, who held from four to twenty-three 
 livings apiece. Codex, p. 946 ; Acta Regia, p. 409. 
 
 8* Wilk. Cone. in. 803 ; Coll. Eccl. Hist. IV. 336. 
 
 86 Eodem tempore mag. Will. Petre allegavit, quod quia rex supremum est 
 caput Ecclesiae Anglicanae, ideo supremus est locus in synodo attribuendus esset,- 
 quem Thomas Cromwell, vicarius generalis ad causas ecclesiasticas ejus vices 
 gerens, occupare deberet ; ideo petiit praedictum locum sibi tanquam procuratori
 
 THE REIGN OF HENRY VIII. 45 
 
 On June 2ist Cranmer, in the presence of Cromwell, who 
 presided, introduced the definitive sentence of the divorce 
 between the king and Anne Boleyn, and it received the 
 unanimous and " express approval " of both houses. 87 
 
 On June 23rd Mr. Gwent, the prolocutor, brought to the 
 upper house a book of false doctrines, alleged to be publicly 
 preached, in order that steps might be taken in the matter. 
 It was headed by a protestation of the lower house, which 
 ran thus i 88 
 
 In very humble and reverend manner, with protestation that we, 
 the clergy of the lower house, in the province of Canterbury, neither 
 in word, deed, or othenvise, directly or indirectly intend anything to 
 speak, attempt, or do, which in any manner of wise may be dis- 
 pleasant unto the king's highness, our most dread sovereign, lord, and 
 supreme head of the Church of England ; but in all things according 
 to the command of God to be most obedient to his grace, to whom 
 accordingly we submit ourselves, minding in no wise, by any colour- 
 able fashion, to recognise privily or apertly the Bishop of Rome, or 
 his usurped authority, or in anywise to bring in, defend, or maintain 
 the same into this noble realm or the dominions of the same ; but 
 that the same Bishop of Rome, with his usurped authority, utterly for 
 ever, with his intentions, rites, abuses, ordinances, and fashions, to be 
 renounced, forsaken, extinguished, and abolished; and that we 
 sincerely addict ourselves to Almighty God and His laws, and to our 
 sovereign lord the king, our supreme head in earth, and his laws, 
 statutes, provisions, and ordinances, made here within his grace's 
 realm. 
 
 domini Cromwell assignari. Quod et factum est. Wilk. Cone. ill. 803. Mr. 
 Joyce, in his useful work on Synods, calls it "a flourish of usurped power," and 
 adds, "some wild and unfounded fancies upon this subject, with a view to the 
 introduction of laymen with votes decisive into synods, have of late years, indeed, 
 been broached," a result much, he thinks, to be deprecated, as likely to subvert 
 "the principles of the English Constitution," pp. 381, 2; Strype, Eccl. Mem. I. 
 p. 245. 
 
 87 Wilk. Cone. in. 803. Collier says erroneously that Cromwell exhibited the 
 divorce for signature. Mr. Joyce, too, errs as to the date. He makes the intro- 
 duction of the sentence to have been by Cranmer on the i6th, adding, however, 
 "that it was agreed to by both houses at once"; the seals, however, were not 
 affixed till after. Wilk. Cone. 804. 
 
 88 Wilk. Cone. III. 805 ; Collier, Eccl. Hist. IV. 336.
 
 46 ANGLICAN RITUAL. 
 
 No further steps, however, appear to have been taken, and 
 nothing came of the matter. 
 
 5 1. On July I ith, Fox, the Bishop of Hereford, brought in 
 a draft book of ten " Articles of Faith," which was read over 
 and subscribed first of all by Cromwell, and then by the fifty- 
 eight members of the upper house and the forty-nine of the 
 lower who were present. Nineteen bishops subscribed, two of 
 them by proxy. 89 
 
 These articles were said to be "devised by the king's 
 highness' majesty, to stablish Christian quietness and unity 
 amongst us, and to avoid contentious opinions ; which articles 
 be also approved by the consent and determination of the 
 whole clergy of the realm/' and were published with a preface 
 by the king. 90 
 
 In them the first step was taken towards the reformation 
 of doctrine; "several of the most shocking doctrines of the 
 Roman Communion were softened and explained to a more 
 inoffensive sense, and several superstitious usages discharged." 91 
 
 The Bible and the three Creeds the Apostle's, the 
 Nicene, and the Athanasian were to be taught and believed 
 as true and infallible ; and all opinions contrary thereto, and 
 to those condemned by the first four General Councils, " and 
 all other since that time consonant to the same," were to be 
 refused and condemned. 
 
 The ninth article dealt with "Rites and Ceremonies." 92 
 These were to be used and "continued as things good 
 and laudable to put us in remembrance of those spiritual 
 things that they do signify." 
 
 The " Rites and Ceremonies " referred to were vestments, 
 
 89 Wilk. Cone. in. 803, 817. 
 
 90 Formularies of Faith, pp. xiii. xxxii. ; Collier, Eccl. Hist. IV. 343 359. 
 
 91 Id. IV. 359. 
 
 92 See Formularies of Faith, pp. xvii., xxviii., xxx. 
 
 Sir R. Phillimore has thus accurately distinguished between and defined ritual 
 and ceremonial : ' ' There is a legal distinction between a rite and a ceremony ; 
 the former consisting in services expressed in words, the latter in gestures or acts 
 preceding, accompanying, or following the utterance of those words." L. R. 
 II. Ad. & EC. p. 135, 6.
 
 THE REIGN OF HENRY VIII. 47 
 
 holy water, holy bread, candles on Candlemas day, ashes on 
 Ash Wednesday, aspersion in Baptism, palms on Palm Sunday, 
 creeping to and kissing the cross on Good Friday, setting up 
 the sepulchre, hallowing the font, " and other like exorcisms 
 and benedictions," and laudable customs. 
 
 And as for the censing of images and the kneeling and 
 offering to them, the people were to be taught in no wise to do 
 it, nor think it meet to be done to the images, but only to God 
 and in His honour. 
 
 The doctrines treated of were penance, baptism, the Lord's 
 Supper, justification, prayers to saints and saint-worship, and 
 purgatory. 
 
 52. Copies of these articles were sent down and distributed 
 amongst the clergy in the north, who were not well affected to 
 the changes made, in order to convince them that " it was a 
 proper act of the Church, and no innovation of the king and 
 a few of his counsellors." 
 
 On July 1 2th a king's letter to the primate silenced 
 all preachers until Michaelmas, the bishops, and preachers in 
 Cathedrals appointed by them, only excepted. The letter 
 also contained a form of bidding prayer. 93 
 
 In the eighth session of Convocation, held July iQth, an 
 agreement was come to by Cromwell and both houses 
 respecting holy days. The act of Convocation recites 
 that 94 
 
 The number of holy days is so excessively grown, and yet daily 
 more and more by men's devotion, yea, rather superstition, was 
 like further to increase, that the same was and should be not only 
 prejudicial to the common weal, by reason that it is occasion as well 
 of much sloth and idleness, the very nourish of thieves, vagabonds, 
 and of divers other unthriftiness, and inconveniences, as of decay of 
 good mysteries and arts, utile and necessary for the common wealth, 
 and loss of man's food many times, being clean destroyed through 
 the superstitious observance of the said holy days, in not taking the 
 opportunity of good and serene weather, offered upon the same in 
 time of harvest, but also pernicious to the souls of many men, which 
 being enticed by the licentious vacation and liberty of those holy 
 
 93 Wilk. Cone. ill. 807. M Id. ill. 823.
 
 48 ANGLICAN RITUAL. 
 
 days, do upon the same commonly use and practise more excess, 
 riot, and superfluity than upon any other days ; and since the sabbath 
 day was ordained for man's use, and therefore ought to give place to 
 the necessity and behoof of the same, whensoever that shall occur, 
 much rather any other holiday institute by man. It is therefore, by 
 the king's highness' authority, as supreme head on earth of the 
 Church of England, with the common assent and consent of the 
 prelates and clergy of this realm in convocation lawfully assembled 
 and congregate, among other things, decreed, ordained, and estab- 
 lished 
 
 that the feast of the dedication of churches be kept on the 
 first Sunday in October, and the feast of the patron saint, 
 called the Church holy day, be given up and made a working 
 day ; and all feasts and holy days in harvest time, reckoned 
 from July ist to September 29th, and in term time, to be also 
 given up and made work days. 96 
 
 95 The vast number of holy days, on which it was not lawful to do any work, 
 was a very serious evil. Instead, too, of being kept as holy days, they became 
 holidays, and were spent in drinking, dicing, dancing, idleness, gluttony, and 
 strife. The churches were scenes of riot and disorder, not to be described, and 
 scarcely now-a-days to be credited. Archbishop Islip, by way of precision ancl 
 retrenchment, set down in 1362 the saints' days to be observed in the province of 
 Canterbury. They are forty-four in number, and are in addition to any other days 
 ordered by the Ordinary. On these days all were to go to church and hear 
 mass ; neglect of this duty subjected the offender to ecclesiastical censure. The 
 number of the greater holy days was afterwards largely increased. See Lyndw. 
 De Feriis, pp. 99 104; Gibson, Cod. I. pp. 273 293; Collier m. p. 62; 
 Johnson, Collect. 1328, I, 2 ; 1362, 3, and Index, s. v. Feasts ; Polyd. Verg. 
 De Invent. Rev. vi. c. 7, 8, 9, pp. 323, 403. We owe the unreasonable delays 
 of the Law Courts to the Canon Laws; our very Law Terms, taking "their 
 original" therefrom, being in fact the very short time that "the Church and 
 common necessity left undisposed of." Spelman, Original of the the Terms, 
 p. 77. The shape and color of the Common Law judges' robes are ecclesiastical 
 too. The colors varied with the festivals or seasons. Fortescue (de Lattdibus) 
 speaks of green as a favourite one. See the Gentleman's Mag. Oct 1 768. The 
 observance of the feast of the patron saint, and of the dedication of the Church, 
 was however a novelty. Many of the old churches and cathedrals in England were 
 not consecrated even in the thirteenth century, and if dedicated at all, the name of 
 the saint is mostly unknown. The correct and ancient designation of a church 
 was by the name of the "parish" or "vill." The consecration of churchyards is 
 a late affair. The papal legate remarked in 1236, "Multas invenimus ecclesias et 
 aliquas cathedrales, quae licet fuerint ab antique constructa nondum tamen sunt 
 sanctificationis oleo consecratae. Const. Othon. Lyndw. Const. Leg. p. 5, 6 ;
 
 THE REIGN OF HENRY VIII. 49 
 
 A king's letter to the bishops 96 notified the fact that he had, 
 
 by the assents and consents of all you the bishops, and other notable 
 personages of the clergy of this our realm, and in full congregation 
 and assembly had for that purpose, abrogated and abolished 
 
 the uncanonical and inconvenient holy days ; and the king 
 then commanded them in his name, to forthwith command all 
 curates, religious houses and colleges, within their dioceses, 
 not to mention the abolished holy days, but to pass them over as 
 though gone out of use, and so abrogated, as in fact they were, 
 by the king's " authority in convocation." 
 
 53. The Pope having proposed to call a General Council 
 at Mantua, and fixed May 27, 1537, for its meeting, in order 
 to be prepared for and guard against any censure of the late 
 proceedings, convocation met and drew up a judgment, 
 negativing the right of the Pope to call such a council without 
 the express consent of those Christian princes who " had the 
 whole, entire, and supreme government over all their subjects, 
 without knowledging or recognising of any other supreme 
 power or authority." It was signed on July 2Oth by Crom- 
 well, the primate, fourteen bishops, and forty-nine members of 
 the lower house. 97 This done, the synod was dissolved. 
 
 The Convocation of York appear to have met this year, 
 and to have objected to the "Ten Articles" sent down to 
 them. The changes made, although approved by the Arch- 
 bishop of York and the Bishop of Durham, were not to their 
 taste. They sent an answer, desiring the revival of the 
 process against heresy, as it was in the days of Henry IV., 
 objecting to the king's supremacy, the abolition of sanctuaries, 
 the taking of the Church lands, and upholding papal dispensa- 
 tions and the Pope's supremacy, and maintaining that the 
 
 and see the constitutions of Othobon, Id. pp. 83, 4; Aylyffe, Par. 172, 3. In the 
 Taxation of Pope Nicholas and the Valor Ecclesiasticus of Henry VIII.. but few 
 churches have saints' names, but are correctly and usually designated by the name 
 of the parish. The cost of consecration may have been one reason for its neglect 
 and disuse. 
 
 96 Wilk. Cone. in. 824. 
 
 97 Id. p. 809 ; Nat. Alex. Eccl. Hist. vm. p. 41 ; Strype, EccL Mem. i. 
 P- 245- 
 
 4
 
 5O ANGLICAN RITUAL. 
 
 examination and correction of deadly sins belonged to the 
 Church. They wished the " laws of the Church " to be still 
 read in the universities, and for the liberation of all con- 
 tumacious clerks who were in prison, and they approved of 
 the primacy of Rome. 98 
 
 The suspended bull of excommunication, added to the 
 support expected from the rising in the north, and, as Strype 
 says, displeasure at the annulling of the papal dispensations, 
 may have had something to do with this sudden show of 
 resistance." 
 
 54. This year, Cromwell, as the king's vicegerent, issued 
 two sets of injunctions. 100 
 
 The first treated of the abolition of the Pope's, and the re- 
 establishment of the king's, supremacy, of the articles devised 
 and put forth by the king's authority, of the abrogation of 
 holy days, of the extolling of images and other super- 
 stitious practices, and required the Lord's Prayer, the Articles 
 of Faith, and the Ten Commandments to be taught and learnt 
 by all ; that service should be duly performed in each and 
 every parish, and that priests should not haunt taverns and 
 alehouses, or spend their time idly by day or night, playing 
 cards or other unlawful games; and finally, "because the 
 goods of the Church are called the goods of the poor ; but 
 nothing is less seen than the poor to be sustained with the 
 same," beneficed men dispending twenty pounds yearly, were 
 to give to the poor, in the presence of the churchwardens, 
 the fourteenth part of the income of their benefice; those 
 whose income amounted to one hundred a year, were to give 
 competent exhibitions to scholars, either at the universities 
 or grammar schools, and all parsons, vicars and clerks having 
 churches or chapels were to properly repair them. 
 
 The second set of injunctions directed the setting up, at 
 the joint cost of the parson and the parish, of the whole Bible 
 of the largest volume in English in some convenient place in 
 
 98 Wilk. Cone. in. 812 ; Strype, Eccl. Mem. I. App. p. 179. 
 
 99 Id. i. p. 247. 
 
 100 Wilk. Cone. ill. 81316.
 
 THE REIGN OF HENRY VIII. 51 
 
 each church, where the parishioners might co mm odiously 
 resort to and read it ; and all were to be exhorted and stirred 
 up to do so, as being "the very lively word of God." The 
 Creed and the Lord's Prayer were to be learnt by all before 
 they came to " God's board." 
 
 A sermon was to be preached once every quarter of the 
 year at least, in which the very gospel of Christ was to be 
 purely and sincerely declared, 
 
 wandering to pilgrimages, offering of money, candles, or tapers, to 
 images or relics, superstitious telling of beads and the such like, for 
 which there was no scripture warrant, were to be discouraged. 
 
 Images, to which pilgrimages or offerings were made, 
 were to be taken down, and the minister was to permit 
 thenceforth 
 
 no candles, tapers, or images of wax to be set before any image or 
 picture, but only the light that commonly goeth across the Church by 
 the rood loft, the light before the sacrament of the altar, and the 
 light about the sepulchre, which, for the adorning of the Church 
 and the divine service, 10 ' 1 
 
 were to be suffered to remain ; and the parishioners were to be 
 told that images serve for no other purpose but as books for 
 the unlearned. 
 
 No one was to preach without a license ; a register of 
 burials, marriages, and baptisms was to be kept in a box with 
 two keys, to be provided by the parish, the one key to be kept 
 by the minister, the other by the churchwardens. The 
 king's injunctions were to be read over once a quarter, 
 the service for the commemoration of Thomas a Becker., the 
 knolling of the " Aves," and the singing of the " Ora pro 
 nobis " were to be omitted. 
 
 55. Parliament, before its dissolution on April 4th, passed 
 the 27 Hen. VIII. c. 28, whereby all monasteries and religious 
 houses, whose income was not above a clear two hundred 
 pounds a year, were dissolved and given to the king. 
 
 They to whom the king granted or leased any of the 
 
 101 Id. p. 816. Only these three lights were thus lawful in this year ; and they 
 were merely for the adorning of the Church and for divine service. 
 
 42
 
 52 ANGLICAN RITUAL. 
 
 monastic property, were to keep up the hospitality and to till 
 the same quantity of land as the monks did. The rights of 
 the founders and patrons were also saved and reserved. 
 
 On June 8th another parliament was summoned, and on 
 July 1 8th was dissolved. The overtures, said to have been 
 made by the Pope for a reconciliation, having been rejected, 
 a bill was, on July 4th, brought into the Lords for the final 
 " extinguishing the authority of the Bishop of Rome," and it 
 soon after passed both houses. It recited, 102 that 
 
 Forasmuch as notwithstanding the good and wholesome laws, 
 ordinances, and statutes heretofore made, enacted and established by 
 the king's highness our most gracious sovereign lord, and by the 
 whole consent of his high court of parliament, for the extirpation, 
 abolition, and extinguishment out of this realm and other his grace's 
 dominions, seigniories, and countries, of the pretended power and 
 usurped authority of the Bishop of Rome, by some called the Pope, 
 
 which was highly prejudicial to religion and government, and 
 degraded the king, being the only supreme head of the realm 
 of England under God, of the honor, right, and pre-eminence 
 due to him by the law of God, and spoiled the people and the 
 realm yearly of innumerable treasure, so that the lords 
 spiritual and temporal, with the commons of the realm, over- 
 weary and fatigued with the experience of the infinite abomi- 
 nations and mischiefs, and the impostures and deceits, were 
 forced for the public good to exclude the foreign pretended 
 power, jurisdiction, and authority of the usurper, but notwith- 
 standing the laws made therefore, seditious persons, " imps of 
 the said Bishop of Rome and his see, and in heart members 
 of his pretended monarchy," still privately upheld his authority, 
 it was therefore enacted, 
 
 that if any person . . . within this realm . . . shall by writing, cypher- 
 ing, printing, preaching or teaching, deed or act, . . . obstinately or 
 maliciously attribute any manner of jurisdiction, authority, or pre- 
 
 102 28 Hen. VIII. c. 10. The word "imp " in the statute meant child or ad- 
 herent, and was not used in its modern sense. Cromwell in his letter to the king 
 spoke of " the imp his son " ; Spencer, in the Fairy Queen, has " worthy imp " ; 
 Shakespeare calls Henry V. " the royal imp of fame."
 
 THE REIGN OF HENRY VIIT. 53 
 
 eminence to the said see of Rome, or to any bishop of the same see 
 for the time being within this realm or in any of the king's dominions, 
 
 they and their abettors should incur the penalties of the 
 statute of praemunire. Judges of assize, justices of the peace, 
 bishops and their officials were to enquire for offenders. 
 
 All temporal and ecclesiastical judges and officials were to 
 take an oath to renounce the papal authority and jurisdiction, 
 and to accept and maintain the king's supremacy and laws 103 ; 
 and the obstinate refusal of the oath was to be high treason. 
 
 The 28 Hen. VIII. c. 13 sought to check the evil of 
 non-residence, and the 28 Hen. VIII. c. 16 made void all 
 papal bulls, briefs, faculties, and dispensations. 
 
 56. So far, the Reformation had met with little or no 
 resistance worth notice; but it was hardly to be expected 
 that the Pope or his faithful subjects, the monks, and those 
 who sympathised with him and them would, after the papal 
 bull, submit without a struggle to the rejection of his usurped 
 authority, accompanied as it was, too, by the seizure and 
 confiscation of the enormous wealth of the so-called religious 
 orders. * 
 
 The first revolt, eventually termed "the pilgrimage of 
 grace," began at Louth, in Lincolnshire, on October 2nd. 
 One of Cromwell's commissioners was expected there on that 
 day, but the processional cross having been planted on the 
 green as a standard and rallying point, and the church 
 property secured under a guard, the commissioner on his 
 arrival was received with the ringing of an alarm bell, and the 
 rebellion began. 
 
 The leader was Dr. Mackerel, the prior of Barlings, who, 
 in the disguise of a mechanic, and as Captain Cobler, directed 
 the movements of some twenty thousand men who followed 
 him. The complaint was the dissolution 104 of the monasteries 
 and other matters. The attempt failed, and Captain Cobler 
 was executed. 
 
 A more formidable rising followed in Yorkshire, under a 
 
 103 See also 35 Hen. VIII. c. i. 11. 
 
 104 Buraet, Hist. Ref. I. p. 170, i ; Collier, Eccl. Hist. IV. 369, 70.
 
 54 ANGLICAN RITUAL. 
 
 leader named Aske. It was termed the "pilgrimage of grace." 
 Stow gives the oath ; 105 the " restitution of God's Church," 
 and "the suppression of erroneous opinions" were the chief 
 objects sought. The insurgents soon, it is said, numbered 
 40,000 men, and laying seige to Pomfret castle, seized the 
 Archbishop of York and the Lord Darcy, and compelled 
 them to take the oath. 
 
 After hearing and answering their petition, a general 
 pardon was granted, and the rebels dispersed. Aske made 
 his submission and was for the time well received, but the 
 Lords Hussey and Darcy, with several friars, were beheaded. 106 
 
 57. A.D. 1537. Other insurrections of less importance 
 followed early this year. Some eight thousand men, under 
 Musgrave and others, besieged Carlisle, but were defeated by 
 the Duke of Norfolk, and an attempt, under Sir Francis 
 Bigot, to seize Hull also failed of success. One result of the 
 tumult was to seal the doom of all the monasteries. 
 
 Though no Parliament met this year, nor in fact till i539> 
 convocation assembled, by the king's command, for business 
 all the same, the two provinces uniting to form one national 
 synod. Cromwell opened the session with a speech declaring 
 why they were summoned ; and so soon as it was ended, all 
 the bishops rose together to give thanks to the king for his 
 great zeal for the Church and the godly exhortation so worthy 
 of so Christian a prince. This over, the debates began. 
 
 John Alesse, a Scotch divine, introduced by Cromwell, 
 
 105 Annals, p. 967. 
 
 106 Collier, Eccl. Hist. iv. 37080; Burnet, I. pp. 173, 5 ; Dodd. i. p. 105, 6. 
 Aske was afterwards executed at York, being suspected of complicity with the 
 
 Carlisle rising. Stow says the abbots of Whalley and Woburn, with Mackerel, 
 were beheaded in March ; but that the abbots of Jervaux, Fountains and Rivers, 
 were, with Aske and others, executed in June. Annals, p. 968. Dodd gives a list 
 of four abbots, two priors, three monks, five priests, and sixteen layfolk, who were 
 "executed for rising in defence of the monastic lands." Sixty-five persons, mostly 
 monks and priests, suffered for "opposing the king's supremacy," six others, three 
 monks, and two priests, as accomplices of Elizabeth Barton, and nine for "pretended 
 plots " against the king ; whilst sixty-one monks died in prison for rejecting the 
 supremacy, or one hundred and seventy-one persons in all during the thirty-five 
 years' reign. Ch. Hist. i. p. 342 ; p. 472, ed. Tierney.
 
 THE REIGN OF HENRY VIII. 55 
 
 labored to shew that there were only two sacraments. Stokes- 
 ley, the Bishop of London, relied on Gratian, and main- 
 tained the seven ; the Archbishop of York and four other 
 bishops supported him. Cranmer, and Fox the Bishop of 
 Hereford, held to it that we ought to have recourse to 
 and fall back on the authority of the Holy Scriptures. But 
 the chief and most important result of the meeting was the 
 publication of the book called the " Institution of a Christian 
 man." This book, known also as the " Bishop's Book," was 
 compiled, at the king's request, by a committee of bishops and 
 divines. It was formally dedicated to the king, as "supreme 
 head in earth, immediately under Christ, of the Church of 
 England," by "the archbishops and all other the bishops, 
 prelates, and archdeacons" of the realm. All the bishops, 
 eight archdeacons, and seventeen doctors of divinity and law 
 signed it. 
 
 It clearly had full synodical sanction. The preface is 
 headed, " The Convocation's preface to their book, entituled, 
 the godly and pious institution of a Christian man"; 107 and 
 the bishops remind the king in the preface, that 
 
 " without the power and license of your majesty we know and confess 
 that we have none authority either to assemble ourselves together for 
 any pretence or purpose, or to publish anything that might be by us 
 agreed on and compiled." 
 
 It was, says Collier, "an authoritative explanation of the 
 doctrines of faith and manners, and a sort of standard for the 
 desk and the pulpit.'' 108 It will amply repay perusal. 
 
 58. It states that Christ is the Eternal King, Head, Lord, 
 and Governor of His body, the Catholic Church, as well as its 
 Eternal Priest and Bishop, that is, the only patron, advocate, 
 and mediator between God and man. That the Church is the 
 spouse and mystical body of Christ, and all the members of 
 the Church are knit together by the Holy Spirit of God, the 
 author of perfect and everlasting love, and conjoined the 
 
 107 Joyce, Synods, p. 391 ; Lathbury, Hist. Com. pp. 127, 8 ; Collier, Eccl. 
 Hist. iv. 392 402. 
 
 108 Id. p. 393-
 
 56 ANGLICAN RITUAL. 
 
 one of them with the other, in perfect mutual love and 
 charity. 109 
 
 That there is, and hath been from the beginning of the 
 world and so shall be for ever, a society or company of the 
 elect and faithful people of God ; " of which number our 
 Saviour Jesus Christ is the only Head and Governor," and the 
 members whereof be all the faithful people who have lived and 
 are now in heaven, and all who be or shall ever be in life, from 
 the beginning unto the end of the world. 
 
 This congregation being " the Holy Catholic Church/' the 
 very mystical body of Christ ; catholic, because it is spread 
 throughout all the world, and in what part soever of the world 
 there be found people of whatever sort, state, or condition, 
 having one faith, hope, and charity according to the scripture, 
 there is the Church. The particular churches, wherever they 
 be, being members of the catholic and universal Church, and 
 all equal in power and dignity, subject only to the common 
 Head, Jesus Christ, and governed with one Holy Spirit. 110 
 
 Therefore the Church of Rome is not, and cannot be, 
 called the Catholic Church, and cannot have or challenge any 
 right to be head of the universal Church, or to have any 
 superiority over the churches of Christ in England or else- 
 where. 
 
 The unity of the Catholic Church being a spiritual unity, 
 the unity of Christ's faith, hope, and love, and of His true 
 doctrine. 111 
 
 59. That the whole power of bishops and priests is divided 
 into two parts, the one called potestas ordinis, the other 
 potestas jiirisdictionis, and this last consists of three special 
 points. 
 
 The one is to rebuke sin, and excommunicate the sinner, 
 "by word only, and not by any violence or constraint 
 corporal." 
 
 The second is to admit fit persons to preach the Gospel 
 
 109 Formularies of Faith, pp. 44, 50. 
 "" Id. p. 52. 
 111 Id. pp. 55, 6.
 
 THE REIGN OF HENRY VIII. 57 
 
 and minister the sacraments, the office of preaching being the 
 chief and most principal. 
 
 The third is to make or ordain 112 
 
 rules or canons concerning holy days, the manner and ceremonies to 
 be used in the ministration of the sacraments, the manner of singing 
 the psalms and spiritual hymns, the diversity of the degrees among the 
 ministers, and the form and manner of their ornaments, and finally con- 
 cerning such other rites, ceremonies, and observances as do tend and 
 conduce to the preservation of quietness and decent order to be 
 had and used among the people when they shall be assembled 
 together in the temple. " 
 
 The positive rules and ordinances needful to be made for the 
 good government of the Church, being from time to time 
 made by the ministers of the Church with the consent of the 
 people, before there were Christian princes ; and after there 
 were Christian princes, with the authority and consent of the 
 said princes and people. 113 Insomuch that kings and princes, 
 when they became Christian, not only approved the existing 
 rules or canons then made by the Church, but also enacted 
 laws of their own for the good order of the Church, con- 
 straining their subjects to obey the same. 
 
 For beyond all doubt neither priests nor bishops ever had 
 any coercive jurisdiction or authority by the gospel to punish 
 any by corporal violence, but the Christian prince interposed 
 his authority and maintained conformity to the order of the 
 Church, and what further power and jurisdiction the priests 
 and bishops had they derived by grants from the prince, and 
 therefore it was, and always is, and shall be lawful for kings 
 and princes, with the consent of the parliaments, to revoke 
 and recall all such power and jurisdiction given to priests and 
 bishops not by the authority of God, but by the consent, 
 licence, sufferance, and authority of the king or prince. 114 
 
 60. And it is untrue to affirm that Christ gave ta Peter or 
 to the Bishop of Rome power and authority to be head and 
 governor of His Church, for the apostles Peter and Paul did 
 
 112 Id. pp. 107, 8, 9, no. m id. p. 112. 
 
 Id. P . 113,4-
 
 $8 ANGLICAN RITUAL. 
 
 teach and command that all Christian people, as well priests and 
 bishops, as others, should be obedient and subject unto the princes 
 and potentates of the world, although they were infidels, 
 
 and the Bishops of Rome abuse and pervert the sense of 
 Christ's word, and are " clean contrary to the use and custom 
 of the primitive Church," and violate the canons and decrees 
 of the fathers assembled in the first general councils ; and, 
 indeed, their own oath and profession, made at their creation, 
 wherein they swear to observe and keep the laws and decrees 
 of the first eight general councils. 
 
 But in these decrees it is provided that all causes should 
 be determined within the province where they began, and by 
 the bishops of that province, and that no bishop should 
 exercise any jurisdiction out of his own diocese or province. 115 
 
 115 Id. p. 117. See Can. Nic. VI. ; Can. Const, n. ; Can. Eph. vnr. The 
 rule being ra apxaia edy Kparfirw. Can. Nic. VI. The ancient oath of the Pope 
 bound him . . . 
 
 Sancta quoque universalia Concilia, Nicaenum, Constantinopolitanum, Ephe- 
 sinum primum, Calchedonense, et secundum Constantinopolitanum, quod J ustiniani 
 piae memoriae Principis temporibus celebratum est, usque ad unum apicem, 
 immutilata servare .... Disciplinam et ritum Ecclesiae, sicut inveni et a sanctis 
 praedecessoribus meis traditum reperi, inlibatum custodire . . . nihil de traditione, 
 quod a probatissimis praedecessoribus meis servatum reperi, diminuere vel mutare, 
 aut aliquam novitatem admittere ; sed ferventer, ut vere eorum discipulus et 
 sequipeda totis viribus meis conatibusque tradita conservare ac venerari. Liber 
 Diurnus. Nova Script. Collect. I. I pp. 52, 4, 5 ; and see Cod. Can. Vet. Eccl. 
 Rom. by Pithou, the Jus. Eccl. of Becker, the Codex of Justelli, and Labbe and 
 Coss. n. 1041. 
 
 The second form of the papal oath, includes the sixth general council, and 
 condemns Pope Honorius for heresy. "Auctores vero novi haeretici dogmatis, 
 Sergium, Pyrrhum, Paulum, et Petrum Constantinopolitanos, una cum Honorio, 
 qui pravis eorum assertionibus fomentum impendit." Lib. Diurn. pp. 67, 70. 
 
 The third profession of faith, made after ordination, referring to the sixth 
 Council of Constantinople, says, "quae et per decretum Christianissimi, ac 
 piissimi a Deoque coronati Constantini principis congregata." Lib. Diurn. p. 32. 
 
 The Canon Law includes the first eight general councils. Corp. Jur. Can. 
 (Pithou) I. p. 18 ; Decret. Par. I. Dist. XVI. 8. It embodies the formula given 
 in Ivo. " Sancta vm. universalia concilia, id est : i, Nicaenum ; 2, Constantino- 
 politanum ; 3, Ephesinum ; 4 and 5, Chalcedonense ; 6, Item Constantinopolita- 
 num ; 7, Item Nicaenum. Ad unum usque ad apicem immutilata servare et pari 
 honore et veneratione digna habere, et quae praedicarunt et statuerunt omnimodis 
 sequi et praedicare, quoque condemnaverunt ore et corde condemnare profiteer " 
 (Decret. IV. cap. 132, p. 131), but adds the eighth council of Constantinople.
 
 THE REIGN OF HENRY VIII. 59 
 
 Moreover, Christ, by express words, prohibited His apostles 
 and their successors, upon any pretence of authority given 
 them by Him, to take on them the power of the sword, that 
 is to say, the authority of kings and of the civil power ; but 
 they may execute all such authority and jurisdiction as is 
 given them by kings or the civil power, with the consent of the 
 people, so long as the kings and people permit. 
 
 For the kingdom of Christ is spiritual and not carnal, and 
 He reigns Himself in the hearts of His people, and the 
 pretending to any temporal authority is to again crown Him 
 with thorns and cover Him with the purple robe, to be mocked 
 and scorned by the world. 116 
 
 61. And the truth is, that God instituted and ordained the 
 authority of Christian kings as the most high and supreme 
 over all other powers in the governance of his people ; and to 
 them it belongs of right to abolish all abuses, heresies, and 
 
 We may compare the Augustinian rule, 
 
 Ilia autem quae non scripta, sed tradita custodimus, quae quidem toto terrarum 
 orbe servantur, datur intelligi vel ab ipsis apostolis, vel plenariis conciliis, quorum 
 est in Ecclesia saluberrima auctoritas, commendata atque statuta retineri. 
 Ep. LIV. ad Januar. I, torn. II. col. 164. 
 
 Omnia itaque talia, quae neque sanctarum scripturarum auctoritatibus continen- 
 tur, nee in conciliis episcoporum statuta inveniuntur, nee consuetudine universae 
 Ecclesiae roborata sunt, sed pro diversorum locorum diversis moribus, innumera- 
 biliter variantur, ita ut vix aut omnino nunquam inveniri possint causae, quas in eis 
 instituendis homines secuti sunt, ubi facultas tribuitur, sine ulla dubitatione rese- 
 canda existimo. Ep. LV. ad Januar. torn. II. col. 188. 
 
 In the reign of Elizabeth the Commissioners appointed under the great seal, 
 were not to "adjudge any matter or cause to be heresy, but only such as hereto- 
 fore have been determined, ordered, or adjudged to be heresy, by the authority of the 
 canonical scriptures, or by the first four general councils, or any of them, or by any 
 other general council wherein the same was declared heresy by the express and 
 plain words of the said canonical scriptures, or such as hereafter shall be ordered, 
 judged, or deteimined to be heresy by the high court of parliament of this realm, 
 with the assent of the clergy in their convocation. I Eliz. c. I. 36. The 
 xxxix. Articles, settled by the convocation of both provinces in 1562, ratified 
 and subscribed afresh by both houses in 1571, ratified by the queen and confirmed 
 by the 13 Eliz. c. 12, "for the avoiding of the diversities of opinions, and for the 
 stablishing of consent touching true religion," are, with the Book of Common 
 Prayer, the tests and standards of doctrine, to which the 28 & 29 Viet. c. 122, re- 
 quires everyone before ordination to assent. 
 
 116 Formularies of Faith, pp. 119, 120.
 
 60 ANGLICAN RITUAL. 
 
 idolatries, and "to oversee and cause that the priests and 
 bishops do execute their power, office, and jurisdiction truly 
 and faithfully, and according in all points as it was given and . 
 committed unto them by Christ and His apostles." Not that 
 it belongs to the office of kings to preach, or teach, or admin- 
 ister the sacraments, or absolve, or excommunicate, but to be 
 the chief heads and overlookers over the priests and bishops, 
 and to see that they 'do their duty and administer their office 
 purely and sincerely; and by God's express command both 
 priests and bishops are to obey, with all humbleness and 
 reverence, all the laws made by the prince, that are not con- 
 trary to the laws of God, whatsoever they be ; for they are to 
 be subject not only propter tram, but also propter conscientiam. 
 
 And as all Christian people, both spiritual and temporal, 
 are bound to obey Christ as the only head of the Church 
 universal, so are they bound to obey Christian princes, which 
 be the head governors of particular churches, who see that 
 ministers be appointed who will set out the true doctrines of 
 Christ. 117 
 
 It is thus abundantly plain that the Church and realm 
 deliberately rejected both the primacy and supremacy of the 
 Pope, as well as the claim of an universal monarchy, as not 
 being founded on the gospel but as contrary thereto. 
 
 And it was held that the prince should endeavour to 
 reform and reduce things again unto their old limits, and the 
 "pristine state of that power and jurisdiction" used "in the 
 primitive Church." For then Christ's faith was most firm 
 and pure, and God's word best understood, and it must needs 
 follow that the customs and ordinances then used and made 
 must be more agreeable to the teaching of Christ, and more 
 edifying to the Church, than any customs or laws used or 
 made since that time. 118 
 
 62. A formal "declaration of the functions and divine 
 institution of bishops and priests " was also about this time 
 made and put forth. It was signed by Cromwell, the two 
 archbishops, eleven bishops, and twenty-four divines and 
 
 117 Id. p. 121. IIB Id. P . 122.
 
 THE REIGN OF HENRY VIII. 6 1 
 
 professors of the civil and ecclesiastical laws. It closed with 
 the statement that 119 
 
 In the New Testament there is no mention made of any degrees 
 or distinctions in orders, but only of deacons or ministers, and of 
 priests or bishops ; nor is there any word spoken of any other 
 ceremony used in the conferring of this sacrament, but only of 
 prayer and the imposition of the bishop's hands. 
 
 This year, too, 1500 copies of Tyndale and Coverdale's 
 translation of the Bible in English were printed by Grafton, 
 " by the king's most gracious licence," and Cromwell, at 
 Cranmer's request, presented a copy to the king. 
 
 63. A. D. 1538. A proclamation, dated February 26th, 
 " concerning rites and ceremonies to be used in the Church of 
 England," was issued by the king. 120 It continued and 
 explained the use and meaning of 
 
 holy bread, holy water, processions, kneeling and creeping on Good 
 Friday to the Cross, and on Easter Day the setting up of lights before 
 the Corpus Christi, bearing of candles upon the day of the Purifica- 
 tion of our Lady, 
 
 119 The Leonine Sacramentary contains three short forms of ordination, and a 
 benedictio fontis. The Gelasian sets out the Ordo de sacris ordinibus benedicen- 
 dis. At the ordination of a bishop two bishops placed and held a copy of the 
 Gospels upon his head, et uno super eum fundente benedictionem, reliqui omnes 
 Episcopi, qui adsunt, manibus suis caput ejus tangant. A very sjiort form, 
 including the one prayer of consecration, was used. Muratori. Lit. Rom. Vet. I. 
 pp. 421,483, 619, 613 26. The Gregorian gives a form of prayer at the ordination 
 of a presbyter. Id. n. p. 243. A later codex supplies long forms of ordination 
 from door-keeper to pope. Id. p. 415 450. The Missale Francorum gives the 
 allocution to the people at the ordination of subdeacon, deacon, presbyter, and 
 bishop. Id. pp. 665, 6. The Gregorian gives a form of prayer for the king, 
 to be used in synod. It prays that, congregatam cleri ac populi multitudinem 
 una cum praelato Principe jubeas conservari. Id. p. 353. But this was before 
 the Isidorian forgery and the claim of supremacy over the state was made. At 
 one time a bishop was examined, and then, cum in his omnibus examinatus, 
 inventus fuerit plene instructus, tune cum consensu clericorum et laicorum et 
 conventu totius provinciae Episcoporum, maximeque metropolitani vel auctoritate 
 vel praesentia, ordinetur Episcopus. Cone. Carth. iv. Can. I. Labbe and 
 Coss. n. col. 1199; Lib. Diurnus. Cap. I. Tit. vm. p. 46; Regino. I. c. 443, 
 p. 2002, 199. 
 
 120 Wilk. Cone. Hi. 842.
 
 62 . ANGLICAN RITUAL. 
 
 and other ceremonies " not abolished nor taken away by his 
 highness," but commanded in the November proclamation. 
 
 On June nth, Thomas a Becket was condemned as a 
 traitor, his name ordered to be erased out of all missals and 
 service books, and his images and pictures to be everywhere 
 defaced. 121 
 
 In October the university of Cambridge, and in November 
 that of Oxford, congratulated the king on the abolition of the 
 papal supremacy. 
 
 The condemnation of Becket, "one of the three principal 
 English martyrs," and the spoliation of his shrine, appears to 
 have brought down the long delayed thunders of the Vatican. 
 On December /th, Paul III. published the bull of excommu- 
 nication. 
 
 63. A.D. 1539. On May 2nd both convocations met, a new 
 parliament having assembled on April 28th. A " Committee 
 for religion" was appointed in the Lords, to examine and 
 report upon differences in religious opinions; but not agreeing, 
 the Duke of Norfolk reported, on May i6th, that they had 
 settled to put the six articles to the examination of the whole 
 parliament. On May 3Oth, the draft of the articles was com- 
 pleted, and two committees of bishops were appointed to 
 frame forms of an act for the punishment of offenders, for 
 presentation to the king. 
 
 On June 2nd, Cromwell presented the draft articles to 
 convocation for their opinion, and this being given, the bill 
 was read a first time on June /th. On June i6th, and after a 
 violent opposition, so strong indeed that, had not the king 
 come down in person, the bill would not have passed, the act 
 of the " Bloody Six Articles," or " the lash with six strings," 
 was passed. Its design was to secure uniformity of doctrine 
 and belief. 
 
 On November I4th, a royal proclamation, granting the 
 people the free and liberal use of the Bible in English, was 
 issued ; but no one was to print any bibles for five years 
 without Cromwell's permission. 
 
 131 id. in. 836.
 
 THE REIGN OF HENRY VIII. 63 
 
 A set of injunctions against books, sects, sacramentaries, 
 married priests, and Becket, were issued some time this year, 
 but an attempt made to obtain the sanction of convocation 
 for a book of " Ceremonies to be used in the Church of 
 England," failed of success. 
 
 64. In parliament, besides the "Six Articles Act," the 
 31 Hen. VIII. c. 6 was passed. It gave statutory force to the 
 king's proclamations, and provided that the council of his 
 successors might issue proclamations in the king's name, which 
 were to be obeyed as those of the king himself. 
 
 The exceptions taken to the king's commands appear to 
 have rendered it needful. Those who still clung to the old 
 ways and laws not unnaturally raised difficulties ; so parlia- 
 ment thus disposed of " the contempt and disobedience of 
 some who did not consider what a king, by his royal power, 
 might do." 122 One effect, of course, was to make the 
 proclamations binding on every one. 
 
 The 31 Hen. VIII. c. 9 authorised the king to make 
 bishops by his Letters Patent. 
 
 The 31 Hen. VIII. c. 10, "for placing of the Lords," 
 provided that Cromwell, the king's vicegerent, " for good and 
 due ministration of justice to be had in all causes and cases 
 touching the ecclesiastical jurisdiction, and for the godly 
 reformation and redress of errors, heresies, and abuses " in the 
 Church should, as also his successors in the office, in all 
 parliaments sit above the Archbishop of Canterbury and his 
 successors. 
 
 The 31 Hen. VIII. c. 13 dissolved the remaining and 
 greater monasteries, and on June 28th the abbots sat in 
 parliament for the last time. There were some twenty-nine 
 mitred abbots who had seats, and these, with the twenty-one 
 archbishops and bishops, formed a compact body strong 
 enough to control all the legislation affecting the Church. 
 The writs of summons to the abbots varied, as Hallam 
 remarks, in different parliaments, but still they generally, 
 though not, as he says, "always," with the bishops, pre- 
 
 122 Burnet, Hist. Ref. I. 197.
 
 64 ANGLICAN RITUAL. 
 
 ponderated over the temporal peers. Always, however, as a 
 rule, the spiritualty in the upper house were certainly able, in 
 all church matters, to offer serious, if not effectual, opposition 
 to the success of disagreeable measures. 123 
 
 123 According to Fuller, no less than sixty-four abbots and thirty-six priors 
 were summoned to sit in parliament by Henry III., in the forty-ninth year of his 
 reign. From that time the number summoned decreased, and King Edward III. 
 fixed it at twenty-six. Lord Herbert makes twenty-seven, but Coke reckons 
 twenty-nine mitred abbots. To the parliament of 1539, nineteen abbots were 
 summoned, together with twenty bishops, the archbishops included. They do 
 not appear to have either spoken or voted against the Bill for the Dissolution. With 
 the fall of the monasteries, serfdom in England received its death-blow. The 
 monks were hard taskmasters, and maintained, up to the very last, all their rights 
 over their unhappy bondmen, with a rigid exactness. An ancient canon forbad 
 them to free their slaves, " Abbati vel monacho servum non licet facere liberum, " or, 
 as it is in Regino, "mancipiaquae pro Ecclesiastico dabuntur, in ecclesiae servitute 
 permaneant, quod enim semel Domino consecratum est, ad humanos usus jam 
 transferri non potest. " At Glastonbury, at the dissolution, there were two hundred 
 and seventy-one of these chattels, " whose bodies and goods " were " at the king's 
 highness' pleasure." The inventory of Fountains' Abbey shews that the monks 
 owned 2356 cattle, 1326 sheep, 86 horses, 79 pigs, 391 quarters of corn, and 392 
 loads of hay. A number of laborers would thus be required. 
 
 Pensions were given to the ejected monks and nuns, and were, as it would seem, 
 regularly paid. Lingard says, "The pensions to superiors appear to have 
 varied from 266 to 6 per annum. The priors of cells received generally 13. 
 A few, whose services merited distinction, obtained 20. To the other monks 
 were allotted pensions of six, four, and two pounds, with a small sum to each at 
 his departure to provide for his immediate wants. The pensions to nuns averaged 
 about 4. It should however be observed that these sums were not in reality so 
 small as they appear, as money was probably at that period of six or seven times 
 greater value than it is now." Hist. Eng. v. p. 46, n. 2. 
 
 In reality money was of fifteen or twenty times greater value than it is now. This is 
 plain from the fact that in 1533, beef was ordered to be sold at one halfpenny, and 
 mutton at three farthings a pound, whilst a fat lamb cost one shilling. A haymaker 
 got three halfpence a day, and the rental value of the abbey lands ran from two 
 shillings per acre for meadow, to one shilling and sixpence for pasture, and one 
 shilling for arable. Many of the young and able-bodied would find occupation and 
 a living in other ways. The accumulation of the vast stores of plate, jewels, and 
 land seems somewhat inconsistent with the vows of poverty professed, and with the 
 higher aims of an unworldly life. See Fuller, Ch. Hist. p. 292 ; Dodd I. 
 p. 108, 9 ; Tanner, Notit. Mon. Pref. note, n. ; Regino, Lib. I. can. CCCLXJX. 
 p. 169; Burchardi. De Eccl. in. c. 172, 34, p. 73; Taylor, Index Monastic, 
 pp. xxv. xxvi. ; Fleetwood, Chron. Free. p. 92 ; and the Valor Ecclesiasticus of 
 Hen. VIII. for the stipends of vicarages. The student will find forms and copies 
 of some four hundred and fifty-six grants to a monastery in Rer. German. Vet. 
 Script. III. pp. 487 654. See Lib. Lanclavensis, pp. 381 534, and App. J.
 
 THE REIGN OF HENRY VIII. 65 
 
 65. A.D. 1540. Convocation, which had been prorogued 
 on January i6th, met again on April I4th. On July /th it 
 sat as a national synod, the members of the York Convoca- 
 tion having joined, in order to the considering the question of 
 the divorce between the king and Ann of Cleves. After 
 the examination of witnesses and mature deliberation, it 
 was unanimously resolved that the king's marriage was not 
 binding, and a certificate to that effect, sealed by both the 
 archbishops and signed by all the members on July Qth, was 
 transmitted to the king. 124 The next day the proceedings and 
 opinion of convocation were reported to the Lords by the 
 primate, and thereupon the statute annulling the marriage 
 was passed. 125 On July 28th a king's writ dissolved the 
 synod. 
 
 66. Parliament, which had been prorogued to April I2th, 
 met on that day, being "put an end to" on July 24th 
 following. It passed the 32 Hen. VIII. c. 12 (which still fur- 
 ther abolished the privileges of Sanctuary), and the 32 Hen. 
 VIII. c. 26, 126 which provided that 
 
 all decrees and ordinances, which, according to God's word, by 
 Christ's Gospel, by the king's advice and confirmation by his letters 
 patents, shall be made and ordained by the archbishops, bishops, 
 and doctors appointed, or to be appointed, in and upon the matter of 
 the Christian religion and Christian faith, and the lawful rights, 
 ceremonies, and observations of the same, shall be in every point 
 thereof believed, obeyed, and performed, provided that nothing shall 
 be ordained or decreed which shall be repugnant to the laws and 
 statutes of this realm. 
 
 The 32 Hen. VIII. c. 38 cut off another serious mis- 
 chief, by providing that marriages should not be avoided by 
 a pre-contract. 127 
 
 121 Wilk. Cone. p. 854. 
 
 125 Cobbett, Par. Hist. I. p. 545. 
 
 126 Repealed by I Edw. VI. c. 12. 
 
 127 -phe c anon Law gave specific performance of verbal marriage, and other 
 contracts, on pain of excommunication and imprisonment. The rule is laid down 
 in the Gregorian Decretals. De Pactis, Lib. I. ; Tit. XXXV. iii. But as the 
 ecclesiastical commissioners said in their report, "questions relating to this subject 
 
 5
 
 66 ANGLICAN RITUAL. 
 
 A commission was this year issued to the two archbishops 
 and seven bishops to try one Seaton, who had been com- 
 plained of to the Privy Council as a heretic. 128 
 
 67. A.D. 1541. A royal proclamation directed a copy of 
 the Bible in English to be placed in every parish Church, as 
 ordered by the previous injunctions, under a penalty of forty 
 shillings a month ; 129 and a king's letter commanded, accord- 
 ing to the injunctions of 1538, that "no offering or setting up 
 of lights or candles should be suffered in any church, but only 
 to the blessed sacrament of the altar," and all shrines and 
 images were to be removed. 130 A royal decree also regulated 
 certain feast days. 131 
 
 68. A.D. 1542. The two convocations assembled on 
 January 2Oth, at St. Paul's and York, parliament having met 
 on January i6th. In the second session of the Canterbury 
 synod the primate set forth the matters which the king 
 desired the members to consider. They were, the reforma- 
 tion of religion, the correction of the translation of the Bible, 
 and the passing a canon to prevent simony. 132 Committees 
 were appointed to examine the translation of the scriptures, 
 and a draft canon for the suppression of simony was brought 
 up by the prolocutor to the upper house. 
 
 In the seventh session Cranmer moved that the candles 
 and candelabra before images should be taken away, the 
 
 are purely as to the civil right between individuals in their lay character, and are 
 neither spiritual nor affecting the Church establishment." Report. 1830, p. 12. 
 By the making marriage a sacrament, it could only be celebrated by priests and in 
 a sacred place, save by the special authority of the bishop. The mischief aimed 
 at by the statute was the prevention of the divorce and separation of and between 
 persons lawfully married, and perhaps having issue, on the plea of a pre-contract 
 or mere verbal promise. Rome still plays curious tricks with the marriage laws. 
 For the facts of a "gross outrage," as Mr. Gladstone with a just indignation terms 
 it, see p. vi. viii. of the preface to " Rome and the newest Fashions in Religion." 
 See App. K. 
 
 >28 Coll. Eccl. Hist. v. 82. 
 
 12 Wilk. Cone. in. p. 856. 
 
 130 Id. p. 858. 
 
 131 Id. p. 859. 
 
 132 Id. p. 860.
 
 THE REIGN OF HENRY VIII. 67 
 
 portuises, missals, and other books corrected and reformed, 
 the names of the Pope and of Becket erased, and cer- 
 tain silk vestments and other ornaments placed on images 
 got rid of. He also urged that the people should be taught 
 the Lord's Prayer, the Ten Commandments, and the Apos- 
 tles' Creed in English. 
 
 In the eighth session, the upper house decreed that the 
 Sarum use should be adopted throughout the province of 
 Canterbury, upon pain of ecclesiastical censure at the will of 
 the ordinary. 133 A bill, sent up by the Lord Chancellor, 
 intended to be made an act of parliament, that diocesan 
 chancellors might be married men, and, having wives and 
 children, might have power to excommunicate, suspend, and 
 promulge all church censures as priests do, was rejected on 
 account of the scandal that might ensue. 134 The archbishops 
 
 us \Vilk. Cone. III. p. 862. This decree hardly agrees with Lyndwood's note on 
 the Legatine Constitution of Archbishop Chicheley in 1416, who, mentioning that 
 certain feasts were kept according to the use of Sarum, direct a new feast to be 
 observed according to the same use. Lyndwood says, in explanation and defence 
 of this violation of the rule requiring the churches of a province to follow the 
 metropolitan use, that the whole province had long followed the Sarum use 
 because the Bishop of Salisbury was precentor of the College of Bishops. Lyndw. 
 Lib. II. Tit. iii. p. 104, n. e and h ; Johnson, 1416, 2, n. y. 
 
 Originally each bishop framed and settled the diocesan use ; but very soon the 
 rule of conformity to the metropolitan or provincial use was introduced : one of the 
 first councils to so order was that held at Epaone, in Gaul, in 517, which directed, 
 Ad celebranda divina officia ordinem, quern metropolitani tenent, provinciales 
 eorum observare debebunt. Can. 27, Lab. & Coss. iv. col. 1579. The Spanish 
 Council of Girone had about the same time made a like decree (Can. I. Lab. & 
 Coss. iv. col. 1568), which was adopted and inserted verbatim in the Roman 
 Canon Law. Decret. in. Dist. ii. 31 ; Pithou. I. p. 456. It runs, De institu- 
 tione missarum, ut quomodo in metropolitana ecclesia fuerit, ita Dei nomine in 
 omni Tarraconensi provincia, tarn ipsius missae ordo, quam psallendi vel minis- 
 trandi consuetudo servetur. The prayers, preface, and canon of the mass, and the 
 Athanasian Creed had to be learnt by heart, owing no doubt to the scarcity and 
 costofMSS. It was an article of enquiry, whether the minister memoriter ac 
 distincte proferre valeat. Regino, pp. 28, 9, 82, 85 ; Maskell, Anc. Lit 
 pp. xxvii. xxviii. See App. K. 
 
 134 The rejection of the draft bill by convocation appears to have been for the 
 time fatal, for it was withdrawn, and not passed till three years after. Facts of 
 the kind go to shew how the legislature deferred to the wishes of convocation in 
 matters affecting the Church, and how little "the Reformation settlement" was of 
 mere lay and parliamentary origin, progress, and sanction. 
 
 52
 
 68 ANGLICAN RITUAL. 
 
 and bishops appear also to have thought it needful to settle a 
 dietary for the clergy, but it was only "kept for two or 
 three months, till, by the disusing of certain wilful persons, 
 it came to the old excess." Who they were we are not 
 informed ; the allowance was certainly not illiberal. 135 
 
 69. A.D. 1543. At the meeting of the Canterbury synod, 
 a subsidy having been agreed to, the primate signified that it 
 was his majesty's wish that 
 
 all mass books, antiphoners, and portuises in the Church of England 
 should be newly examined, corrected, reformed, and castigated from 
 all manner of mention of the Bishop of Rome's name, from all 
 apocryphas, feigned legends, superstitious orations, collects, versicles, 
 and responses ; that the names and memories of all saints, which be 
 not mentioned in Scripture, or authentical doctors, should be abolished 
 and put out of the same books and calendars ; and that the services 
 should be made out of the Scriptures and other authentic doctors. 
 
 By this it would seem that the previous orders for the 
 correction of the service books had been ill attended to. A 
 committee of both houses was therefore appointed to make 
 the revision. 136 The curate of every parish was also directed 
 to read to the people a chapter out of the Bible on every 
 Sunday and holy day. 
 
 135 An archbishop was not to exceed six kinds of flesh or fish, a bishop five, a 
 dean or archdeacon four, and the clergy not over three. Of second dishes an 
 archbishop was not to have more than four, a bishop three, and all others two. 
 Only one of the larger fowls and fishes, as swans, geese, turkeys, haddock, pike, 
 and tench, were to be in each dish. There might be, however, two capons or 
 partridges, woodcocks, or conies in a dish, and six blackbirds and twelve snipe. 
 The 33 Hen. VIII. c. 5 had fixed the number of horses for use. 
 
 136 The committtee was appointed on February 2ist, the bishops of Sarum and 
 Ely representing the upper house and a committee of six the lower. But 
 this the lower house released, and the work of revision was left to the bishops 
 alone. A revised edition of the Sarum use had, however, been printed in 1541. 
 The title page ran thus : Portiforium secundum usum Sarum, noviter impressum et 
 a plurimis purgatum mendis. In quo nomen Romano pontifici falso ascriptum 
 omittitur, una cum aliis quae Christianissimo nostri regis statuto repugnant, excu- 
 sum Londini, per Edwardum Whytchurch, 1541, cum privilegio ad imprimendum 
 solum. Coll. Eccl. Hist. V. p. 103 ; Wilk. Cone. III. 863. The prefix 
 " saint " came in about the fifth century. Before that time men were called by 
 their proper names ; it was merely Peter or Paul, and not St. Peter or St. Paul. 
 Fontanini, Discus, p. 40; Aringhi, Rom. Subt. pp. 277, 295.
 
 THE REIGN OF HENRY VIII. 69 
 
 A revision of the " Institution of a Christian man " was 
 printed in May ; the new edition appearing as " A necessary 
 doctrine and erudition for any Christian man, set forth by the 
 king's majesty of England," with a preface by the king. 
 This preface recites that the work itself was published "by 
 the advice of our clergy, for the purgation of erroneous 
 doctrine." It clearly had full synodical sanction. 137 
 
 70. About this time too, it was, that the rites and 
 ceremonies of the Church were reviewed, and the " Rationale," 
 setting out their meaning and significance, published. It 
 was entitled, " Ceremonies to be used in the Church of 
 England, together with an explanation of the meaning and 
 significancy of them." It expressed that 
 
 the priest is a common minister in the name and stead of the whole 
 congregation ; and as the mouth of the same not only renders thanks 
 to God for Christ's death and passion, but also makes the common 
 prayers, and commends the people and their necessities in the same 
 to Almighty God. 138 
 
 The only mass vestments in use were the amice, alb, girdle, 
 stole, phanon, and the over-vesture or chasuble. At the 
 offertory, "the minister, laying the bread upon the altar, 
 makes the chalice, mixing the water with the wine." 139 
 
 In the very exact and elaborate account contained in this 
 work, no mention is made of the use of lights on the table, or 
 of incense at communion, though other lights are noticed and 
 explained, as the lights at baptism, at the reading of the 
 Gospel, as a sign of joy, and on Candlemas Day, "in memory 
 of Christ, the spiritual light," and the lights at Easter, signify- 
 ing the prophets. 140 
 
 In parliament the 35 Hen. VIII. c. 3 declared and ratified 
 the king's style. 
 
 Henry the Eighth, by the grace of God, king of England, France, 
 
 137 Joyce, Eng. Synods, pp. 415 18. 
 
 138 Coll. Eccl. Hist. v. p. no. 
 
 139 There was clearly no private mixture in the vestry. 
 uo Coll. Eccl. Hist. pp. no 120.
 
 70 ANGLICAN RITUAL. 
 
 and Ireland, defender of the faith and of the Church of England, and 
 also of Ireland, in earth the supreme head. 
 
 71. A.D. 1544. The Litany in English, nearly in its present 
 form, was on June nth ordered by the king to be used, and 
 the Archbishop of Canterbury, in accordance with the king's 
 letter, so directed. 141 The title proves that it had synodical 
 sanction. 
 
 A king's letter to the primate reminded him that, in 
 common with the Bishops of Worcester, Chichester, and 
 others, who had been appointed by him to peruse certain 
 service books then delivered to them, he had moved the 
 king 
 
 that the vigil and ringing of bells all the night long upon All-hallow 
 day at night, and the covering of images in the time of Lent, with 
 the lifting up of the veil that covereth the cross on Palm Sunday, 
 with the kneeling to the cross the same time, might be abolished and 
 put away for the superstitions and other enormities and abuses of the 
 same . . . our pleasure is as you require, that the same vigil shall be 
 abolished ... we be contented and pleased also, that the images in 
 the churches shall not be covered as hath been accustomed in times 
 past, nor no veil upon the cross, nor kneeling thereto on Palm 
 Sunday, nor any other time. And forasmuch as you make no 
 mention of creeping to the cross, which is a greater abuse than any 
 other, for then you say, " Crucem tuam adoramus Domine," and the 
 ordinal saith, "procedant clerici ad crucem adorandam nudis 
 pedibus," and after followeth in the same ordinal, " ponatur crux ante 
 aliquod altare, ubi a populo adoretur," which by your own book, 
 called " A Necessary Doctrine," is against the second commandment, 
 our will and pleasure is that the said creeping to the cross shall like- 
 wise cease from henceforth, and be abolished with other the abuses 
 before rehearsed. 142 
 
 141 Wilk. Cone. III. p. 869; Lathbury, Hist, of Conv. p. 131 ; Joyce, Synods, 
 p. 418. It was reprinted by the Parker Society. 
 
 142 Coll. Eccl. Hist. V. 136; Cranmer's works, by Jenkins, I. pp. 31722. 
 Rome still worships the cross, and maintains that SUPREME DIVINE WORSHIP 
 is due to it, though it be only the cross of a legate. Crux legati, quia debetur ei 
 Latria, erit a dexteris. Pontificale, p. 301, 2 ; Rome, 1869 ; and see the Rubric, 
 "completes orationibus," &c., in the Missal, in the service for Good Friday, 
 p. 172, Mechlin, 1873.
 
 THE REIGN OF HENRY VIII. 71 
 
 72. A.D. 1545. On January 24th the archbishop replied, 
 suggesting that the reasons for the alterations should be set 
 forth. A preface was also added to the primer, by the king, 
 and injunctions issued for authorising its use. 143 
 
 In parliament, the bill for enabling married doctors of law 
 to exercise ecclesiastical jurisdiction was now passed. 144 It 
 was an important one in many respects, for it recited that the 
 king 
 
 Is, and hath always justly been, by the word of God, supreme 
 head in earth of the Church of England, and hath full power and 
 authority to correct, punish, and repress all manner of heresies, errors, 
 vices, sins, abuses, idolatries, hypocrisies, and superstitions, sprung 
 and growing within the same, and to exercise all other manner and 
 jurisdictions commonly called ecclesiastical jurisdiction, 
 
 and that the Bishop of Rome and his adherents had, " in their 
 councils and synods provincial, made, ordained, established, 
 and decreed, divers ordinances and constitutions," providing 
 that no married laymen should exercise ecclesiastical jurisdic- 
 tion ; but that 
 
 the said decrees, ordinances, and constitutions, by a statute made in 
 the five-and-twentieth year of your most noble reign, be utterly 
 abolished, frustrate, and of none effect, 145 yet because the contrary 
 thereunto is not used nor put in practice by the archbishops, bishops, 
 archdeacons, and other ecclesiastical persons (who have no manner 
 
 143 Wilk. Cone. in. 8735 > Strype, Eccl. Mem. I. 217 ; Coll. Eccl. Hist. IV. 
 
 3- 
 
 144 37 Hen. VIII. c. 17. Lay doctors of law were already eligible. An early 
 instance of the appointment of a lay judge is that given by Socrates in the case of 
 Bishop Silvanus. The historian also adds the reason. Sed et in reliquis egregius 
 vir fuit Silvanus. Qui cum animadverteret, clericos ex litigantium controversiis 
 quaestum captare, neminem unquam ex clero judicem dedit, sed acceptis litigantium 
 libellis, advocabat unum ex fidelibus laicis, quern aequitatis studiosum esse norat ; 
 eique causae cognitionem committens, litigantes a contentione revocabat. His de 
 causis Silvanus maximam sibi famam apud omnes comparavit. Hist. Eccl. VII. 
 37, torn. n. 382, 3. 
 
 145 The recital is said to refer to the 25 Hen. VIII. c. 19. But this act only 
 dealt with "canons, constitutions, ordinances, and synodals provincial," or the 
 domestic canon law, and not with the decrees of councils and of Popes, or the 
 fpreign canon law, which was abolished by the 25 Hen. VIII. c. 14.
 
 72 ANGLICAN RITUAL. 
 
 of jurisdiction ecclesiastical but by, under, and from your royal 
 majesty), 
 
 so that occasion may be given to the evil disposed to disregard 
 the proceedings and censures ecclesiastical of the king's 
 judges and officers, being married laymen, and 
 
 forasmuch as your majesty is the only and undoubted supreme 
 head of the Church of England and also of Ireland, to whom, by 
 Holy Scripture, all authority and power is wholly given to hear and 
 determine all manner of causes ecclesiastical, and to correct vice and 
 sin whatsoever, and to all such persons as your majesty shall appoint 
 thereunto. 146 
 
 It was provided that married doctors of law might be 
 made chancellors, vicars-general, commissaries, scribes, or 
 registrars, either by the king or by any archbishop, bishop, 
 archdeacon, or other person having authority under the 
 crown, and might exercise all manner of ecclesiastical jurisdic- 
 tion whatever. 
 
 73. A.D. 1547. On January 28th the king died, having, 
 at the close of a thirty-eight years' reign, brought to a suc- 
 cessful issue a conflict that had been waged, off and on, for 
 some three centuries. For, we are told, 147 
 
 us Upon the wording of this and previous statutes, to say nothing of the 
 I Edw. VI. c. II. and the I Eliz. c. I. vii. and viii., it is plain that the jurisdic- 
 tion of the crown extended to and included the determination of disputed questions 
 of doctrine and matters of faith, and that the jurisdiction of all bishops is not 
 original or independent, but derived solely from the crown. It may be objected 
 that all these statutes and decrees are merely acts of parliament, encroachments of 
 the state, submitted to by the Church as to a kind of persecution and the like. 
 But, as has been said, "It would be something strange to hear of a supposed 
 endurance of a fictitious ' persecution ' for two or three hundred years ; but 
 let that pass. There is absolutely no ground or reason whatever for such a 
 pretence. If language means anything, the modern Church of England is a 
 willing and consenting party to the declarations of the civil statutes of the realm, 
 . . the whole arrangement seems to be both in complete accordance with her positive 
 assertions of what is right and good, and in truest harmony with her own spirit." 
 Maskell, Letter on the position of the High Church party, p. 31. We have 
 already seen that the Church initiated and sanctioned, and did not follow, the civil 
 legislation on these matters. 
 
 1<7 H. E. Manning, The Unity of the Church, p. 361. The writer's way was 
 afterwards lost in a fog, but the facts are not affected thereby. ,
 
 
 THE REIGN OF HENRY VIII. 73 
 
 if any man will look down along the line of early English history, he 
 will see a standing contest between the rulers of this land and 
 the Bishops of Rome. The Crown and Church of England, with a 
 steady opposition, resisted the entrance and encroachment of the 
 secularised ecclesiastical power of the Pope in England. The last 
 rejection of it was no more than a successful effort after many a 
 failure in struggles of the like kind ; and it was an act taken by men 
 who were sound, according to the Roman doctrines, in all other 
 points. Questions of faith had hardly as yet arisen in the Church of 
 England, when it released its apostolical powers from the oppression 
 of a foreign and uncanonical jurisdiction. The corrections in doc- 
 trine and usage, which were afterwards made, were neither the causes 
 of the beginning nor of the continuance of the division .... There 
 is no one point in which the British Churches can be attainted of 
 either heresy or schism. The attempt to impose an uncanonical 
 jurisdiction on the British Churches, and a refusal to hold com- 
 munion with them, except on that condition, is an act of formal 
 schism ; and this is further aggravated by every kind of aggresssion ; 
 acts of excommunication and anathema, instigations to warfare 
 abroad, and to rebellion and schism at home, are the measures by 
 which the Roman Church has exhibited its professed desire to 
 restore unity to the Church of Christ. It must never be forgotten 
 that the act of the Bishop of Rome, by which a most grievous and 
 stubborn schism was begun in the English Church, was taken not in 
 the character of patriarch, but in the title of Supreme Pontiff. 148 The 
 same bull which made a schism in every English diocese professed to 
 depose also the Queen of England. 149 It was a power to give away 
 not sees but thrones also ; and the effect of this has been, as in the 
 East so in England, to erect altar against altar, and succession 
 against succession. In the creation of schism in diocesan churches, 
 
 148 See App. L. The venerable archdeacon seems to have assumed that the 
 Rome of the sixteenth century was Christian, but schismatic. The "Ecclesia" 
 had, however, been long displaced by the "Curia," and the once Christian bishop 
 had become a temporal prince, whose kingdom was only of this world, and who, 
 on coronation, came to hear the awful words, not to be spoken or heard by 
 Christian tongues or ears, "Accipe tiarum tribus coronis ornatam, et scias te 
 esse Patrem Principum et Regum, Rectorem orbis, in terr& Vicarium Salvatoris 
 nostri Jesu Christi." Pontif. Rom. p. 45, 6; Venice, 1561; Baluz. Miscel. n. 
 p. 197. The very Missals were " Missales Romanae Curiae. " 
 
 149 See App. M.
 
 74 ANGLICAN RITUAL. 
 
 in the exclusive assumption of the name Catholic, in the re-ordination 
 of priests, and in the restricting the one Church to their own com- 
 munion, there has been no such example of schism since the schism 
 of Donatus. 
 
 England merely did in the sixteenth century what Italy 
 has partly done in the nineteenth. But in those days men, 
 with all their faults, were Englishmen first, and Catholics 
 afterwards. 150 
 
 130 See the remarks in " The Vatican decrees," cap. vn. p. 61.
 
 CHAPTER III. 
 
 THE REIGN OF EDWARD VI. 
 From January 28^, 1547, to July 6th, 1553. 
 
 1. A.D. 1547. The success of the political struggle in the 
 reign of Henry VIII. both prepared the way for, and rendered 
 possible, the reformation in doctrine that followed. Of this it 
 has been well said, 1 that 
 
 the really Protestant character of the settlement of 1549, even if 
 it had been taken literally, and not with the relaxation which those 
 who observed it, from Parker down to Cosin, permitted themselves, 
 has never, during recent discussions, been insisted upon as fully or 
 clearly as historical accuracy demands. 
 
 2. No changes of importance were made until the meeting 
 of parliament and convocation. The bishops were, however, 
 required to take out commissions, authorising them to exercise 
 ecclesiastical jurisdiction. Bonner's sets forth his petition to 
 the crown for authority to exercise ecclesiastical jurisdiction, 
 and Cranmer's commission recites that all authority and all 
 manner of jurisdiction, both ecclesiastical and civil, is derived 
 from the crown, as the supreme head of both Church and state. 
 They were granted " during pleasure," but the bishops made 
 afterwards were to hold for life. 2 
 
 3. On February 2/th the king was crowned, a new form 
 of service being used. 3 A royal visitation was soon after 
 
 1 Worship in the Ch. of England, by A. J. B. Beresford Hope, M.P., p. 141, 
 2nd Ed.; and see on " Church Principles," post. 
 
 2 Card. D. A. I. p. I ; Coll. Eccl. Hist. V. p. 173 ; Barnet, II. p. 5 ; Wilk. 
 Cone. IV. p. 2. Cranmer's commission recites : Quando quidem omnis jurisdi- 
 cendi auctoritas atque etiam jurisdictio omnimoda, tam ilia quae ecclesiastica 
 dicitur, quam secularis, a regia potestate velut a supremo capite, ac omnium 
 magistratuum infra regnum nostrum fonte et scaturigine, primitus emanaverit. It 
 is dated February 7th. Burnet, II. App. 2, 3, p. 71, 2 ; Strype, Cran. p. 141. 
 
 3 Burnet gives it, n. App. p. 73, No. 4 ; and see Maskell, Mon. Rit. III. 
 p. xxxv.; Coll. Eccl. Hist. V. 177.
 
 76 ANGLICAN RITUAL. 
 
 designed, the kingdom being divided into six circuits, to each 
 of which "was assigned a commission of civilians and divines, 
 with a secretary." 
 
 In order thereto the bishops were inhibited from exercising 
 their jurisdiction whilst it lasted, but the visitation being put 
 off, the inhibition was for awhile removed. 4 Meantime, the 
 book of Twelve Homilies was printed and published, with 
 a preface by the king, enjoining their reading every Sunday, 
 except when a sermon was preached. Cranmer appears to 
 have had the chief hand in drawing them up. They seem to 
 have been composed in 1542, and were brought up to and 
 authorised by convocation. They were ratified in 1552, and 
 were again, together with the second book of Homilies, 
 confirmed in the thirty-fifth article of the synod of I562. 5 
 
 4. General injunctions were set out by the king for 
 the royal visitation. 6 Special injunctions were also given to 
 the bishops, whilst the visitors issued injunctions of their 
 own. 7 
 
 The king's injunctions included many of the late king's; 
 they were addressed to all the king's subjects, with the 
 advice of his council and by virtue of "his supreme authority." 
 They directed that, 
 
 " From henceforth no torches nor candles, tapers, or images of 
 wax be set before any image or picture, but only two lights upon the 
 high altar before the sacrament, 8 which, for the signification that 
 
 4 Burnet, II. p. 20, and App. p. 81, No. 7, for king's letter to the Archbishop 
 of York. Wilk. iv. pp. 8, 10, 14, 17; Coll. Eccl. Hist. v. p. 187; IX. p. 231, 
 for forms of inhibition, &c. The visitation appears, however, to have begun in 
 September. 
 
 8 Card. Synod. I. p. 15, art. 34; id. p. 70; Atterbury, Rights, p. 195; 
 Joyce, Eng. Syn. p. 457 ; Coll. v. p. 181 ; Burnet, n. p. 21. 
 
 6 Card. D. A. I. p. 5 ; Wilk. Cone. IV. 3 ; the king also set forth Articles of 
 Enquiry. Strype, Ann. II. p. 48. 
 
 7 Card. D. A. I. pp. 23, 55 ; Wilk. Cone. IV. pp. 9, 29. For list of visitors, 
 see Strype, Cran. p. 146. 
 
 8 Both the high altar and the reserved sacrament were taken away, and the 
 lights therefore went with them, as the light upon the rood beam disappeared with 
 it. The destruction, disappearance, or illegality of the principal involves that of 
 the incident or accessory. 
 
 The "exposed sacrament" is one of the host of the medieval corruptions of
 
 THE REIGN OF EDWARD VI. 77 
 
 Christ is the very true light of the world, they shall suffer to remain 
 still." That one book of the whole Bible in English was to be 
 provided within three months next after the visitation, and every 
 person to be exhorted and encouraged to read the same. The cost 
 to be borne by the parson or appropriator, and the parish, jointly. 
 
 That the parish should provide a register and chest. 
 
 That all shrines, covering of shrines, tables, candlesticks, trindles, 
 or rolls of wax, pictures, paintings, and all other monuments of 
 feigned miracles, pilgrimages, idolatry, and superstition, should be 
 destroyed on walls and in windows both of churches and houses. 
 
 They forbad pilgrimages, beads, holy bells, holy candles, images, 
 
 Rome, which nowadays are mistaken for and palmed off as ancient and Catholic 
 usages. There was no exposition, as Muratori says, till the thirteenth century. He 
 wrote, "certum tamen est, non ante saeculum decimum tertium, invectum fuisse 
 morem exponendi corpus Domini in altari, atque in ostensorio supra eminentem 
 thronum, neque circumferendi extra sacras aedes ingenti cum pompa et sub umbello, 
 ut nunc fieri cernimus. " Lit. Rom. Vet. I. p. 286. The monstrance is hence one of the 
 most recent of church ornaments. Lubke. Eccl. Art. p. 147. The elevation and 
 worship of the host are an equally modern invention. Georgius says, "Immo, 
 ipsomet Bona observante, nihil de Eucharistiae elevatione post verba consecrationis 
 perhibent sacramentarium Gregorianum, Alcuinus, Amalarius, Floras, ceterique 
 vetustiores . . . Mabillonii autem mens est, ut apud Gallos elevatio post consecra- 
 tionem fieri coeperit post medium saeculum XL In Ecclesia vero Romana haud 
 scire se fatetur, an paullo serius." It was then only taken as " significans, hunc 
 cibum et hunc potum excellentiorem caeteris. " The Cistercians began the practice 
 after or about A.D. 1215. See Georgius, De Lit. Rom. III. pp, 71, 73, 74, 77; 
 Mabillon, Mus. Ital. II. p. xlix. ; Martene, De Ant. Mon. Rit. Lib. II. c. iv. 3, 
 ss. 3, iv. p. 6 1 ; Bona. Rer. Lit. Lib. II. c. xii. 2, pp. 775 9; Thiers, De 
 1'exposition, Lib. I. ch. vi. vol. I. pp. 46 60. The reserved Eucharist was, 
 Mabillon tells us, kept anciently in the vestry, "antiquior modus is esse videtur, 
 ut in secretario seu sacristia servaretur. " Mus. Ital. II. p. cxxxix. 
 
 The invention of the sacrying bell followed that of the elevation, Rocca 
 says, inA.D. 1238, though Georgius has it that Guido, a Cistercian abbot and 
 cardinal, introduced it about A.D. 1203. Casalius wrote, "Primumin elevatione 
 sacrificii Missae, ex instituto Greg. IX., ut populus ad tantum mysterium 
 excitetur." Rocca, De Campanis, c. XVI. op. I. p. 177; Georgius, in. p. 74; 
 Casalius, De Vet. Sacr. Rit. II. p. 242 ; Dec. Greg. Lib. III. Tit. xli. c. 10 ; 
 Lab. & Coss. xi. col. 1803, 8 ; Tit. v. Can. 6 ; Tit. vni. 28. 
 
 The Constitutions of Cantilupe and Peckham direct it to be rung or tolled 
 at elevation. Wilk. Cone. I. 667; II. 52; Johns. Coll. 1281, I ; Lyndw. Const. 
 Prov. p. 26 ; and see Macro, s. v. Campana ; Benedict xiv. De Sac. Sanct. 
 Missae Sac. II. XV. 26, 27, vol. viii. p. 96. He says the rite of elevation was 
 introduced "ut signum Catholicae fidei ad versus Berengarium" ; and so Le Brun. 
 Expl. Missae. Pars. IV. art. 8, vol. I. p. 406 ; Merati, IV. viii. 22. 

 
 ?8 ANGLICAN RITUAL. 
 
 and pictures to which pilgrimages or offerings were made, all ringing 
 of bells, except the one before sermon, and all processions in or 
 about the church or churchyard at any time. 
 
 A form of bidding prayers was prescribed, containing a 
 
 prayer for the dead, and King Henry's primer was to be used. 
 
 5. These injunctions suffered " only two lights to remain 9 
 
 9 The two lights, whether lamps or candles are meant, and both were lawful, 
 present some difficulties. King Edgar's canons direct that "there be always burning 
 lights in the Church when mass is singing." Those of ./Elfric say the acolyte bears 
 the candle or taper when the gospel is read or the housel hallowed at the altar, not 
 to dispel the darkness but in honour of Christ who is our light. Thorpe, A. S. 
 Laws, pp. 253, 349. De Burgo says it is not lawful to celebrate without fire or 
 light (sine igne vel sine lumine), because " ignis etiam significat dilectionis 
 fervorem" ; and Levit vi. prescribed that "ignis in altari semper ardebit." Pup. 
 Oculi. fo. 24 b. Biel is to the same effect, but says it also represents the faith of 
 the people in Christ, the light of the world. Exp. Missae. Lect. 13, p. 74- 
 Innocent III. says, In cornibus altaris duo sunt constituta candelabra, quae 
 mediante cruce, faculas ferunt accensas, and that these represent the Jews and the 
 Christians. Lib. n. c. 21 ; and see Ben. xiv. De Sac. Sanct. Missae. Sac. I. 
 c. 4, vol. viii. p. II. These directions, however, refer only to celebration, and 
 not to reservation. 
 
 Now the custom in England was to hang the reserved wafer up in a 
 pyx over the altar, but this appears to have been laid aside in 1555 for the sake of 
 safety, if Pole's direction to keep it in a tabernacle, which, "in altum elevatum 
 in medio summi altaris affigatur," is to be so interpreted. He also directs "ut 
 perpetuo lampas vel cereus coram sanctissimo hoc Sacramento ardeat," but only 
 where it can be afforded. Wilk. Cone. IV. 121, 2, 157; Cardw. D.A. I. p. 146; 
 Synod, p. 454. See Le Brun. Diss. iv. art. 4, vol. n, p. 233, 371. The word 
 in the Edwardian injunction is "lights," not candles, but whether lamps .or 
 candles, they would certainly not be placed on the mensa altaris, but, if candles, 
 most probably upon, as was usual, the step, and at the corners of the altar. 
 Permission to remain is not an order to set up other lights not specified. 
 These two only were to be retained and used, and lights before the host are not 
 lights at celebration. The use of the one cannot authorise that of the other. 
 
 Walter's canons in 1200 direct a decent pyx. Archbishop Gray in 1250 orders 
 a pyx, a candlestick for the paschal taper, two candlesticks for the acolytes, and the 
 beam light. Peckham in 1279 directs a tabernacle, "cum clausura," for the pyx, 
 meaning probably the tabernacle to be hung under a ciborium or canopy. The 
 synod at Exeter, in 1287, directed two lights at least at celebration, both for reve- 
 rence and in case one should go out, on which account one was always to be of wax. 
 Winchelsea in 1305 speaks only of the pyx and a paschal candlestick. Rey- 
 nolds in 1322 mentions a silver or ivory pyx, and directs two candles, or at least 
 one, to be lighted at mass, but as there is nothing said of their being placed 
 upon the altar, it would be the ones held by the acolytes, or the candelabra on 
 the step at the comers. Wilk. Cone. I. 696; n. 52, 132, 280, 513; Lyndw.
 
 THE REIGN OF EDWARD VI. 79 
 
 upon the high altar before the sacrament," and did not direct 
 or render lawful two lights upon the table at communion, 
 a wholly distinct ceremony and matter, and in no way 
 identical with, or possibly to be substituted for, the lights 
 before the reserved host. The exception made in favour 
 of, and the express sanction given to, these, excluded all 
 others. 
 
 Moreover, the 31 Hen. VIII. c. 8, which gave to the king's 
 proclamations the force of a statute, reciting that the king, by 
 the advice of his council, had 
 
 heretofore set forth divers and sundry his grace's proclamations, as 
 well for and concerning divers and sundry articles of Christ's religion, 
 as for an unity and concord to be had amongst the loving and 
 obedient subjects of this his realm, and other his dominions, and also 
 concerning the advancement of his commonwealth and good quiet of 
 his people, 
 
 provided that proclamations made during the minority of the 
 king should import or bear underwritten the full names of 
 such of the king's honourable council then being, as should be 
 the devisers or setters forth of the same, and to be the more 
 part of them or else the proclamation to be void and of none 
 effect. 
 
 But the names of the majority of the council were not 
 imported or subscribed as required. Nor is it clear that a 
 "proclamation" is identical with, or includes, an "injunc- 
 tion " ; and obedience to the injunctions was required by 
 the king's " supreme authority," and not by virtue of any 
 statutory power. 
 
 The 31 Hen. VIII. c. 8 was, however, repealed by 
 i Edw. VI. c. 12 5 ; 10 and as acts of parliament then 
 related to the first day of the session, and that began on 
 November 4th, and no reservation was made in the act, 
 
 p. 236, note n. p. 248; Johnson's Canons, s. n. ; Strype, Eccl. Mem. II. 73, 116, 
 where the pyx clearly hung over the altar. Robertson, pp. 78 86 ; Social Hist, 
 p. 221 ; Strype, Cran. p. 163. 
 
 10 The repeal was effected by 5, and not by 2. See Martin v. Mackono- 
 chie, L. R. 2 Ad. & Eccl. 22532.
 
 80 ANGLICAN RITUAL. 
 
 the injunctions would, on any supposition, cease to have 
 statutory force from that date. 11 
 
 6. Parliament met on November 4th, and the two convo- 
 cations on the following day. 
 
 On November 22nd, a petition for the examination of the 
 ecclesiastical laws, for the junction of the lower house of 
 convocation with the lower house of parliament 12 (or else that 
 all statutes concerning matters of religion and causes ecclesi- 
 astical should not pass without the assent of the clergy), for the 
 perusal of the new service books, and other matters, was 
 presented by the lower to the upper house. 
 
 In the fifth and sixth sessions, nemine reclamante, the cup 
 was restored to the laity, and in the seventh, on Decem- 
 ber Qth, the prolocutor was associated with the primate to 
 know what indemnity and immunity convocation would have 
 to treat of matters forbidden by statute. In the eighth 
 
 11 4 Inst. 25, 7; Hob. p. III. 
 
 12 This refers to the king's writ in 1294 to the dean and chapter of Canterbury, 
 sede vacante, requiring the presence of the prelates and clergy at a parliament at 
 Westminster, the clergy to appear by their proxies or proctors (Wilk. Cone. ir. 
 p. 201), and hence to a supposed right of the clergy to attend under the "praemu- 
 nientes " clause. The claim was again made in the reigns of Elizabeth and James, 
 but nothing was then or ever afterwards conceded, on these points, by the state. 
 The lords spiritual had proctors in the House of Commons in 1387, as is plain by 
 the XI. Ric. II. c. I. In cases of treason or blood, the proctors and spiritual peers 
 absented themselves, on the ground that the canon law forbad them to be present 
 when life was in question. In 1397, the commons complained that many judg- 
 ments and ordinances were repealed and disannulled because the estate of the clergy 
 was not present in parliament, and they prayed the king that the prelates and 
 clergy should choose a proctor, having power to consent in their names to all things 
 and ordinances justified in that parliament. Whereupon the spiritual lords, having 
 examined the matter, committed their whole power to a layman, Sir Thomas 
 Percy, appointing him proctor in the parliament for the clergy. See Burnet, Hist, 
 of Ref. II. pp. 368 ; Records, No. 16 18, pp. 92, 3 ; Parl. Rolls, I. p. 348, 
 and for the protestation of the bishops, pp. 236, 223 ; Gibson, Cod. pp. 143 47, 
 Tit. V. c. vi. ; Steph. Eccl. Stat. pp. 81, 2; Joyce, Synods, pp. 27376, 459; Lath- 
 bury, Hist. Conv. pp. 77, 854 Inst. p. 4 ; Attenbury, Rights, p. 65 ; Cotton. 
 Abridg. pp. 368, 371 ; Wilk. III. 195, 203; Johnson, Vade Mecum. I. pp. 150 
 163. Soon after, the king, with the lords temporal and. Sir Thomas Percy, 
 adjudged the Archbishop of Canterbury a traitor, and the "commission and 
 statute pursuant to it made in the eleventh year of the reign of this king, was 
 wholly repealed and made void." Parl. Hist. I. p. 224; Parl. Rolls, I. pp. 351.
 
 THE REIGN OF EDWARD VI. 8 1 
 
 session, held on December i/th, the compulsory celibacy 
 of the clergy was done away with by fifty-three votes to 
 twenty-two. 13 
 
 7. In parliament, a bill " for the sacrament of the altar " 
 was brought into the Lords and read a first time on Novem- 
 ber 1 2th, and a fourth time on December the loth; on the 
 2Oth it was brought up from the Commons. The bill for 
 receiving in both kinds was read a first time in the Lords on 
 November 26th, and on the same day another bill, " for the 
 erection of a new court, commonly to be called the Court of 
 Chancery of ecclesiastical and civil causes," was also brought 
 in and read. On December 24th parliament was prorogued, 
 the bills " for the sacrament of the altar " and " the receiving 
 in both kinds" being consolidated in I Edw. VI. c. I. 
 
 It will be seen from this that the decree of convocation 
 preceded the Act legalising the receiving in both kinds. 
 
 The reason given in the act for the restoration of the cup 
 is notable as embodying the leading principles of the Refor- 
 mation. It says, 14 
 
 13 Wilk. Cone. IV. 15, 16; Strype, Cran. pp. 15558. 
 
 11 The denial of the cup is but one of the many instances in which Rome has 
 departed from primitive and catholic use. For it is certain, says Bona, that 
 "all, everywhere, both clergy and laity, men and women, anciently re- 
 ceived under both kinds;" and he adds, "Semper enim et ubique ab 
 Ecclesiae primordiis usque ad saeculum xn., sub specie panis et vini com- 
 municarunt fideles, coepitque paulatim ejus saeculi initio usus calicis obso- 
 lescere, plerisque Episcopis eum populo interdicentibus ab periculum irreve- 
 rentiae et effusionis." Rer. Lit. lib. n. c. xviii. I. Georgius, however, 
 says, "Ecclesia Romana communionem sub utraque specie etiam laicis in 
 missa solemni Romani pontificis saeculi xiv. et xv. praebuit, ut paullo ante 
 ostendimus, quod deinceps intermisit propter haeresim Bohemorum ut supra ex 
 Nicholao Cardinali de Cusa audivimus ;" in. pp. 192, 187. The custom does not 
 appear to have prevailed in England till the fourteenth century, as a decree of the 
 Synod of Exeter in 1287 directs the priests to teach the laity "that under the 
 species of bread they receive that which hung for their salvation on the cross, and 
 what they partake of in the chalice is what was poured forth from the body of 
 Christ," Peckham's Const, of 1281 to the contrary notwithstanding. Wilk. 
 Cone. II. pp. 133, 52 ; Lyndw. Lib. I. Tit. i. p. 9. 
 
 The Council of Constance in 1415 first formally abolished the ancient and 
 lawful use. Labbe & Coss. xii. col. 100; Cone. Const. Von der Hardt. iv. 
 P- 333 J tne examination of Huss is given at pp. 308 314 ; the deliberations were 
 
 6
 
 82 ANGLICAN RITUAL. 
 
 Forasmuch as it is more agreeable, both to the institution of the 
 said sacrament of the most precious body and blood of our Saviour 
 Jesus Christ, and also more conformable to the common use and 
 practice both of the apostles and of the primitive church, by the space 
 of 500 years and more after Christ's ascension, that the said blessed 
 sacrament should be administered to all Christian people under both 
 the kinds of bread and wine, than under the form of bread only; 
 and also it is more agreeable to the first institution of Christ, and to 
 the usage of the apostles and the primitive Church, that the people 
 being present should receive the same with the priest, than that 
 the priest should receive it alone, 
 
 provision is made for the ministration under both kinds, 
 unless " necessity otherwise require." 
 
 On December 24th, a Royal proclamation 15 notified the 
 fact of the passing of the act, and forbad all disputings of 
 reasonings on the subject, and all irreverent and curious 
 questions as to the presence of Christ, and directed all justices 
 of the peace to apprehend and disperse all assemblies for 
 disputation. 
 
 The i Edw. VI. c. 14 suppressed what was left of the 
 "colleges, free chapels and chantries/' and all guilds, brother- 
 hoods, and fraternities, and gave their property to the king, 
 and all the lands and hereditaments left or given for the finding 
 of chantry priests, the maintaining anniversaries, obits or 
 lights. 
 
 aided by the presence of "mulieres communes, quas reperi in domibus et ultra et 
 non minus, exceptis aliis DCC," who seem, according to D'Achery, to have belonged 
 to the lay-folk in attendance, but "curtisani, quos reperi in domibus, MD," are entered 
 in the census after the papal secretaries. Id. V. pars. vn. pp. 49, 22. Three 
 English bishops attended. Id. p. 14. " Sanctissimus in Christo Dominus et Pater 
 Johannes xxiu," was deposed by the Council. The suspension, indictment, and 
 deposition, are given in Labbe & Coss. xn. col. 64 67, 69 87, 95, 6. Heresy, 
 simony, and all manner of crimes were laid to his charge. He is, nevertheless, 
 found in the list of popes sanctioned by Dr. Manning, where he is said to have 
 " resigned in 1415." Catholic Belief, p. 171, 2nd edn. The list is very inaccu- 
 rate. There was no Marcellus I. for instance. Natali. Enchirid, p. 4. 
 
 15 This proclamation is a significant fact. The dogma of transubstantiation, 
 when promulgated, appears to have puzzled the acutest minds of the time. Both 
 Bellarmine and Cajetan admit that it cannot fairly be proved from Scripture. De 
 Sac. Euch. lib. in. c. 23, in. p. 573 ; Cajetan, Com. on Aquinas, Pt. m. LXXV. 
 art. i, n. ; Vol. in. p. 347, n.
 
 THE REIGN OF EDWARD VI. 83 
 
 By this act all free chapels and chantries were dissolved. 
 Dodd says there were " 2374, all endowed with lands, pensions, 
 and moveable goods to an immense value." 16 
 
 On October i/th an order of council forbad the unauthor- 
 ised sale of Church plate and ornaments ; 17 and on November 
 1 2th a proclamation sought to prevent the attacks commonly 
 made in London upon persons who wore the priest's garb. 18 
 
 8. The latter end of the year, a committee of divines was 
 appointed and commanded by the king to draw up an order 
 for the communion. They met at Windsor. 19 This step 
 was rendered needful by the act directing the communion to 
 be received in both kinds. Before settling the new form the 
 whole question of the Eucharist was carefully examined. 
 The points discussed, with the replies given, are to be found in 
 Burnet and Collier. 20 
 
 9. A.D. 1548. A royal proclamation, dated January i6th, 
 and set forth by virtue of the supremacy and with the advice 
 of the protector and some of the council, enjoined fasting in 
 Lent. 21 And on January 2/th the primate informed the 
 
 16 Ch. Hist. I. p. 348 ; Collier, v. p. 226 ; Strype, E. M. II. p. 63 ; Burnet, 
 
 " P- 35- 
 
 17 Collier, v. p. 230. 
 
 18 Wilk. Cone. iv. p. 17; Collier, V. p. 231. 
 
 19 Heylyn gives a conjectural list of the Committee. In the more correct list 
 of Bishop Burnet, the two Bishops of Ely and Sarum, who, on Feb. 21, 1543, 
 were appointed by convocation to revise the service books, are included. On 
 November 22nd, 1547, a petition of the lower house was presented "ut opera epis- 
 coporum et aliorum, qui alias, ex mandato convocationis, servitio divino exami- 
 nando, reformando et edendo, invigilarunt, proferantur, et hujus domus examina- 
 tionem subeant." As they were both on the Committee for framing the new order 
 for the Communion, and one f the two was appointed on the Prayer Book Com- 
 mittee, the results of their labours would doubtless be produced and made use of, 
 and there would be no need to again consult convocation on the matter ; for neither 
 the new order of the Communion nor the first Prayer Book of Edward VI. were 
 drawn up or set forth by the direct and formal authority of convocation. Heylyn, 
 Hist. Ref. p. 57; Wilk. Cone. iv. 15; Burnet, n. p. 47 ; C~ollier, v. p. 239; 
 Joyce, Synods, p. 466; Lathbury, Hist. Conv. p. 157; Strype, E. M. IT. 
 p. 6 1, 88; Fuller, Ch. Hist. p. 386. 
 
 20 Hist. Ref. II. p. 47 ; Collier, v. pp. 239248. 
 
 21 Wilk. Cone. iv. 20; Card. D. A. I. 30; Strype, E. M. n. p. 81. It was 
 afterwards embodied in the 2 & 3 Edw. VI. c. 19, giving power to ordinaries to 
 
 62
 
 84 ANGLICAN RITUAL. 
 
 bishop of London that the privy council had resolved that 
 the bearing of candles on Candlemas Day, and the use of 
 ashes and palms should be discontinued. 22 
 
 On February 6th a proclamation silenced all preachers, 
 save those licensed by the king, his visitors, or the diocesan. 
 No rite or ceremony was to be omitted, innovated, or changed 
 by private authority. 23 An order of the privy council followed 
 on February 2ist, directing the immediate removal of "all 
 images remaining in any church or chapel," whether abused 
 or not. This was done to put an end to strife and con- 
 tention, and because there was no peace 24 
 
 but where all images were wholly taken away and pulled down 
 already, to the intent that all contention in every part of this realm 
 for this matter may be clearly taken away, and that the lively images 
 of Christ should not contend for dead images, which be things not 
 necessary, and without which the churches of God continued most 
 godly many years. 
 
 The primate's injunctions were to the same effect. 25 
 10. On March 8th the "Communion Book," or "The 
 order of the Communion " was published, with a royal procla- 
 mation enjoining conformity to it. 
 
 It sets forth the supremacy, the act for receiving in both 
 kinds, and directs the ministration of the Sacrament, only after 
 such form and manner as thereafter by the king's authority, 
 with the advice of the protector and privy council, is set forth 
 and declared. The resolution of convocation is not even 
 hinted at, nor is its consent taken to be needful. It "left the 
 office of the mass where it was, only adding to it that which 
 made it a communion." The principal changes made, were 
 the use of the vulgar tongue, the restoration of the cup, and 
 
 enquire for and present offenders. Gibson, Cod. I. p. 289. The 19 & 20 Viet. 
 c. 64, repealed it. 
 
 23 Wilk. Cone. IV. p. 22 ; Card. D. A. I. p. 37 ; Heylyn, Ref. p. 55. 
 
 23 Wilk. Cone. IV. p. 21 ; Card. D. A. I. p. 34; Strype, E. M. II. p. 83 ; 
 Collier, V. p. 235. 
 
 24 Wilk. Cone. IV. 22 ; Heylyn, Ref. p. 55 ; Strype, E. M. n. p. 79 ; Burnet, 
 II. p. 46 ; Card. D.A. I. p. 38 ; Collier, V. p. 235 ; and see 3 & 4 Edw. VI. c. IO. 
 
 25 Card. D. A. I. pp. 42, 51 ; Wilk. Cone. IV. p. 23.
 
 THE REIGN OF EDWARD VI. 85 
 
 the forbidding of elevation. 26 "The mass," subject to any 
 other alterations made by the various articles and injunctions, 
 remaining, as to its ceremonial, the same ; confession was 
 however left voluntary and indifferent. 
 
 On March I3th the book was sent round to the bishops 
 for distribution to their clergy, so as to be in use by the 
 following Easter. A letter from the privy council both ex- 
 plained its authority and enjoined its use. The act of parlia- 
 ment is recited, and the action taken thereon is said to be by 
 the king and council, who called together sundry "prelates 
 and other learned men in the scripture," who " formally agreed 
 upon such an order," which they are required to set forth, 
 "as commanded to be used by the authority of the king's 
 majesty," so as to secure uniformity throughout the realm. 27 
 
 ii. On April 24th a proclamation inhibited all preachers, 
 save those licensed by the king, the lord protector, or the 
 primate under their seals. The bishops themselves had thus 
 to take out licenses to preach, as well as to eat flesh in Lent. 28 
 
 In this month a commission sat, on April 27th, to try one 
 John Champneys, convented for heresy. The delegates 
 were the Primate, Cox -and Latimer, doctors of divinity, 
 May, the dean of St. Paul's, Cook, dean' of the Arches, Dr. 
 Lyell, Sir Thomas Smith, and others. On abjuration, he was 
 sentenced to bear a faggot at St. Paul's Cross during sermon 
 time and find sureties. 29 
 
 On April 3Oth a letter of the council to the primate again 
 forbad the unauthorised alienation of Church ornaments, 39 
 whilst on May 6th the privy council sent to the primate a form 
 of prayer, for victory and peace, to be used every Sunday and 
 holy day in the common prayer. 31 
 
 26 Wilk. Cone. iv. pp. n 14; Burnet, n. pp. 49, 50; Collier, v. pp. 247 
 49; Parker's Introduction, pp. xvn. xxi. 
 
 27 Wilk. Cone. iv. 31 ; Burnet, H. Ref. II. p. 50; Collier,' V. p. 249. 
 
 28 Strype, E. M. n. pp. 90, 168, 527, 530; Fuller, Ch. Hist. p. 388; Coll. 
 v. p. 256. 
 
 29 Wilk. Cone. IV. 39; Strype, Cran. pp. 178, 9; Collier, v. p. 304. 
 
 30 Strype, Cran. p. 177. 
 
 31 Id. p. 178; Wilk. Cone. iv. 27.
 
 86 ANGLICAN RITUAL. 
 
 12. At this time too, with a view of quieting all the 
 differences and diversities of public worship, a committee 
 of bishops and divines was selected by the king, and directed 
 to frame and settle a form of common prayer in English. 
 It was composed of the primate, the bishops of Chichester, 
 Ely, Hereford, Lincoln, Rochester, and Westminster, with 
 the deans of Durham, Exeter, Lincoln, and St. Paul's, the 
 Master of Trinity, Cambridge, and Cox, the king's almoner, 
 then dean of Westminster. 32 
 
 On May I3th 'a king's letter set forth by the advice of the 
 council, 33 directed all licensed preachers to " preach truly and 
 sincerely the word of God," and not to stir up or 
 
 provoke the people to any alteration or innovation, other than is 
 already set forth by the king's majesty's injunctions, homilies, and 
 proclamations. 
 
 On June 24th the council required Bonner to cease saying 
 " the apostles' mass and our lady's mass and other masses of 
 such peculiar names " in private chapels or elsewhere, 34 but 
 ordered 
 
 that the holy blessed communion, according to the act of parliament, 
 be ministered at the high altar of the church, and in no other places 
 of the same, and only at such time as your high masses were wont to 
 be said ; except some number of people desire (for their necessary 
 business) to have a communion in the morning. 
 
 13. On September 1st the prayer book committee attended 
 his majesty's pleasure, 35 as appointed, at Windsor, and on 
 September 23rd a proclamation reciting that the king 
 
 minding to see very shortly one uniform order throughout this his 
 realm, and to put an end to all controversies in religion, so far as 
 God should give grace (for which cause at this time certain bishops 
 and notable learned men, by his highness' commandment, are con- 
 
 32 Heylyn, Ref. p. 15 ; Hist. Edw. VI. p. 64 ; Collier, V. p. 264 ; Fuller, 
 Ch. Hist. p. 386 ; Strype, E. M. n. 84, 5. 
 
 33 Card. D. A. i. p. 53 ; Wilk. Cone. iv. p. 27. 
 
 34 Card. D. A. I. p. 65 ; Wilk. Cone. iv. p. 34. 
 
 35 Heylyn, Hist. Edw. VI. p. 64 ; Joyce, Synods, p. 468.
 
 THE REIGN OF EDWARD VI. 8/ 
 
 gregate), hath thought good . . . until such time as the said order 
 shall be set forth generally, throughout his majesty's realm 
 
 to inhibit all preachers whatsoever. 36 
 
 All the many and various uses " were now to be laid aside, 
 and an uniform office provided for the whole kingdom ; " for 
 
 to leave all to the liberty of the priest would have been not only a 
 singular but a dangerous expedient . . . what uniformity can there be 
 in the Church upon this liberty? what security is there against 
 irreverence and indiscretion ? against failing in orthodoxy or sense ? 37 
 
 The rule laid down was, 38 
 
 not to change anything for the sake of novelty. In this performance 
 they resolved to govern themselves by the word of God and the 
 precedent of the primitive Church . . . their business was only to 
 brighten what had been rusted by time, to discharge the innovations 
 of later ages, and bring things up to the primitive standard, 
 
 and it was resolved, in accordance with ancient and catholic 
 use, that the " offices should be drawn up in English." 39 
 
 36 Card. D. A. I. p. 59 ; Wilk. Cone. IV, p. 30. 
 
 37 Collier, V. pp. 265, 9. 
 
 38 Id. p. 269 ; Strype, E. M. n. 86 ; Burnet, Hist. Ref. II. p. 56. 
 
 9 The publishing the Common Prayer in English, was a return to primitive 
 and catholic use. Quamvis hodiernus (says Martene) ecclesiasticae disciplinae usus 
 obtineat, ut missa non nisi tribus linguis, hebraica, graeca et latina cantari prae- 
 cipiatur, . . . lohge tamen alia fuit ipsius primaeva institutio. De antiq. Eccl. 
 Rit. Lib. I. c. iii. 2. The earliest language of the Church was Greek. Paul, 
 though a Roman citizen, wrote in Greek to the Christians at Rome ; James " to the 
 twelve tribes," and Mark to the Romans, used Greek. The apostolic fathers, the 
 apologists, the historians of the early Church, and her earliest theologians wrote 
 and spoke Greek. The most ancient chronicles, the pontifical letters, even to the 
 bishops of Gaul, the decrees of the first seven councils, and the official epitaphs in 
 the papal vault are in Greek. Nor was its use soon laid aside in the western 
 liturgies, for even in the seventh century Roman sacramentaries are to be found, 
 in which the responses are first made in Greek, and to this day the use of the 
 Greek language has left its mark on our ecclesiastical terms : hymn, psalm, liturgy, 
 church, homily, parish, diocese, eucharist, catechism, deacon, ^and the like. See 
 Northcote and Brownlow, Rom. Sott. I. p. 354. The gift of tongues had its aim 
 and design. Acts II. II. Asserendum (Bona remarks), itaque videtur apostolos 
 eorumque successores eo idiomate in singulis regionibus usos, quod tune illis com- 
 mune et vernaculum erat ; et ita Hierosolymis, Chaldaice ; Antiochae vero, 
 Alexandriae et in aliis Graecorum civitatibus Graece ; Romae autem et in toto
 
 88 ANGLICAN RITUAL. 
 
 14. Owing to the plague, both convocation and parliament 
 were this year prorogued ; the Canterbury synod to April 
 2 1st, and again sine die, and, by a king's writ, dated March 
 1 5th, it was further prorogued to November 4th, and then by 
 successive prorogations and other writs to February 3rd, and 
 April 22, 1550, and so to October nth, January 2ist, March 
 3rd, October I4th, and from October I4th to November 5th, 
 1551, and thence to January 24th, 1552, when it met for 
 business as usual. 40 
 
 On November 24th parliament met, and on December 
 2Oth the bill for uniformity of service was committed to 
 Serjeant Hales, both houses adjourning on the morrow to 
 January 22nd. 
 
 15. A.D. 1549. On January /th the act for uniformity of 
 service was read a first time in the Lords, and a third time on 
 January i^th, the bishops of London, Durham, Norwich, 
 Carlisle, Hereford, Worcester, Westminster, and Chichester, 
 out of the twenty-seven who had seats, being non-contents. 41 
 On January 22nd it was sent up by the Commons. 
 
 Occidente latine celebrasse. Rer. Liturg. Lib. I. c. V. 4. But the Council of 
 Trent decreed, Si quis dixerit lingua tantum vulgar! missam celebrari debere, ana- 
 thema sit. The Apostolic rule, as set out in I Cor. xiv., appears to have been 
 different. And Origen wrote that in his time, Singuli item nativa et vernacula 
 lingua deum precantur .... enim vero qui est linguarum omnium dominus audit 
 quemdam quavis lingua orantes . . . non enim praesidens universae machinae deus, 
 veluti unus aliquis fuerit, qui barbaram scit linguam vel graecam fortiter et ita ut 
 caeteras nesciat, vel ut nihil caeteros curat, qui alio quodam dicendi genere utcun- 
 que loquentur. Cont. Cels. Viil. c. 37, torn. I. fo. 103 a, col. I. The testimony 
 of Dionysius Alexandrinus, Basil, Ambrose, Chrysostom, Jerome, Austin, Isidore 
 of Seville, the ancient offices, the well known decree of Justinian, the decrees 
 of John VIII. and of the Lateran in 1215, are conclusive as to the ancient usage 
 and as to the novelty of service in a tongue not understood by the people. See 
 Corp. Jur. Civ. Coll. IX. Tit. xx. Novel, cxxxvn. 6, Tom. n. pp. 196, 7 ; 
 Labbe & Coss. IX. col. 177 ; XI. col. 161, Can. ix. ; Gueranger, Inst. Litur. in. 
 p. 52, and the learned Bishop Jewel's reply to Harding's answer. Park. Soc. 
 Ed. pp. 263337. 
 
 40 A quo die, usque ad dissolutionem ejus, quae anno sequent! obtinuit, 
 synodus convenit pro more solito. See Wilk. Cone. iv. pp. 68, 60, 32, 26. 
 
 41 House of Lords' Journals, p. 331. Heylynsays, that all the members of the 
 Committee who compiled the Book subscribed their names to it before presenta- 
 tion to the king. Hist. Edw. VI. p. 65.
 
 THE REIGN OF EDWARD VI. 89 
 
 Up to this time there were some five different stan- 
 dard uses : Sarum, York, Hereford, Bangor, and Lincoln* 
 to say nothing of " the divers and sundry forms and fashions 
 used in the' cathedrals and parish churches of England and 
 Wales." Now these were all set aside, and all were tied 
 down strictly to 
 
 say and use the matins, evensong, celebration of the Lord's Supper, 
 and administration of the sacraments and all their common and open 
 prayer in such order and form as is mentioned in the said book, and 
 none other or otherwise, 
 
 under the penalties set out in the act. 42 
 
 And " this boke and the Bible " were to be the only ones 
 used. 43 
 
 1 6. The act recited the fact that the king had 
 
 appointed the Archbishop of Canterbury and certain of the most 
 learned and discreet bishops and other learned men of this realm, to 
 consider and ponder the premises, and thereupon, having as well eye 
 and respect to the most sincere and pure Christian religion taught 
 by the scripture, as to the usages in the primitive Church, 
 
 to " draw and make one convenient order, rite, and fashion of 
 common and open prayer and administration of the sacra- 
 ments." 
 
 Provision was, however, made for the use of 
 
 any psalms or prayer taken out of a bible, at any due time, not 
 letting or omitting thereby the service or any part thereof mentioned 
 in the said book. 
 
 The liturgy was to be got by the following Whitsunday, 
 and to be used within three weeks afterwards. 
 
 17. There is no direct evidence that the new service book 
 ever received the formal sanction of convocation. Heylyn 
 mentions that it was at the time objected, 44 that 
 
 neither the undertaking was advised, nor the book itself approved, in 
 a synodical way by the bishops and clergy} but that it was the act of 
 
 42 2 & 3 Edw. VI. c. i. 
 
 43 Ante, p. 2. 
 
 44 Hist. Edw. VI. p. 67.
 
 90 ANGLICAN RITUAL. 
 
 only some few of the prelates, employed therein by the king or the 
 lord protector. 
 
 And Strype remarks, that the old Papalins were strongly 
 opposed to it, " and very angry to see their old superstitious 
 ceremonies thus laid aside," and they called it a "parliamentary 
 religion," ad the reformed Church, "a parliament Church." 
 Yet he adds that what the revision committee " had concluded 
 upon was offered the convocation, and after all this parliament 
 approved it ; " and Dr. Abbot is quoted to the same effect. 45 
 But Heylyn says plainly, that neither the first book of Ed- 
 ward VI., nor that of Queen Elizabeth was issued by the 
 authority of convocation (for neither could trust their clergy), 
 " but acted sovereignly therein of their own authority, not ven- 
 turing either of the said books to their convocations," and he 
 sustains and explains the action of the crown in the matter. 46 
 
 Mr. Joyce urges the king's letter to Bonner, in which he 
 says the uniform order of common prayer, according to the 
 scriptures and use of the primitive Church, was set forth 
 
 not only by the common agreement and full assent of the nobility 
 and commons of the late session of our late parliament, but also 
 by the like assent of the bishops in the said parliament, and of all 
 other the learned men of this our realm in their synods and convoca- 
 tions provincial. 
 
 And other secondary evidence is adduced. 47 The king's 
 letter to Bonner would be conclusive but for the mention and 
 distinction made between the assent of the bishops given in 
 parliament, and that of the learned men " in their synods," as 
 was indeed the actual fact. Had the words " in the said par- 
 liament " been omitted, there could have been no doubt. 
 
 18. Burnet, like Collier and Fuller, is silent on the ques- 
 tion, but considering the nature and extent of the changes 
 
 45 Eccl. Mem. ir. p. 87. What the revision committee, appointed by convo- 
 cation in 1543, had agreed upon, was doubtless presented to the lower house, 
 according to their request, in November, 1547, and so Strype is accurate if he 
 referred to this committee. See note 19, ante. 
 
 46 Cyprianus Ang. p. 307; and see Hist. Ref. pp. 15, 6. 
 
 47 Synods, pp. 470, I ; Wilk. Cone. IV. 35 ; Atterbury, p. 199, 200.
 
 THE REIGN OF EDWARD VI. 91 
 
 made, both in doctrine and in ritual, Heylyn's reason is 
 probably the correct one. Convocation, if formally consulted, 
 would hardly have been unanimous, and as there is no proof 
 that convocation met for business between December 24th, 
 1547, and January 24th, 1552, it is not easy to see how it 
 can be affirmed that the new liturgy had synodical sanction. 
 
 Moreover, as in 1543, the lower house had released its 
 right to the appointment of a revision committee, and as all 
 the members of both the upper houses of convocation had 
 seats in the Lords, and the bishops had always been recog- 
 nised as the body from whom emanated all definitions of 
 doctrine, parliamentary authority did, as a fact, include the 
 proper " Church " authority, namely, that of the bishops, and 
 so of the two upper houses of convocation, for the manner and 
 place of assent being a thing indifferent, the Act of Unifor- 
 mity was thus the "Law of the Church and Realm." 48 
 
 48 In papal times, the definitions had to be approved by Rome. 
 
 Heylyn speaks of "the convocation which began in A. D. 1550, when the first 
 debate amongst the prelates was of such doubts as had arisen about some things 
 contained in the common Prayer Book, . . . which, being signified unto the pro- 
 locutor and the rest of the clergy, who had received somewhat in charge about it the 
 day before, answer was made that they had not sufficiently considered of the points 
 proposed, but they would give their lordships some account thereof in the following 
 session. But what account was given appears not in the acts of that convocation ; 
 of which there is nothing left upon record but this very passage. " Hist. Edw. VI. 
 p. 107 ; and see Joyce, Synods, p. 477. Wilkins, however, quoting from Cran- 
 mer's register, has it that in 1548, convocation "ad xxi. diem mensis Aprilis proro- 
 gata, ab eo sine die prorogabatur ; tandem XV. mensis Martii per aliud breve ad 
 quartum diem mensis Novembris continuabatur (Cone. IV. 26) ; and then, synodus 
 ad diem quartum mensis Novembris prorogata ab eo die per breve regium ad 
 tertium Februrarii seq. et abinde ad xxn. diem Aprilis continuabatur (Id. p. 32), 
 et per breve regium ad xxn. diem Aprilis prorogata, per aliud ad xi. Octobris 
 prox. et ab illo die ad xxi. Januarii et abinde per breve regium dat. primo die 
 Januarii, ad tertium Martii prox. et ab eo die ad xiv. Octobris continuata fuit (Id. 
 p. 60), per aliud ad quintum Novembris, et abinde ad xxiv. diem Januarii prox. 
 prorogabatur, a quo die usque ad dissolutionem ejus, . . . synodus convenit more 
 solito." Id. p. 68. It was dissolved April i6th, 1552. Id. p. 73. 
 
 Parliament, with whose meetings those of convocation usually synchronised, 
 met from November 2nd to December 2ist, 1548, from January 2nd to March 
 1 4th, and from November 4th, 1549, to February 1st, 1550. Then again on 
 April 2 1st, but only to be prorogued to October loth, and thence to January 2Oth, 
 and thence to March 2nd, October I3th, and finally to January 23rd, 1552, when
 
 92 ANGLICAN RITUAL. 
 
 For the act establishing the new liturgy was enacted by 
 the king, as head of both church and state, and was assented to 
 by the three estates of the realm. Not that, under the 
 Reformation settlement, this formal approval was needful, for 
 after the submission of the clergy, the crown might, in the 
 opinion of some, have set forth a form of common prayer, by 
 virtue of the supremacy, since 
 
 whatsoever the king, or his successors, did in the Reformation, as it 
 had virtually the power of convocation, so was it as effectual and 
 good in law, as if the clergy in their convocations particularly and in 
 terminis had agreed upon it. 49 
 
 19. In the time of the papal usurpation, the " spiritualty " 50 
 settled and made all canons, decrees, and laws affecting or 
 regulating public worship, and the consent of the crown or 
 of the laity was neither asked nor thought needful, albeit the 
 canon law was binding on all. But upon the sounder and 
 more constitutional definition of " the Church " as including 
 the laity also, 51 it seemed, and seems, reasonable that all 
 should have a voice in matters of common interest, and that 
 the sanction so given should be amply sufficient, for 
 
 since the two houses of parliament, though called by the king's writ 
 
 it assembled for business. See Wake's Stat. pp. 494, 5 ; Parliaments and 
 Councils of England, pp. 207, 8 ; Introd. to Rev. of C. P. p. xxu. by J. H. 
 Parker, who says of the C.P., "of its preparation we know very little." See 
 App. N. 
 
 49 Heylyn, Ref. p. 41. To the question, whether the deprivation of puritan 
 ministers, by the king's commissioners, for refusing to conform themselves to the 
 ceremonies appointed by the canons of 1603, was lawful. It was held by all the 
 judges and the Lord Chancellor, that it was lawful, because the king had the 
 supreme ecclesiastical power, which he had delegated to his commissioners, 
 whereby they had the power of deprivation by the canon law of the realm, and the 
 statute I Eliz. did not confer any new power, but explain and declare the ancient, 
 "That the king, without parliament, might make orders and constitutions for the 
 government of the clergy, and might deprive them if they obeyed not. And the 
 divulging such ordinances by proclamation is a most gracious admonition . . . and 
 forasmuch as they have refused to obey they are lawfully deprived by the commis- 
 sioners, ex offifio, without libel, et ore tenus convocati. Cro. Jac. 37; Moore, 755. 
 
 50 Called "the English Church." 24 Hen. VIII. c. 12. Sancta vero 
 Ecclesia sacerdotibus constat. Regino, App. I. can. 27, p. 393. 
 
 81 See Ante. p. 56 ; and Article xix.
 
 THE REIGN OF EDWARD VI. 93 
 
 can conclude nothing which may bind either king or subject in their 
 civil rights until it be made good by the royal assent, so neither is it 
 fit nor safe, that the clergy should be able, by their constitutions and 
 synodical acts, to conclude both prince and people in spiritual 
 matters, until the stamp of royal authority be imprinted on them . . . 
 to make it more agreeable to monarchical government, and to accom- 
 modate it to the benefit of both prince and people. 52 
 
 20. The effect of the Act of Uniformity upon previous 
 legislation was to establish, for the time, one only lawful order 
 of common prayer and of rites and ceremonies, to the exclu- 
 sion of all other existing and customary ones, and no ritual or 
 ceremonial was lawful save that sanctioned, prescribed, and 
 set out in the service book. The book would have ceased to 
 be an uniform order at all if any parson were to be at liberty to 
 vary, subtract from, or add to, the rites, ceremonies, order, and 
 form of prayers therein prescribed. 
 
 21. And no other ornaments, save those prescribed in the 
 book, had the " authority of parliament " in the second year 
 of Edward VI. This is beyond all doubt or question ; church 
 ornaments had church authority only before the Reformation ; 
 parliament had nothing to do with their sanction or use. 
 
 22. It is said that, 
 
 As to those which were not prescribed by or implied in that 
 book, they must be determined by the existing usage of the time, 
 subject to such modifications as were implied by the injunctions 
 or other authoritative documents up to the year I548, 63 
 
 52 Heylyn, p. 41. Since the Reformation, lawful canons bind ecclesiastical 
 persons only in ecclesiastical matters and things. Before the Reformation, all 
 were bound by the Canon Law. 
 
 53 Ritual Conformity, p. II, 2nd edit. But the compilers appear to have over- 
 looked the fact that the 2 & 3 Edw. VI. c. I bound the minister down to say and 
 use the common prayer, "in such order and form as is mentioned in the same 
 book and none other or otherwise. " 
 
 The ordinary is the judge of what ornaments are lawful, and may order illegal 
 ones to be defaced, or do it himself. Str. 576, 1080; I Hagg. Con. 207; 3 East. 
 217. The parish are bound to find the lawful and prescribed ornaments, and to 
 repair them, the property in them being in the churchwardens, the minister having 
 only the use. As to ornaments which are not prescribed such as seats, bells, 
 &c. the churchwardens, with the consent of the parish and the ordinary, may
 
 94 ANGLICAN RITUAL. 
 
 and that if only the ornaments prescribed were lawful, many 
 things would be excluded which 
 
 common sense and custom have sanctioned ; and if the doctrine 
 that " omission is prohibition " be insisted on, would actually shut 
 out organs or harmoniums, hangings on doorways, seats for priests, 
 clerks, and people, stoves, hassocks, and pulpit cloths or pulpit 
 cushions, pews, Christmas decorations, and the use of a pulpit except 
 for the Communion service ; it would forbid any bishop to officiate 
 publicly on any occasion without a cope or vestment and pastoral 
 staff. On the other hand there seems to be a limit to laxity . . . and 
 that it cannot, unless this laxity be strained beyond the bounds 
 of reason, be taken to admit of the substitution of other ornaments 
 for those which the rubric enjoins. 54 
 
 provide, but are not bound to repair them. But the consent of the parish does 
 not seem to be needful for the erection of ornaments that are not prescribed but, 
 in the judgment of the ordinary, needful for the proper performance and conduct 
 of the service, consistently and according to the rules and laws made and laid down. 
 I Salk. 164; 3 Barr. 1689; i Hagg. 198; 3 Hagg. 4, 8, n. 
 
 84 Id. p. II. Neither "organs or harmoniums" were amongst the ornaments 
 ordered by the first book of Edward VI. Indeed, the "anthems, responds, 
 invitatories, and such-like things," were "cut off," as is explained in "The 
 Preface." Organs were, however, in use in the sixteenth century, for Wolsey, in 
 the new statutes made for the Augustinians in 1519, had directed that "psalmos et 
 alia ad divinum cultum pertinentia . . . distincte, plane et devote cantent, but in 
 the case of masses "de beata virgine, de nomine Jesu, et consimiles, quae extra 
 chorum . . solemniter cani solent, per viros seculares etiam laicos ac pueros cum 
 cantu fracto seu diviso et organis decantari facere valeant," whilst forbidding 
 " pricksong " or elaborate singing in the choir. Wilk. Cone. in. 686. In the 
 thirteenth century Aquinas rejected instrumental, but admitted vocal music. 
 "Neque fistulas, neque aliquodaliud artificiale organum, puta citharam, et si quid 
 tale alterum est, sed quaecumque faciunt auditores bonos. Hujusmodi enim 
 musica instrumenta magis animum movent ad delectationem, quam per ea forme- 
 tur interius bona dispositio. " And he adds that music was only used under the old 
 law, because of the hardness and carnality of the Jews. Sum. n. ii. 91, art. 3, 
 torn. iv. p. 647, Ed. 1875. It is thus certain that musical instruments were not 
 lawfully used in churches in his time. And we are told, " The teaching of this 
 man has truth of propositions above all others, so that they who hold to it, are 
 never found to have deviated from the truth," and that the summa was placed at 
 Trent upon the altar beside, and so made of equal authority with, the Gospels. 
 Encyc. Leo. xin. Aug. 4, 1879. 
 
 Moreover, "missam can tare" did not anciently mean "to sing," but " reci- 
 tare" or "to say mass," as Mabillon points out. The primitive Church, however, 
 rejected all meretricious aids and profanities. Not till overcome by the world it
 
 THE REIGN OF EDWARD VI. 95 
 
 23. But it is clear that in laying down general rules and 
 directions for uniformity of public worship, incidental matters 
 and questions of detail, as to how these rules and directions 
 are to be carried out and obeyed, must be left to be dealt 
 with as they arise, and by the proper authority. The direction 
 to kneel is obeyed, both in the spirit and in the letter, whether 
 the kneeling be on the ground or on a hassock. All acts, 
 matters, and things, which in themselves are wholly indif- 
 ferent, and do not imply or involve any departure, either in 
 the letter or the spirit, from the prescribed order and form of 
 public worship, such, for instance, as those which are personal 
 to the comfort or convenience of the minister or people 
 (as stoves, seats, hangings to doorways), are best disposed of 
 by the ordinary and upon the merits of each particular case, 
 
 had once vanquished did the invisible and spiritual give place to the material and 
 sensual. The reverent care of early times was such and so great, that, as Mamachi 
 remarks, "Non solum templa et aras et simulacra abominantur, sed etiam parati 
 sunt mori, ubi se dederit occasio, ut suam Dei summi notionem ab aliqua ejusmodi 
 impietate intaminatam servant. Origines et Antiq. Christ, in. 85. See Mabillon, 
 Pref. on Acta, SS. Sec. n. Sect. iv. 36, p. 68 ; Maskell, Anc. Lit. p. xn. ; 
 Gibson, p. 365; Du Cange, S.V. Can/tare, 2; Macro. S.V. Cantor, cantus; Zac- 
 caria, Onom. s.v. Can/are, cantor, cantus. Georgius says that Gregory the 
 Great, "ut omnes norent," instituted "plain song" and a schola cantorum at 
 Rome in A. D. 595- Thence Augustine introduced it into Britain, and Pepin into 
 France in A.D. 754. Lit. Rom. r. pp. cix., cxi. ; III. c. iii. p. 20; Macro. & 
 Zaccaria, s.v. Organum ; Bull, Rom. Bened. xiv. A.D. 1749, torn. xvm. p. 9, 
 &c. ; Cutts, pp. 306, 8 ; Les Arts, &c. (Lacroix), pp. 201, 2, 8, 210 212 ; Origi- 
 nes, &c., s.v. Orgue; Theophili. Lib. in. c. 82, pp. 344 351. The injunctions 
 of Queen Elizabeth, set forth under her statutory power to take "further order," 
 direct "that all ministers and readers of public prayers, chapters, and homilies, 
 shall be charged to read leisurely, plainly, and distinctly." Card. D.A. I. p. 199, 
 53 ; and see the Visitation Articles, Id. p. 216. In collegiate or parish 
 churches which had funds bequeathed for the maintenance of a choir, "a modest 
 and distinct song" was to be used, but so plainly "as if read without singing," 
 and at the end of morning and evening prayer " a hymn, or such-like song," might 
 be sung. Card. D.A. I. p. 196, 49 ; and see Staveley, Eng. Churches, pp. 203 7. 
 Organs are of very recent use in English parish churches. As to churches abroad, 
 see Lubke. pp. 208 211, and Ciampini, De Sac. Oed. PL xvi., for plate of organ 
 placed by Alex. VI. in the Vatican Basilica, at the close of the fifteenth cen- 
 tury. The organ is not a church ornament, and its use till a late period was 
 mostly confined to cathedrals and other churches, where there were endowed 
 choirs. See Pinnock, Laws, pp. 705 720. When lawfully erected, its control is 
 in the minister. 3 Phil. 90; I Hagg. 175.
 
 96 ANGLICAN RITUAL. 
 
 subject to the laws and rules laid down in the common prayer 
 and elsewhere, for the discretion must be both prudent and 
 legal, and is subject to an appeal. 
 
 24. The ornaments of the church and minister that had 
 parliamentary authority in the second year of Edward VI. 
 were : 
 
 Of the minister, in parish churches and chapels, at matins, 
 evensong, baptising, and burying, 
 
 1. A surplice, but in cathedral or collegiate churches and in the 
 quire, graduates might wear their hoods. 
 
 2. In all other places the minister to be at liberty to use any 
 surplice or not, but preachers, 55 being graduates, to wear their hoods. 
 
 At communion, 
 
 3. A white albe, plain, with a vestment or- cope, 56 any assistant 
 priests and deacons to wear albes with tunicles. 
 
 55 The surplice was not ordered for preachers. 
 
 56 "A vestment or cope," like "a cope or vestment," means grammatically one 
 and the same thing. The cope, and not the chasuble, was known as " the principal 
 vestment." To prevent mistakes the compilers added, " or cope." In the Consti- 
 tutions of Winchelsea, we meet with it as "vestimentum principale cum casula," 
 meaning the best cope worn on principal feasts. Amongst so great a number and 
 variety of vestments, it was needful to distinguish the one meant with accuracy, and so 
 it is "a vestment or cope." Lyndw. p. 251. Dr. Rock, remarking on the 
 substitution of the cope, the choral and festival vestment, for the chasuble, or 
 sacrificial one, says, " We should remember that the Church, especially in the 
 western parts of Christendom, has, ever since she adopted this robe, looked upon 
 it pre-eminently as her processional, in the same manner as she has always deemed 
 the chasuble, her sacrificial vestment." And he adds, "A love for what was new, 
 not only in belief but in ritual, and the strongly felt wish of going against Catholic 
 antiquity must have whispered the name of the cope as a vesture for the priest that 
 shall execute the ministry of the holy communion." Ch. of our Fathers, II. 
 pp. 44, 5> n - 76. If so painstaking and enthusiastic an antiquarian as Dr. Rock 
 was taken in, in the matter of " Catholic antiquity," others may be forgiven alike 
 mistake. Between modern and Tridentine Rome and " Catholic antiquity," there 
 is a gulf fixed, too wide ever to be bridged over. The Popes and the Curia long 
 ago abandoned Christianity and "Catholic antiquity," both in doctrine, ritual, 
 and ceremonial. The name, indeed, has been retained, but the ancient faith and 
 practice has gone. The Reformation was a great step towards regaining and 
 restoring both. A plain albe was one without the "apparels." 
 
 Dr. Rock's unconscious error was the " Will-o'-the-Wisp " of the "Oxford 
 movement" of 1833. Dr. Lloyd, afterwards Bishop of Oxford, who was Regius 
 Professor of Divinity and the intimate friend of certain French refugee priests,
 
 THE REIGN OF EDWARD VI. 97 
 
 4. On Wednesdays and Fridays, after the Litany, a plain albe or 
 surplice, with a cope. 
 
 For bishops, at the communion or other public ministra- 
 tion, 
 
 5. The rochette, with a surplice or albe, and a cope or vestment, 
 with the pastoral staff in his hand, or else borne by his chaplain. 
 
 Of the church, 
 
 6. Altars, 57 with the corporas, chalice and paten for communion, 
 
 was, according to a Roman writer, one cause of what has been termed, "the 
 Catholic revival." We are told that, "when he became Regius Professor of 
 Divinity, he gave a course of lectures, unusual in their subject, and still more in 
 their development. His subject was, ' the history and structure of the Anglican 
 Prayer Book.' His manner of developing the subject was that of a catholic, and 
 points at once to his familiarity with the French customs of the ecclesiastics," the first 
 principle being that the Prayer Book was, as was to a great extent the fact, a mere 
 compilation from the Missal and Breviary, and hence the examination of these works 
 became the leading feature of his lectures ; and Booker, of Bond Street, was 
 aghast at the sudden demand for these curious specimens of antiquity. It does 
 not seem to have been suspected that, in matters of ritual and ceremonial, the 
 Tridentine and modern Roman service books are the latest of all novelties, and, as 
 a fact, a departure from, and a violation of, Catholic antiquity and primitive use. 
 What was said at the Vatican Council of the nocturns ("Lectiones II. nocturni 
 de vitis Sanctorum, vel rationibus festorum, non raro ea continent, quae veritati 
 historicae opponuntur;" Documenta Vat. by Friedrich, I. p. 288) is true, in this 
 respect, of the whole. 
 
 The effect of the lectures has been well described by Oakeley. " Impressions 
 favorable to the Roman Church, and strongly adverse to the Reformation," 
 were received, and in later years the Reformers and the Reformation were 
 abused after the fashion of the most violent Roman partisans. The im- 
 pression created was fostered and, help being providentially at hand, the way 
 into the one fold was soon found and smoothed for the more advanced seekers, 
 the Gorham judgment deciding others who had till that time remained in the 
 Anglican communion. Hist, of the Church in England, by Flanagan, II. 453 
 455 ; Oakeley's Personal Reminiscences, pp. 4, 6. 
 
 57 No order had yet been given for the removal of "altars," and so the mere 
 material structure had parliamentary authority in 1548. But as "altars" they 
 were gone. The "Lord's table," the "Lord's board," had, in intendment of law, 
 taken their place. Not being, strictly speaking, an "ornament," it was not retained 
 by Queen Elizabeth's Act of Uniformity. The communion table would, however, 
 be an ornament of the Church. Liddell v. Westerton. Brod & Free, pp. 129, 
 130, 144, 145 ; and see Van Espen, Jus Eccl. Pars. n. Tit. XVI. c. 2232, 
 p. 480; Macro. S.v. ; Dodd, I. pp. 349355. 
 
 7
 
 98 ANGLICAN RITUAL. 
 
 or some fair or convenient cup instead of a chalice, or some other 
 comely thing instead of the paten. 
 7. A poor man's box. 
 
 Of ceremonies, 
 
 1. The eastward position, the mixed chalice, the unction and 
 sign of the cross in baptism, were retained. 
 
 2. The "holy bread" to be as before, but without any manner of 
 print, and something larger and thicker than it was, so that it may be 
 aptly divided into divers pieces ... by the discretion of the minister, 
 from whom the people were to receive in " their mouths." 
 
 3. Kneeling, crossing, holding up of the hands, and knocking on 
 the breast were left indifferent. 
 
 4. Elevation was forbidden, but reservation for the sick was per- 
 mitted ; extreme unction was also retained. 
 
 25. Immediately after the Act of Uniformity passed, a new 
 visitation was ordered, and a set of injunctions issued. 58 
 They enforced the new order of the Prayer Book, and 
 amended the previous royal injunctions. They directed, 
 amongst other things, 
 
 1. That all parsons, vicars, and curates omit in the reading of 
 the injunctions all such as make mention of the popish mass, of 
 chantries, of candles upon the altar, or any such-like thing. 
 
 2. Item. For a uniformity, that no minister do counterfeit the 
 popish mass, as to kiss the Lord's table, . . . ringing or sacrying bells, 
 or setting any light upon the Lord's board at any time ; and finally, 
 to use no other ceremonies than are appointed in the king's book of common 
 prayers, or kneeling otherwise than is in the said book. 
 
 26. The act for uniformity was soon followed by one to 
 "take away all positive laws against the marriage of priests." 59 
 This very needful measure restored the clergy to themselves, 
 humanity, and the state. Convocation had already affirmed 
 the principle sanctioned by the act. 60 To its beneficent pro- 
 
 58 Wilk. Cone. IV. 32 ; Burnet, Hist, of Ref. II. p. 78 ; Cardw. D. A. I. 
 p. 63; Collier, v. p. 313. 
 
 59 2 & 3 Edw. VI. c. 21, made perpetual by 2 Jac. I. c. 25. The 5 & 6 
 Edw. VI. c. 12, legitimated the children of all married priests. 
 
 60 Ante, p. 81.
 
 THE REIGN OF EDWARD VI. 99 
 
 visions, finally established amongst us, the social, moral, and 
 intellectual superiority of the English clergyman is greatly 
 due. The act recited that forasmuch as 
 
 such uncleanness of living, and other great inconveniences, 81 not meet 
 to be rehearsed, have followed of compelled chastity, and of such 
 laws as have prohibited those (such persons) the godly use of marriage, 
 
 and it repealed " all and every law and laws positive, canons, 
 constitutions, and ordinances heretofore made by authority of 
 man only, which do prohibit or forbid marriage to any 
 spiritual person or persons " ; but persons intending marriage 
 were to be asked in church and to be married according to 
 the form prescribed in the Common Prayer Book. 
 
 On December 28th, John Ashton, a priest, was summoned 
 before the archbishop, at Lambeth, for heresy, and there, in 
 his presence and that of Dr. Cooke, his chancellor and official 
 principal, recanted. 62 
 
 61 "The greatest blemish," says Collier, "drawn upon the clergy before the 
 Reformation, was their entertaining women under the character of concubines. 
 For this practice they had a licence from their bishop." Hist. v. p. 294. The 
 bishops also, with the papal sanction, licensed stews, and the very Lateran 
 itself, "sanctorum quondam hospitium," became in the tenth century, under 
 John XII., a "prostibulum meretricum." The custom of concubinage appears to 
 have been well nigh universal, and the focaria of history (the ubiquitous 
 concubina of the councils), dropping the name, was, in fact, a wife. The modern 
 representative seems to be the cuigina whose unexpected apparition so shocked and 
 startled Mr. Ffoulkes. 
 
 The practice received the highest sanction. In 1497, Giulia Bella had pre- 
 sented the Pontiff with a son, who, having been paraded in public and made 
 conspicuous at church ceremonies, tempted Savonarola to remark, "We no longer 
 hear in high quarters of my nephews and nieces, but of my little son and my little 
 daughter. Women of ill fame are paraded at St. Peter's, and every priest has his 
 concubine." Serm. XII. sup. Exod. p. 143. It was the natural result of the 
 unnatural prohibition of "the sacrament" of " holy matrimony. " See Burnet, 
 H. R. II. pp. 68 71. In the Diocese of Bangor, the old rule appears to have 
 prevailed long afterwards. Strype, Parker, p. 203 ; Eccl. Mem. II. p. 228. 
 The unsavoury subject has been dealt with at large by an American writer, 
 H. C. Lea. If the Reformation had effected but the abolition of clerical celibacy, 
 it would have done a great and useful work. See the first decree of the council 
 of Edinburgh in 1549. Wilk. Cone. IV. p. 47; App. C. ; Aylyffe, p. 357; 
 Lyndw. Const, pp. 41, 92 ; Degge, pp. 138 141 ; Luitprand, Lib. VI. c. 6, p. 
 215 ; Labbe, xi. p. 88 1 ; Labbe & Coss. IX. p. 641. 
 
 62 Wilk. Cone. IV. pp. 4042; Strype, Cran. p. 179. 
 
 72
 
 IOO ANGLICAN RITUAL. 
 
 27. A.D. 1549. Parliament was prorogued on March 
 I4th to November 4th. On April 3Oth, Joan Boucher 
 was sentenced to be burnt for heresy by Cranmer, who 
 with Dr. Cooke, the dean of the arches, Latimer and 
 Dr. Lyell, were the delegates present 63 On May nth, 
 Michael Tombe, a butcher, " was convented " for heresy 
 before the Primate, Dr. Cooke, and Drs. Lyell and Croke, 
 the king's delegates, sitting at Lambeth, and there publicly 
 recanted. 64 
 
 In June, licences to preach were issued by the Privy 
 Council, 65 and on July 23rd, a king's letter was directed to 
 Bonner, reproving him for his negligence in the use of the 
 new service book. 66 This letter, to which we have already 
 referred, was, it would seem, a circular one, and sent round to 
 other, if not all the bishops. 67 
 
 On September 8th, a royal commission was issued to 
 Cranmer and the Bishop of Rochester, with the two sec- 
 retaries, Sir W. Petre and Sir Thomas Smith, and Dr. May, 
 the dean of St. Paul's, to examine Bonner for neglect and 
 contempt of the king's letters and injunctions, as well as all 
 other matters of complaint, with power to " suspend, excom- 
 municate, commit to prison or deprive," or to " use any other 
 censure ecclesiastical," that the offence should appear to 
 
 63 " Commissariis regiis, in hac parte sufficienter et legitima constitutis et 
 deputatis." Wilk. Cone. IV. p. 42; Strype, Cran. p. 181. A special com- 
 mission had been ordered, on April I2th, for the discovery and examination of 
 heretics, the anabaptists being more especially aimed at. The delegates were the 
 primate and six bishops, with Sir W. Petre, Sir T. Smith, Doctors Cox and May 
 and other laymen, three to form a quorum. Burnet, II. p. 85, who refers to 
 the Rot. Pat. Par. 6, 3, Reg. Strype, however, giving a full list, puts the date 
 as January. Eccl. Mem. II. p. 484. "The significavit" to the king, of Joan 
 Boucher's conviction, was issued by Cranmer at once. Collier says, erroneously, 
 that it was transmitted to the king's bench ; and Stubbs speaks of it as though it 
 were a writ, which it was not. Wilk. Cone. iv. pp. 43, 44 ; Collier, v. p. 375 ; 
 Stubbs, Const. Hist. ill. p. 353; Eccl. Mem. II. p. 214. 
 
 64 Wilk. Cone. p. 42 ; Strype, Cran. p. 180. 
 
 65 Strype, E. M. p. 168. 
 
 66 Wilk. Cone. IV. p. 35. 
 
 67 Strype, E. M. n. p. 21 1 ; ante, p. 90.
 
 THE REIGN OF EDWARD VI. IOI 
 
 merit. 68 Bonner had been previously summoned before the 
 Privy Council when written injunctions were given him, 
 and these appear to have been disobeyed. Burnet gives an 
 account of the proceedings. Exceptions having been taken 
 to the commission, another was prepared and issued on 
 September i/th ; Bonner, however, still called the delegates 
 " his pretended judges," and insisted upon it, " that the king 
 was as much a king, and the people as much bound to obey 
 him, before he was of age, as after it," and appealed to the 
 king. The appeal not being allowed, Cranmer, on October 
 1st, pronounced sentence of deprivation. The sentence was, 
 however, censured as not canonical, being by a commission 
 from the king, in which secular judges were mixed up with 
 the condemnation and deprivation of a bishop. 
 
 28. On November 4th, parliament met, and continued to 
 sit till its prorogation on February 1st. Convocation, which 
 had been prorogued to November 4th, was, as we have already 
 seen, again prorogued to February 3rd, I55O. 69 
 
 The Act of Uniformity being negligently observed, through 
 the old Service Books being used, the 3 & 4 Edw. VI. c. 10 
 called them all in, and forbade their use for ever in the realm. 
 The order of Common Prayer lately set forth is said in the 
 act to be so set forth by the king, with the authority of par- 
 liament, and to be 
 
 agreeable to the order of the primitive church, much more comfort- 
 able unto his loving subjects than other diversity of service, as 
 heretofore of long time hath been used, being in the said book 
 ordained nothing to be read but the very pure word of God, or 
 which is evidently grounded on the same ; 
 
 and " all images of stone, timber, alabaster or earth, graven, 
 carved, or painted, which heretofore have been taken out of 
 
 68 Wilk. IV. p. 36 ; Card. D. A. I. p. 69 ; Burnet, II. p. 93 98 ; Strype, 
 Cran. p. 189; and see Collier, v. pp. 338351 ; Dodd, I. pp. 436443, 492. 
 
 69 Ante, p. '90, n. 48. The following entry occurs under Nov. 4th, in the 
 House of Lords' Journals: " Hodie assignatus est dies veneris pro conventu 
 episcoporum et aliorum ejus ordinis ecclesiasticorum, habendo in ecclesia Divi 
 Pauli." p. 355-
 
 IO2 ANGLICAN RITUAL. 
 
 any church or chapel, or yet stand in any church or chapel," 
 are ordered to be " defaced and destroyed," upon forfeit of 
 twenty shillings for the first offence. 70 An exception was 
 made in favour of images or pictures upon tombs, other than 
 those of reputed saints. 
 
 29. The 3 & 4 Edw. VI. c. 12, provided for the exclusive 
 use of such new ordinal, 
 
 as by six prelates and six other men of this realm learned in God's 
 law, by the king to be appointed or assigned, or by the most number 
 of them shall be devised for that purpose and set forth under the 
 great seal before the first of April next ensuing. 71 
 
 A committee of twelve learned men, half bishops and half 
 divines, were appointed by the king, but their names are 
 unknown, Heath, bishop of Worcester, being the only one 
 mentioned. It does not appear to have been, as Heylyn 
 says, the same committee that had composed the Liturgy, for 
 seven bishops sat upon that, and only six on this, whilst 
 Heath was not one of the seven ; nor had convocation any- w 
 thing to do with the matter, as Atterbury suggests, for it was 
 prorogued to April 22nd, as we have already seen. 72 Nor was 
 there any need to consult it in matters of ritual any more 
 than in those of faith and doctrine. The presence of pres- 
 byters, as constituent members of provincial synods, is an 
 anomaly and a violation of the general rule, their right to 
 sit and consult being properly confined to diocesan synods. 73 
 
 70 The Edwardian injunctions of 1547, like the Elizabethan of 1559, had 
 ordered the destruction of all pictures and paintings, together with all other 
 monuments of pretended miracles, idolatry, and superstition, that were either on 
 walls or in windows. Both the act and the injunctions were a return from the 
 profane imagery of Rome to the reverent and ancient usages of the Christian 
 Church. Card. D. A. I. p. 17, 189. Five bishops opposed the act. Burnet, 
 II. p. 109. See App. O. 
 
 71 The Bishops of Durham, Carlisle, Worcester, Chichester, and Westminster 
 protested. The last named bishopric was suppressed on April ist, J55> an d the 
 diocese united to that of London. Collier, v. p. 365. 
 
 72 Strype, Cran. p. 192; Collier, V. p. 365375; Burnet, H. R. n. 109 
 in ; Heylyn. Hist, of Edw. VI. p. 83 ; Atterbury, Rights, p. 203 ; Wake, State, 
 
 P- 495- 
 
 73 Johnson, Vade Mecum, I. 153.
 
 THE REIGN OF EDWARD VI. 1 03 
 
 All the bishops, too, who made up the two upper houses of 
 convocation, and to whom the settlement of church doctrine 
 and formularies of faith belonged, having seats in the great 
 council of the realm, and matters and questions of the kind 
 being, in practice and as a fact, left in their hands, the 
 authority of parliament included all lawful and needful church 
 authority in such matters and things. 
 
 If " the Lords spiritual " were not identical with the 
 upper houses, of convocation, there might be some just 
 ground of complaint of legislation in church affairs by a 
 purely secular parliament, but, as things are, the objection 
 that legislation of the kind affecting church matters generally 
 is " unconstitutional " is unintelligible, where all necessary 
 interests are represented. It is the rejection of " parliamen- 
 tary authority " and not the authority itself that is " uncon- 
 stitutional " ; a leading principle of the Reformation in such 
 matters being the voluntary surrender by convocation, as 
 representing what was then called "the English Church," or 
 the "spiritualty," of that exclusive right of legislation in 
 spiritual and ecclesiastical matters, and independently of the 
 state, that existed during the time of the Papal usurpation. 
 
 The principle adopted in the compilation of the new 
 Ordinal, was, we are told, the striking off the additions of 
 later ages and the observance of the forms of the ancient 
 Church. 74 
 
 Heath refused to subscribe to the alterations made, and 
 was, on the 8th March following, committed to the Fleet, 
 having been called before the council on February 8th. 
 This, however, did not affect the validity of the form, as the 
 statute required the consent of the majority only ; and it 
 appears to have been used without any further confirmation 
 till 1553, when it was annexed, with some few alterations, to 
 the second Prayer Book. 75 
 
 74 Collier, v. p. 366374; Heylyn says the rules of the fourth council of 
 Carthage were followed. Hist. Edw. VI. p. 83. 
 
 76 Collier, v. pp. 365373; Burnet, Hist. Ref. n. pp. 109111; Strype, 
 Cran. p. 192.
 
 104 ANGLICAN RITUAL. 
 
 An examination of the Roman, Sarum, and Exeter Ponti- 
 ficals, with the new Ordinal, and the comparison of the Roman 
 and Sarum Missals with the Book of Common Prayer, shews 
 how vital and fundamental a change in all points the Refor- 
 mation had brought about, and how great a step had been 
 taken, both towards the restoration of the primitive and 
 catholic use and teaching, and how nearly complete was the 
 rejection of Roman error and innovation in all points where 
 Rome had departed from the faith and practice of the primitive 
 Church. 
 
 30. In the ordination of deacons and priests, each was to 
 wear a plain albe only, but the gospeller, appointed by the 
 bishop, was to put on a tunicle. To the deacons the New Testa- 
 ment was delivered, with authority to read and preach the 
 gospel in the church, if thereto " ordinarily commanded." To 
 the priests the Bible and chalice with the bread, and authority 
 " to preach the word of God and minister the holy sacra- 
 ments" in the congregation. No other vestments were placed 
 upon them or worn. 76 
 
 At the consecration of a bishop, the surplice and the cope 
 were the only vestments worn by all the bishops, and after, 
 the imposition of hands and of the Bible on the neck of the 
 bishop elect, the pastoral staff was put into his hands ; and 
 the service closed with the communion. 77 
 
 76 All preachers must be licensed by the ordinary. Under the Sarum use, 
 both priests and deacons came "cum vestibus suis." The bishop placed a stole 
 on the deacon's left shoulder and delivered to him a copy of the gospels and a 
 dalmatic. His office was said to be "ministrare ad altare, evangelium legere, 
 baptizare et praedicare." That of the priest, "offerre, benedicere, praeesse, 
 praedicare, conficere et baptizare." The ceremonies were the imposition of 
 hands and the placing a stole on the right shoulder, then the clothing with the 
 chasuble, "vestem sacerdotalem," the unction and consecration of the hands, 
 the delivery of the ' ' patenam cum oblatis et calicem cum vino," with the formula 
 "accipe potestatem offerre sacrificium Deo, missamque celebrare tam pro vivis 
 quam pro defunctis," then the offertory and communion, and before the post- 
 communion, the novel ceremony of the imposition of hands with the pronouncing 
 the formula "accipe Spiritum &c." (which is now held to be of the essence 
 of the service, though unknown for a thousand years), and finally the traction 
 of the chasuble "in sinu per scapulas," the kiss of peace, and the benediction. 
 
 77 At the consecration of a bishop, the bishop elect appeared in all the sacer-
 
 THE REIGN OF EDWARD VI. IO5 
 
 Mr. Estcourt, in his work on Anglican Ordinations, very 
 fairly points out the nature and effect of the changes made. 
 He says : 78 
 
 " The continual sacrifice was taken away, and thenceforward a 
 change was made in the rite of ordination of priests by removing 
 everything that expressed the power of sacrifice, and substituting 
 
 dotal vestments, save the chasuble, for which a cope was substituted, and was led 
 to the metropolitan to be examined ; this done, he was, with the consent "cleri- 
 corum et laicorum ac conventu totius provinciae episcoporum, maximeque 
 metropolitani auctoritate et praesentia," ordained. The metropolitan afterwards 
 put on the sandals, albe, stole, maniple, tunicle, dalmatic and chasuble, and said, 
 "episcopum oportet judicare, interpretari, consecrare, confirmare, ordinare, 
 offerre et baptizare." After the Litany two bishops placed and held a copy of the 
 gospels on his neck and the other bishops touched his head with their hands ; the 
 unction of the head and hands followed, and the gloves were put on ; the delivery 
 of the staff, ring, and mitre, with the performance of the mass, closed the 
 proceedings. 
 
 A comparison of the ceremonials will shew how very great and significant 
 the changes made really were, and how very few ceremonies were retained. The 
 enthronization, and in the case of an archbishop the reception of the pallium, 
 gave occasion for other elaborate services. See Maskell, Mon. Rit. in. pp. 
 185302; Pontif. Rom. pp. 13 36, Venice, 1561; pp. 2795, Rome, 1611; 
 pp. 35 67, Rome, 1869; Exeter Pontif. pp. 84 102 ; Strype, Eccl. Mem. n. 
 p. 294; Cran. p. 253. 
 
 In the revised Ordinal of 1552, as in our present one, all the vestments 
 required in the first, the introits, the appeal to saints, the delivery of the bread 
 and the chalice to the priest, and of the staff to the bishop, were, and are, omitted, 
 and no vestments of any kind are now ordered or required. The staff came into 
 use in the seventh century, the orarium, ring, and staff being then delivered to 
 bishops on consecration, the orarium and planeta to the presbyter, the orarium and 
 albe to the deacon, the paten and chalice to the sub-deacon, on ordination. The 
 Pope does not use one. See Georgius I. p. 253 255; Zaccaria & Macro., s.v. 
 Baculus ; Innocent in. De sac. act. myst. Lib. I. c. 61. p. 78 ; Scudamore, Not. 
 p. 98. The tonsure, too, was omitted ; not that it was ever of any use, for a 
 decree of the "S. C. of S. Rites," dated Sep. 25, 1846, decided that where, in 
 the case of a pupil of the English College, the bishop had shaved off, not the 
 hair of the head but that of a wig, it was sufficient. Coll. des Decret. torn. vm. 
 
 P- 157. 
 
 78 pp. 268, 270. I. Dodd remarks, "there was no anointing, a ceremony 
 always made use of from the earliest times, without which ordination was doubted, 
 and according to the common opinion invalid. There was no porrection of instru- 
 ments, another significant ceremony, generally esteemed to be essential. But, 
 what was still of the greatest moment, there was no form of words specifying the 
 order that was conferred, and particularly, no words or ceremony made use of to 
 express the power of offering sacrifice." Ch. Hist. I. p. 356.
 
 106 ANGLICAN RITUAL. 
 
 instead thereof the duty of teaching and administering sacraments, 
 .... there is no mention of ' offering and consecrating ' among the 
 functions of a priest ; but his duty is described under a variety of 
 terms, which go no further than the idea of teaching in one form or 
 another .... everything that expresses sacrifice or sacerdotal func- 
 tions is expunged." 
 
 And, speaking of the Liturgy of 1549, he adds that we find 
 that 
 
 every expression which implies a real and proper sacrifice had been 
 carefully weeded out. The offertory prayers are omitted altogether, 
 with the secret prayers, which generally contain a petition in refer- 
 ence to the sacrifice. The canon is so mutilated that only here and 
 there do the words in the two books agree .... and thus, according 
 to this book, there is no sacrifice and no priest, for all the offering 
 there is, is made equally by the people as by the minister, in Luther's 
 sense of all Christians having an interior spiritual priesthood to offer 
 up spiritual sacrifices. 79 
 
 And the writer concludes the examination of the history, 
 origin, and meaning of the Book of Common Prayer with the 
 following remark : 
 
 " We come to a conclusion, not without pain, because it will appear 
 to be severe to persons who are honestly acting according to the lights 
 of their own conscience. This conclusion is, that those who receive 
 and use the Book of Common Prayer, whether as ministering or as com- 
 municating, do by that their formal act make a denial of the Catholic 
 faith in several points, and a profession of various opinions con- 
 demned as heresy. They deny the holy sacrifice of the Eucharist. 
 They deny the priesthood of the Church. They deny the real 
 presence of our Lord in the Eucharist." 
 
 31. On one point the Ordinal failed to restore the ancient 
 Christian doctrine and practice. This was in the retention of 
 the indicative form of absolution, which, in the new Ordinal, 
 ran thus : 80 
 
 " Receive the Holy Ghost : whose sins thou dost forgive they are 
 forgiven : and whose sins thou dost retain they are retained : and be 
 
 79 p. 320, 339, 340. 80 p. 179, Parker Soc. ed.
 
 THE REIGN OF EDWARD VI. 
 
 thou a faithful dispenser of the word of God and of His holy 
 sacraments." 
 
 The Sarum and Exeter Pontificals read, 
 
 " Accipe Spiritum Sanctum : quorum remiseris peccata, remit- 
 tuntur eis ; et quorum retinueritis, retenta erunt." 
 
 The Roman form was and is the same, save that " sunt " is 
 substituted for " erunt." 
 
 This indicative form of absolution was unknown for twelve 
 centuries, and appears to be an innovation of the thirteenth. 
 It was probably introduced into the Western Ordinals in the 
 thirteenth century. 81 
 
 32. The design of a revision and resettlement of the eccle- 
 siastical laws was now again entertained in parliament, and 
 an act was passed to forward it. 82 It recited that 
 
 The king's most excellent majesty, governor and ruler, under 
 God, of this realm, ought most justly to have the government of his 
 subjects, and the determination of their causes, as well ecclesiastical 
 as temporal; yet the same, as concerning ecclesiastical causes 
 having not of long time been put in use nor exercised, by reason of 
 the usurped authority of the Bishop of Rome, being not perfectly 
 understood nor known of his subjects, and therefore, of necessity, as 
 well for the abolishing and putting to utter oblivion the said 
 usurped authority, as for the necessary administration of justice to 
 his loving subjects, 
 
 it was enacted that the king should have power during three 
 years to nominate, by the advice of his council, sixteen 
 persons of the clergy, four to be bishops, and sixteen of the 
 temporalty, whereof four to be learned in the common laws of 
 the realm, 
 
 to peruse and examine the ecclesiastical laws of long time here used, 
 and to gather, order, and compile such laws ecclesiastical as shall be 
 thought to his majesty, his said council, and them or the more 
 part of them, convenient to be used, practised, and set forth within 
 this his realm, and other his dominions, in all spiritual and ecclesi- 
 astical courts and conventions. 
 
 81 See App. P. * 2 The 3 & 4 Edw. VI. c. u.
 
 108 . ANGLICAN RITUAL. 
 
 33. The revision and compilation, when completed, were 
 to be set forth, published, and declared by the king's majesty's 
 proclamations under the great seal, and "to be taken, reputed, 
 practised, and put in use for the king's ecclesiastical laws of 
 this realm and no other." The king's prohibitions were, how- 
 ever, to be obeyed by the Ecclesiastical Courts, as before. 
 
 Cranmer, with nine other bishops, protested against the 
 bill, because probably " only four bishops were appointed to 
 assist in the committee." Hence, perhaps, it was that eight 
 bishops were afterwards nominated with eight divines, two 
 judges, and fourteen others, lawyers and civilians, to sit on 
 the committee. A sub-committee of two bishops, Cranmer 
 being one, two divines, and four laymen, prepared the work. 83 
 
 34. The 3 & 4 Edw. VI. c. 24 confirmed the king's general 
 pardon of all heresies, treasons, felonies, and offences ; but the 
 Anabaptists, or those who held that infants ought not to be 
 baptized, or, if baptized, should be re-baptized when of age, 
 with other opinions of the kind, were excepted, and denied the 
 benefit of its provisions. 
 
 35. A.D. 1550. Convocation, which had been prorogued 
 to February 3rd, was again prorogued to April 22nd, and 
 thence to October nth, and from thence to January 2ist, in 
 the next year. Parliament sat till February ist, and was 
 then prorogued to April 2ist, and thence to October loth, 
 and again to January 2Oth, 1551. 
 
 36. On February 4th, the primate sent round to the bis- 
 hops, a circular letter, enclosing the king's orders of Dec. 25th, 
 for the bringing in and destruction of " Popish Rituals," and 
 for the strict observance of the Book of Common Prayer. 84 The 
 king's letter says that 
 
 The book entitled " The Book of Common Prayer and adminis- 
 tration of the Sacraments and other rites and ceremonies of the 
 
 83 Seethe list of both Committees in Strype, Cran. p. 271 ; Collier, V. p. 363; 
 Wilk. Cone. IV. 69 ; Card. D. A. I. 95 ; and see the preface to the " Reformatio 
 Legum," and Strype, Eccl. Mem. II. p. 303. 
 
 84 Wilk. Cone. iv. p. 37 ; Card. D. A. I. p. 73 ; Strype, Cran. p. 193 ; Eccl. 
 Mem. n. p. 212; and see Burnet, II. pp. 88 90, 106, 109.
 
 THE REIGN OF EDWARD VI. IOQ 
 
 Church, after the use of the Church of England," was agreed upon 
 and set forth by act of parliament, and by the same act commanded 
 to be used of all persons within this our realm ; 
 
 but that as divers unquiet persons had noised abroad that the 
 people were to have again their 
 
 old Latin service, their conjured bread and water, with such-like vain 
 and superstitious ceremonies, as though the setting forth of the said 
 book had been the only act of the said Duke; 85 we therefore, by the 
 advice of the body and state of our privy council, not only consider- 
 ing the said book to be our act, and the act of the whole 
 state of our realm, assembled together in parliament, but also the 
 same to be grounded upon holy scripture, agreeable to the order of 
 the primitive Church, and much to the edifying of our subjects . . . 
 have thought good to require 
 
 the immediate delivery of 
 
 all antiphoners, missals, grayles, processionals, manuals, legends, 
 pies, portasies, jornalles, and ordinals, after the use of Sarum, 
 Lincoln, York, or any other private use, and all other books of 
 service, the keeping whereof should be a let to the usage of the said 
 Book of Common Prayer, 
 
 upon pain, in case of refusal, of suspension, excommunication, 
 or other church censures. 
 
 37. The fall of the Duke of Somerset gave Bonner some 
 hope of a reversal of his sentence, and he accordingly 
 petitioned for a commission of review ; whereupon the king 
 appointed one, consisting of Rich, the "Lord Chancellor, 
 the Marquis of Dorset, the Bishop of Ely, the Lord Went- 
 worth, two of the judges, and several other members of the 
 Privy Council, with some common lawyers and civilians," to 
 hear the appeal. 86 It was, however, dismissed. 
 
 38. On March 7th, Cranmer ordered a publication of 
 certain royal decrees and ordinances, as directed by the 
 king's letter, under the great seal, of March 4th. 87 
 
 85 The Duke of Somerset. Strype, Eccl. Mem. n. p. 193. 
 
 88 Collier, v. p. 3645 Burnet, n. p. 107 ; Dodd, I. pp. 421436. 
 
 67 Wilk. Cone. IV. p. 38.
 
 IIO ANGLICAN RITUAL. 
 
 On April 1st, the See of Westminster was dissolved, and 
 united to that of London ; 88 and on April 3rd, Ridley, who, 
 on February 24th, had been nominated bishop of London, 
 took the oath, 89 Thirleby, the bishop of Westminster, succeed- 
 ing Dr. Reps, the bishop of Norwich. Both were appointed 
 for life. On April I2th, Ridley was installed. 90 
 
 39. On May 2nd, Joan Boucher was burnt alive as an 
 obstinate heretic. The warrant for her execution was dated 
 April 27th, and was issued, upon the primate's significavit, by 
 order of the Privy Council to the Lord Chancellor, who forth- 
 with made out the writ to the Sheriff. 91 
 
 In the early part of June, Ridley visited his diocese, and 
 issued a set of articles and injunctions. 92 These last embodied 
 
 88 Strype, Eccl. Mem. ji. p. 213. 
 
 89 Burnet says it was April 1st. Hist. II. p. 114. 
 
 90 Strype, Eccl. Mem. p. 217. 
 
 91 Strype, Eccl. Mem. II. p. 214; Willc. Cone. IV. p. 43; Fuller, Ch. Hist, 
 p. 398 ; Burnet, II. p. 86. 
 
 The legality of these executions for heresy may well be doubted, for the 
 statutes against heresy, and the ferocious decrees of the canon law, had been re- 
 pealed and rejected. Moreover, the so-called writ de haeretico comburendo was a 
 prerogative writ, and not a common law writ at all, or a writ of course. It was 
 unknown to Fitzherbert, as is plain from the fact that in a copy of the Natura 
 Brevium, printed in 1534 by Rastall, four years before the death of that judge, 
 only the two writs, de excommunicate capiendo and deliberando are given. Rastall's 
 edition, in 1553, of the Registrum Brevium Originalium has no such writ, but 
 only the two given in Fitzherbert and two others, de apostata capiendo and de 
 excommunicato recapiendo. The writ for the arrest and imprisonment of an ex- 
 communicate person ran thus : Rex, &c., salutem. Significavit nobisT. venerabilis 
 pater L. episcopus, per literas suas patentes, quod R. propter manifestam contu- 
 maciam suam excommunicatus est, nee vult per censuram ecclesiasticam justifi- 
 cari. Quia vero potestas regis, sacrosanctae ecclesiae, in querelis ejus deesse 
 non debet, tibi praecipimus, quod praedictum R. per corpus suum secundum 
 consuetudinem Angliae justities, donee sanctae ecclesiae tarn de contemptu quam 
 de injuria ei illata, ab eo fuerit satisfactum. Teste, &c., Nat. Brev. p. 21, 2. 
 The writ de haeretico comburendo, inserted in the later editions of Fitzherbert, is 
 nothing more than a copy of the form invented by the clergy for the burning of 
 W. Sawtre, in A.D. 1401, in the same parliament that had enacted, without the 
 assent of the Commons, the 2 Hen. IV. c. 15. Rot. Par. 2 Hen. IV. pp. 459, 
 467 ; Cotton, Abridg. p. 409 ; Strype, Eccl. Mem. II. p. 458 ; Lyndw. Const. 
 Prov. p. 62. 
 
 92 Card. D. A. I. pp. 7784 ; Wilk. Cone. iv. p. 60.
 
 THE REIGN OF EDWARD VI. Ill 
 
 those of the king, put forth in 1549, and required of all 
 curates and churchwardens the setting up of the " Lord's 
 board," not after the form of an altar, but 
 
 of an honest table, decently covered, in such place of the quire or 
 chancel as shall be thought most meet by their discretion and 
 agreement, so that the ministers, with the communicants, may have 
 their place separated from the rest of the people, and to take down 
 and abolish all by-altars or tables. 
 
 40. These articles and injunctions were put forth by Rid- 
 ley as ordinary, and on his own authority. Strype, however, 
 notes 93 that, on June 23rd, Sir John Yates went down with 
 letters into Essex, 
 
 to see the Bishop of London's injunctions performed, which touched 
 the plucking down of superaltaries, altars, and such-like ceremonies 
 and abuses. 
 
 It appears to have been the first serious effort made, by 
 
 .authority, for the total abolition of altars, and the substitution of 
 
 square wooden tables, to be placed, not where the altar had 
 
 stood, but in such place of the quire or chancel as was thought 
 
 meet and convenient for the communion. 
 
 Before the orders came out, altars had in many cases been 
 taken away and changed for tables, but all were soon after 
 finally removed under the king's letter, of November 24th, 
 sent round to all the bishops, who appear to have acted very 
 promptly, if the proceedings in the diocese of Ely are to be 
 taken as an example. 94 Heylyn, however, has it that there 
 was 
 
 93 Eccl. Mem. II. pp. 227, 255 ; Burnet, II. Records, p. 13. 
 
 94 Strype, Eccl. Mem. II. p. 227 ; Card. D. A. I. p. 89 ; Fuller, p. 401 ; 
 Heylyn, Edw. VI. p. 96; Reform. Gleanings, p. 213. Dodd has it that it was 
 chiefly upon Hooper's persuasion that the altar "was removed from the end of 
 the chancel to the middle, that it might appear to be no more than a table .... 
 for a table placed in the middle, having no adjuncts, a few ornaments would 
 suffice." Ch. Hist. I. p. 349. Rock tells us that "such was the searching 
 diligence " of the reformers, that not a solitary one of the many thousands of altars 
 that once stood in England can now be pointed out to satisfy the cravings of the 
 antiquarian scholar or architect. Hierurgia, p. 753, n. Some twenty are, however, 
 believed to exist, the exception to the general rule.
 
 112 ANGLICAN RITUAL. 
 
 no universal change of altars into tables in all parts of the realm, 
 till the repealing of the first liturgy, in which the priest is appointed 
 to stand before the middle of the altar in the celebration ; and the 
 establishing of the second, in which it is required that the priest shall 
 stand on the north side of the table; 
 
 and he quotes Holinshead as making the general destruction 
 of altars as the work of the next year, as it very probably was. 
 In the diocese of Chichester they certainly remained till 155 1. 95 
 
 Sometime in this year, according to Fuller, the Psalms 
 were versified by Sternhold, Hopkins, and others ; but Collier 
 puts it two years later, and insists upon it that their use was 
 permitted rather than approved of. 96 
 
 41. Now, too, Strype tells us, non-conformists appeared in 
 Essex and Kent, and were "the first that made separation 
 from the Reformed Church of England, having gathered con- 
 gregations of their own." As the preachers held forth on the 
 week days, letters were sent, on June 23rd and 25th, by the 
 Council to Ridley, to put a stop to it. 97 
 
 On July 24th, however, toleration was granted, by royal 
 
 95 Strype, Eccl. Mem. II. p. 272; Heylyn, Edw. VI. p. 97. The altar, as 
 we have before remarked, was not a church ornament, and was not therefore 
 " retained " under I Eliz. c. ii. 25. The only lawful use is a square moveable 
 table of wood. Burnet refers to the dispute as to the form. n. p. 121. 
 
 96 Ch.' Hist. p. 406 ; Eccl. Hist. v. p. 468. Strype says Marbeck published 
 this year prayers and anthems for the use of the king's chapel. Eccl. Mem. n. 
 p. (267). But see the account of Christian hymnody in the new edition of the 
 Encyclopaedia Brittannica, s.v. " Hymn," where the subject is fully and learnedly 
 dealt with by our greatest living authority. We there find that the trans- 
 lation, commonly known as the "old version" of the psalms, followed, and 
 was produced by the French version of Marot and Beza, published or made in 
 1540. In 1549 Sternhold published thirty-seven psalms, with a dedication to the 
 king. In 1551 a second edition by John Hopkins, a Suffolk clergyman, came 
 out, with seven psalms added. The refugees at Geneva continued the work, the 
 service book, published there in 1556, containing fifty-one metrical psalms, in- 
 creased, in later editions, to eighty-seven. In 1560 the Genevan collection was 
 brought into use in England, and in 1562, the complete edition of the " Old 
 Version" appeared. It contained forty psalms by Sternhold, sixty-seven by 
 Hopkins, fifteen by Whittingham, six by Kethe, and the rest by Norton (a bar- 
 rister), Wisdom, Mardley, and Churchyard. 
 
 97 Eccl. Mem. II. pp. 236, 237 ; Wilk. Cone. iv. p. 62 ; Card. D. A. I. p. 84.
 
 THE REIGN OF EDWARD VI. 113 
 
 letters patent, to a congregation of refugee Germans, who had 
 settled in London. 98 
 
 42. On November 24th, the king's letter, to all bishops, for 
 the removal of all altars, to which we have before referred, 
 was issued. It charged and required them to give substantial 
 order throughout all their dioceses," 
 
 that with all diligence all the altars in every church and chapel, as 
 well in places exempted as not exempted, within your said diocese, to 
 be taken down, and instead of them a table to be set up in some 
 convenient part of the chancel, within every such church or chapel, 
 to serve for the administration of the blessed communion. 
 
 Day, bishop of Chichester, refused to obey, and on 
 November 1st, appeared before the Privy Council, when 
 time was given him to consider the matter ; after several 
 remands, and stating that he could not, on conscientious 
 grounds, honestly submit, he was, on December gth, com- 
 mitted to the Fleet for contempt, where, for a like offence, the 
 Bishop of Worcester had been sent on September 24th. 100 
 
 43. On December I2th a royal commission was issued to 
 try Gardiner, the bishop of Winchester, for contumacy and 
 wilful non-conformity. The Primate, the bishops of London, 
 Ely, and Lincoln, Leyson (Dean of the Arches), Dr. Oliver, 
 Sir W. Petre, Sir J. Hales, Richard Goodrick, and John 
 Gosnal were the delegates, four to be a quorum. On 
 February I4th following, and after twenty-two sittings, the 
 bishop was sentenced to be deprived. He appealed from 
 the delegates to the king in person, but, as it would seem, 
 without success, for sentence was formally pronounced on 
 April 1 8th, Poynet being transferred from Rochester on 
 April 26th. 101 
 
 99 Burnet, n. p. 118; Wilk. Cone. IV. p. 62; Collier, V. p. 376; Strype, 
 Cran. pp. 234 241 ; Eccl. Mem. p. 240. 
 
 99 Card. i. D. A. I. p. 89 ; Wilk. Cone. IV. 63 ; Collier, V. p. 409. 
 
 100 The Bishop of Worcester had refused to subscribe to the new ordinal. Day 
 alleged Heb. xiii. 10, and Isai. xix. 19, as authorities on the point. Collier, v. 
 414 ; Strype, Cran. II. pp. 226230. 
 
 101 Hales was a judge of the Common Pleas, Goodrick and GosMold were 
 
 8
 
 114 ANGLICAN RITUAL. 
 
 44. This year, too, it was found needful to send two or 
 three honest gentlemen "for the observation of the com- 
 munion at St. Paul's, whereof information was given that it 
 was used as is the very mass." 102 The church at Westminster 
 was also freed from its superstitions both in the apparel and 
 books that were still preserved there, a king's letter directing 
 the members of the Church to take away and deface "all 
 manner of garnishments and apparel of silver and gold, such 
 as altar cloths, copes, &c.," and all books of superstition, 
 " as missals, breviaries, processionals, &c." 
 
 And the year closed with three bishops in prison, suffer- 
 ing for "conscience sake"; or, as it was perhaps thought, 
 "obedience to the Church's law," Privy Council law being 
 then as unpalatable to them as it is to some in our own 
 time. 103 
 
 masters in Chancery. Gardiner had been, in 1548, sent to the Fleet for con- 
 tempt of, and disobedience to the king's injunctions ; upon promise of conformity 
 he was released, but for other offences was committed soon after to the Tower, 
 where he remained for some two years. Repeated efforts were then made to 
 induce him to conform, but on his declining, on the ground that his conscience 
 would not allow him to do so, the bishopric was sequestered for three months, and 
 as he still remained in contempt, he was deprived. Chron. Jurid. p. 163 ; Bur- 
 net, II. p. 52 54, 115, 126; Fuller, p. 401; Strype, Cran. pp. 220 25; Eccl. 
 Mem. II. p. 238, 483; Collier, v. pp. 41113; Wilk. Cone. IV. p. 63; Card. 
 D. A. I. p. 86. 
 
 102 Strype, Eccl. Mem. II. pp. 237, 38 ; Collier, V. p. 417. 
 
 103 See Burnet, H. R. n. pp. 94, 96. They do not, however, appear to have 
 been looked upon as "martyrs" or confessors. In the curious process, now 
 going on at Rome, for the manufacture, by the gross, of the 353 English "martyrs" 
 who suffered between 1535 and 1681, and whose merits have been so long and 
 so unaccountably overlooked, we find none between 1544 and 1577, the last in 
 the list being Plunket, the "Archbishop of Armagh," who had the misfortune to 
 prefer fidelity to the curia to loyalty to the state, and suffered, like the rest, with a 
 courage worthy of a martyr and of a holy cause. No one can read the records of 
 the devotion and constancy of those who died the forlorn hope of Rome 
 without respect for their honesty and regret for the lives and zeal so wasted and 
 thrown away. "And Paul himself could sit undisturbed in the Vatican, hearing 
 that men were imprisoned, and that blood was poured out in support of a claim 
 which had no better origin, surely he knew, than the ambition of his predecessors 
 and the weak concessions of mortals ; he could sit and view the scene, and not, in 
 pity at least, wish to redress their sufferings by releasing them from the injunc- 
 tions of his decree." Panzani, p. 86. But what Pontiff of mediaeval or later 
 times ever knew pity or shewed mercy when the interests of the curia were
 
 THE REIGN OF EDWARD VI.- 11$ 
 
 Cranmer's first book of the Sacrament was also first pub- 
 lished this year, the views of the Reformers on the Real 
 Presence being, if Strype is to be credited, decided by the 
 study of Bertram's celebrated work. 104 
 
 45. A.D. 1551. On January I3th, Hooper appeared before 
 the Council, and was committed to the primate's custody for 
 contumacy. He had been nominated in the previous July 
 to the bishopric of Gloucester, but objected to be consecrated 
 in, or to wear, the prescribed episcopal vestments. The all- 
 powerful Earl of Warwick wrote to the primate on his behalf, 
 and the king followed it by a letter, assuring Cranmer against 
 the penalties of a praemunire, because Hooper wished him to 
 "omit and let pass certain rites and ceremonies offensive to 
 his conscience " ; but it seems that neither the primate nor 
 Hooper would give way, and so, on January 2/th, Cranmer's 
 endeavours having failed to convince him, he was committed 
 to the Fleet. At last he conformed, and was consecrated on 
 March 8th, the objection to the oath of supremacy being got 
 over by the substitution of another. 105 
 
 46. On January i8th, a royal commission was issued for 
 the strict observance of the Book of Common Prayer, and for 
 the discovery and punishment of the Anabaptist and other 
 heresies. It included the primate, five bishops, five deans, the 
 two secretaries of state, the Dean of the Arches, Mr. Justice 
 Hales, the two masters in chancery, and other doctors and 
 professors. 106 
 
 in the way. See Dodd. Ch. Hist. II. p. 522; m. p. 514; Arsdekin, Theology, 
 in. p. 159; Calendar by Law; Collier, vn. pp. 335, 342 350; Tierney's 
 Dodd. iv. pp. 6684 5 Tablet, Vol. 60, p. 846. 
 
 104 Cran. pp. 254, 57. 
 
 105 Collier, v. pp. 377384, 418; Strype, Cran. pp. 21116; Eccl. Mem. 
 p. 224; Wilk. Cone. iv. -pp. 63, 65, 67; Burnet, n. p. 116. "The regular 
 clergy in those days appeared not commonly out of their own houses, but in their 
 priests' coats with the square cap upon their heads, and if they were of note and 
 eminency, in their gowns and tippets." This habit was "decryed for superstitious, 
 affirmed to be a popish attire, and altogether as unfit for the ministers of the holy 
 gospel, as the ehimire and rochet " were for those "who claimed to be the suc- 
 cessors of the Lord's Apostles." Heylyn, Edw. VI. p. 93. 
 
 106 The commission is of importance, as shewing the views held as to the juris- 
 diction and powers of the crown. It runs, 
 
 82
 
 Il6 ANGLICAN RITUAL. 
 
 On the same date another commission went to the primate, 
 the Bishop of London, Leyson, dean of the Arches, Gosnold, 
 the master in chancery, with five others, to try George van 
 Parris, a surgeon, accused of heresy. 107 
 
 47. At this time, too, there were difficulties with the Lady 
 Mary about her conscientious scruples to the use of the 
 reformed liturgy. It gave occasion to the council to point 
 out that, in the revised book, 
 
 they had only reduced that which was commonly called the mass to 
 the order of the primitive church and the institution of Christ ; with 
 which the king and the whole realm had their consciences well 
 quieted. They added that it had foundation in Scripture upon 
 plain texts, and no glosses, and confirmed by the use of the primitive 
 church ; that the greatest change was not in the substance of their 
 faith, nor in any one article of their creed ; but only the difference 
 was, that they used the ceremonies, observations, and sacraments of 
 their religion, as the apostles and first fathers of the Church did. 
 
 Etsi regibus quidem omnibus qui Christi nomen profitentur, nihil aeque 
 incumbat ac fidem Christianam in suo populo, ac in ecclesiis suae auctoritati regiae 
 subjectis sartam, tectam atque incolumem servare ; nobis tamen qui fidei defensor 
 peculiar! quodam titulo vocamur, maxime prae caeteris curae esse debet, ut non 
 solum pro viribus annitamur, ut Christi religio quam purissime atque integerrime 
 nostro populo tradatur . . . Et quoniam nos ipsi non possumus ad omnia hujus- 
 cemodi in nostra persona obeunda et curanda semper esse in otio et parati .... 
 de advisamento consilii nostri praedicti vos selegimus, quibus hanc nostram curam, 
 et hoc tarn necessarium munus extirpandae et reprimandae haereseos committere- 
 rnus. Ad inquirendum igitur de omnibus articulis haereseos cujuscunque, et ex- 
 aviinandum omnes et singulos subditos nostros, et alios quoscunque infra regnum 
 et dominia nostra residentes et commorantes de et super haeresibus et erroribus 
 quibuscunque, in fide Christiana suspectos, detectos, denunciatos, inquisitos et 
 accusatos, &c. The commissioners had full power to call witnesses, obtain evidence, 
 and try, excommunicate, and condemn heretics of every kind (leaving obstinate 
 offenders to be dealt with by the civil power), as well as to punish and correct all 
 nonconformists and depravers or despisers of the book of Common Prayer, whether 
 clerks or laymen, in the manner directed by the statute. Card. D. A. i. pp. 91 
 93 ; Wilk. Cone. iv. p. 66. 
 
 107 He was convicted and condemned on April 6th, and on the 7th, the 
 " significavit " went. On the 24th he was burnt in Smithfield as an Arian. 
 Wilk. Cone. iv. pp. 44, 45; Stow, p. 1021. The form of " significavit " used 
 may be compared with Cardinal Pole's, where the judges are said to be Pole's 
 commissaries. Wilk. Cone. iv. p. 174.
 
 THE REIGN OF EDWARD VI. 1 1/ 
 
 She held, they said, for custom against truth, they for truth against 
 custom. 
 
 The details are to be found in Burnet and Strype. 108 
 
 48. In June a royal commission was granted to the Bishop 
 of Chester and five others, doctors and bachelors of laws, to 
 hear and determine a case of divorce, and another for a like 
 purpose to Sir W. Petre, Sir R. Read, and others. 109 On 
 September 27th, a third commission (of laymen) was appointed 
 to try and deprive the bishops of Chichester and Worcester. 
 The delegates were Cholmeley, Chief Baron, Sir R. Read, 
 Masters Goodrick and Gosnold, with the two civilians, Doctors 
 Lyall and Oliver. Both were deprived within a month, and 
 were then committed to the Fleet. 110 On October 2Oth, 
 another commission appointed the primate, the Bishop of 
 London, Cox, the king's almoner, Peter Martyr, and Row- 
 land Taylor, divines, Traheron, a civilian, with Lucas and 
 Master Gosnold, lawyers, to consider and order the king's 
 ecclesiastical laws according to the statute. It was super- 
 
 108 Burnet, II. pp. 131 135 j Strype, Eccl. Mem. II. pp. 249 56 ; 
 Collier, v. p. 419. 
 
 109 Strype, Eccl. Mem. II. p. 486. 
 
 110 Id. p. 486 ; Cran. pp, 230, 268 ; Fuller, v. p. 432 ; Chron. Jur. p. 163. 
 Day was afterwards sent by the king's orders to the Bishop of Ely, and Heath 
 
 to the Bishop of London. After two years' straitness, Day wrote to Cecil for 
 his liberty. Speaking of his objections to the taking down of altars, he said : "I 
 sticked not at the alteration, either of the matter (as stone or wood) whereof the 
 altar was made, but I then took, as I now take, those things to be indifferent, and 
 to be ordered by them that have authority. But the commandment that was given 
 me to take down all altars within my diocese, and in lieu of them to set up a table, 
 implying in itself (as I take it) a plain abolishment of the altar (both the name and 
 the thing) from the use and ministration of the Holy Communion, I could not 
 with my conscience then execute." Ellis, Orig. Lett. 3rd ser. in. p. 303. Strype, 
 says, "The See of Chichester being now vacant, upon Bishop Day's deprivation, 
 the altars remained in many churches a good while after. For in May, 1551, a 
 letter from the council was writ into the diocese to this tenor : ' That where, not- 
 withstanding the king's general commandment already passed for the taking down 
 all altars within the realm, divers stand yet in the diocese of Chichester ; that 
 substantial order be taken forthwith for the pulling down all altars within the 
 churches and chapels of the said diocese, and for the setting up of tables in their 
 stead, in some convenient place of the chancels, again.'" Eccl. Mem. n. p. 272. 
 Perhaps the year 1552 is meant and not 1551.
 
 Il8 ANGLICAN RITUAL. 
 
 seded on November Qth by another, when the Bishop of 
 Ely, Dr. May, and Master Goodrick were substituted for the 
 Bishop of London, Traheron, and Gosnold. 111 A new com- 
 mission, dated February 2nd following, is also mentioned by 
 Strype. The Bishop of Ely was no doubt included by reason 
 of his intended appointment as Lord Chancellor, upon the 
 resignation of Rich. Burnet comments unfavourably upon 
 this appointment, and is answered by Collier. 112 
 
 49. This year, too, the primate received the king's com- 
 mand to frame "a book of articles of religion for the pre- 
 serving and maintaining peace and unity of doctrine " in the 
 Church. When finished they were to be set forth " by public 
 authority." The archbishop, in obedience thereunto, drew 
 up a set of articles, which were delivered to other bishops to 
 be inspected and perhaps subscribed. Ridley appears to 
 have aided him in the work. 113 The Common Prayer was 
 also reviewed and amended by the primate, Ridley, Dr. Cox, 
 Bucer, Martyr, and others, Bucer and Martyr having, as it 
 would seem, the greatest hand in suggesting the alterations 
 made. 114 The revision being completed, the book was printed 
 in September by Grafton. On September 2/th, an order 
 came to stay its distribution, in order, probably, with a view 
 to a further alteration. 115 
 
 111 Strype, Eccl. Mem. II. p. 487; Cran. p. 271; Card. D.A. I. p. 95; Wilk. 
 Cone. IV. p. 69. The two last give November nth as the date. Fuller, p. 420. 
 
 112 Chron. Jur. p. 163 ; Strype, Eccl. Mem. II. pp. 290, 291 ; Burnet, II. 
 pp. 139, 140 ; Collier, v. pp. 445450. 
 
 113 Strype, Cran. II. p. 272 ; Burnet, II. p. 127. 
 
 114 Strype, Eccl. Mem. pp. 215, 365, 366; Cran. pp. 210, 266; Burnet, n. 
 p. 129; Collier, V. p. 424; Parker, Introd. pp. xxx. xxxvi. 
 
 115 Mr. Joyce says, "The Canterbury synod met on October I4th and 
 November 5th next ensuing, and it looks very much as if these meetings were 
 called for the special purpose of considering the emendations referred to previously 
 to the whole work being submitted to convocation and parliament " in January, 
 1552. Eng. Synods, p. 479. But the meetings in October and November were 
 after the book was printed, and, as we have already seen, like those of parliament, 
 only for prorogation, and not for business. Ante, pp. 88, 91, n. 40, 48. See also 
 Lathbury, Conv. 141, 142. 
 
 The further alteration made in the Common Prayer appears to have the inser-
 
 THE REIGN OF EDWARD VI. 1 19 
 
 50. A.D. 1552. On January 23rd, parliament, and, on the 
 next day, the Canterbury synod met after their long and 
 many prorogations, both being respectively dissolved on the 
 1 5th and i6th days of April following. The York convoca- 
 tion was also dissolved on the same day as that of Canter- 
 bury. 116 
 
 As the revised book was already printed, it appears 
 certain that convocation was not consulted as to the altera- 
 tions made, nor is there any evidence to shew that it was 
 presented to convocation for approval after printing. 117 Be 
 that as it may, the very first day of the meeting of parlia- 
 ment, a Bill was brought into the Lords regulating the coming 
 to divine service. 118 On April 6th, the bill for uniformity 
 of service was read a third time in the Lords, two bishops 
 dissenting, and was then sent down to the Commons, who 
 sent it back on the I4th, when the two bills were consoli- 
 dated into the one "Act for the Uniformity of Common Prayer 
 and Administration of the Sacraments." 12 To it was added 
 the revised ordinal, which was " to be of like force, authority, 
 
 tion, by means of a slip, not however always in its proper place, of the declaration, 
 which had been signed by the king, as to kneeling at the communion. The 
 Council, by an order to the Lord Chancellor, dated October 27th, IS5 2 > ^ ia ^ 
 directed it to be done. On November 1st following, the book was, for the first 
 time, used, as directed by the act, by Ridley, at St. Paul's. Strype, Cran. 
 p. 289 ; Parker, Introd. p. xxxv. 
 
 116 Synodus convenit pro more solito. Wilk. Cone. IV. pp. 68, 73. 
 
 117 See ante, p. 118, n. 115. 
 
 118 " Hodie, prima vice, lecta est billa, for the appointment of an order to come 
 to divine service." It was read a second and third time on the 25th and 26th, 
 and then "communi omnium procerum assensu conclusa est," and sent down to 
 the Commons, where it was read a first time on March 3Oth, and a second time on 
 the next day. See Journals of both Houses. 
 
 119 ^o Lecta est Billa, for the uniformity and administration of the sacraments 
 through the realm, quae conclusa est dissentientibus," the lords Derby, Stourton, 
 and Windsor, and the bishops of Norwich and Carlisle. It was sent down the 
 same day to the Commons, "with a book of the service drawn out by certain 
 persons appointed by the king's majesty for that purpose," annexed thereto. The 
 bill was read a first time on April 7th, and a fourth time on April I4th, and then 
 sent up to the Lords. See Journals of both Houses. 
 
 120 5 & 6 Edw. VI. c. I.
 
 120 ANGLICAN RITUAL. 
 
 and value as the same like foresaid book, entituled the 
 Book of Common Prayer." 121 The declaration as to kneeling 
 would not, of course, have direct parliamentary authority. 
 
 Strict conformity was again secured by the provisions 
 of the act, requiring all ordinaries to see to its loyal obser- 
 vance. 122 
 
 51. Very many alterations were made in the new liturgy. 
 Mr. Parker accurately remarks : 
 
 Of the more important changes were, first the vestments for the 
 Holy Communion, which had been specially enjoined in the first 
 book, were forbidden by omitting rubric, and by ordering the surplice 
 which was used for the mattins and evensong to be used at the time 
 of the communion also, and at all other times. Next, the words in 
 the Prayer of Consecration, beginning " Hear us, O merciful Father, 
 we beseech thee, and with Thy Holy Spirit," &c., were considerably 
 modified, and in the same way the words spoken at the delivery of 
 the elements, "The Body of our Lord Jesus Christ," &c., were 
 changed into " Take and eat this, &c." With the same intent also 
 the word "altar" was throughout omitted, and the words "holy table" 
 substituted. So also the words " standing humbly afore the midst of 
 the altar" were changed to "standing at the north side of the table," 
 and *' turning him to the altar " omitted ; 12a 
 
 and Strype, speaking of the changes made by the new book, 
 and of the first time it was used, says : m 
 
 Dr. Ridley, the bishop of London, was the first that celebrated 
 the new service in St. Paul's church, which he did in the forenoon ; 
 and then, in his rochet only, without cope or vestment, preached in 
 the choir. By this book all copes and vestments were forbidden 
 throughout England ; the prebendaries of St. Paul's left off their 
 
 121 In this the use of vestments and the pastoral staff was omitted. See ante, 
 pp. 104, 105. 
 
 122 2, 3, Rev. ed. ; and see 2 & 3 Edw. VI. c. I, 2, 3. 
 
 123 Mr. Parker here admits that, in this case, "omission is prohibition." 
 Introd. pp. xxxiv. xxxv. 
 
 124 Cran. p. 290; Stow, p. 1027, who adds, "After the feast of All Saints', 
 the upper quire of Saint Paul's Church in London, where the high altar stood, was 
 broken down, and all the quire thereabout ; and the table of the communion was 
 set in the lower quire where the priests sing."
 
 THE REIGN OF EDWARD VI. 121 
 
 hoods, and the bishops their crosses, &c., as by act of parliament is 
 more at large set forth. 
 
 52. The chief alterations made were, as to the ornaments 
 of the minister, that 
 
 1. The surplice for ministers and the rochet for bishops were the 
 only vestments or ornaments permitted. 125 
 
 Of the church, 
 
 2. The corporas, " massing chalice," and paten were left out. 128 
 Of ceremonies, &c., 
 
 3. The eastward position, the mixed chalice, wafer-bread, the 
 
 sign of the cross in baptism, chrism, exorcism, and trine immersion, $Vi/^ CL A 
 prayers for the dead, extreme unction, and introits were abolished, f- ctu 
 and became unlawful, and the bread was to be received at the table, 
 and in the hands of the communicants kneeling. 
 
 4. "Altars" had already gone, and now the name of both 
 "mass" and "altar" disappeared too. Bread was to be used, if 
 possible the best and finest wheat bread that could be gotten, but in 
 default the bread usually eaten at table with other meats. 127 
 
 125 The new order directed that "the minister at the time of the communion, 
 and at all other times in his ministration, shall use neither alb, vestment, nor 
 cope." See ante, p. 96, n. 56; Collier, v. pp. 42528, 45456. 
 
 126 The paten was properly the "cover of the chalice." The word "paten" 
 never occurs but about once or twice in post- Reformation Articles. 
 
 127 The distinction is between different kinds, and not qualities, of bread. 
 In 1552, fine wheat, but probably brown, bread appears to have been used 
 only by, and at the tables of, the nobility and gentry. The " bread usually eaten " 
 would be barley bread, or else oat or rye cake. In 1596 rye bread and oatmeal 
 was the common household food, even in great families, in the southern counties. 
 In 1626 barley bread was the usual food of ordinary folk. Even in 1750 not 
 more than one-half of the people were believed to use wheat bread ; hardly any 
 was, in fact, used at that time in the northern counties of England. In Cumber- 
 land, the principal families used a little at Christmas. In 1780 wheat bread was 
 not to be met with in the villages and country districts of Scotland, oat cakes and 
 barley bannocks being the rule, a field of wheat planted in 1727 near Edinburgh 
 being looked on as a curiosity. Everyone usually baked for themselves, in many 
 places in a public bake-house. In 1804 there was not a single public baker in 
 Manchester. The baker's bread was called horse bread and sale bread, the loaf, 
 weighing about eighteen ounces troy, selling in 1588 for a penny. A very great 
 distinction, too, was made between bakers of the black and white bread, the one 
 not being allowed to interfere with the other, white bread being styled panis
 
 122 ANGLICAN RITUAL. 
 
 5. The table itself was to stand at communion time in the body 
 of the church or in the chancel, and to have a fair white linen cloth 
 upon it, and the priest was to stand or kneel on the north side of it 
 during the whole service. 
 
 53. The great difficulty and dispute about the position of 
 the table was thus set at rest ; a square table had already 
 been substituted for the oblong " altar," and its position, and 
 that of the minister, was now finally settled beyond all pos- 
 sibility of mistake and dispute. By "standing at the north 
 side," which involved facing southward, could not be possibly 
 meant that the minister was to stand on the west and face 
 eastward ; and the universal care taken in the orientation of 
 churches enabled him to comply with the direction with 
 certainty and accuracy. 
 
 In the changes made the Reformers sought to still more 
 nearly approach to the catholic usages of primitive times. 
 
 The articles agreed upon by the Synod of 1553 say of the 
 new order, 128 
 
 The book which of very late time was given to the Church of 
 England by the king's authority and the parliament, containing the 
 manner and form of praying and ministering the sacraments in the 
 
 kumanus. McCulloch, Diet, of Com. s.v. "bread"; Hassell, Food and its 
 Adulterations, pp. 157 59; Soc. Hist. p. 449. 
 
 The use of pure bread appears to have been insisted on in early times. We 
 find "panem sine fermento," and without salt, ordered. When wafers came into 
 fashion, and the offerings of loaves by the people had ceased, the " altar-breads " 
 or "oble)*" were made by the priests or the nuns, and baked in irons, made 
 specially for the work. In the fourteenth century, we find wheat flour ordered, 
 " panis enim consecrandus debet esse triticius." Thorpe, A.S. Laws, II. p. 58, 
 17; p. 405; Alcuin, Op. I. p. 107; Burgo, Pup. Oc. cap. iii. fo. 17, a; Wilk. 
 Cone. I. pp. 266, 623 ; Maskell, Anc. Lit. p. 168. "Altar-breads" were adver- 
 tised by "the daughters of the Immaculate Conception" at Wells, at one shilling 
 for fifty large or two hundred small. Cath. Calendar, 1879, p. 400, and see 
 Church Times for June nth, 1880, p. 375. The eulogies or "holy-loaves" were 
 common household bread. Rock, Ch. of Fathers, I. pp. 141 155. Robert of 
 Gloucester, in the thirteenth century, wrote : 
 
 " Sir bishop, why not give us of thy white bread 
 
 That thou eatest thyself at thy mass, in thy fair wede ; " 
 Chron. p. 238. 
 
 128 Sparrow, Collect, p. 51 ; Wilk. Cone. iv. p. 76; Card. Synod, I. p. 31.
 
 THE REIGN OF EDWARD VI. 123 
 
 Church of England ; likewise also the book of ordering ministers of 
 the Church, set forth by the aforesaid authority, are godly, and in no 
 point repugnant to the wholesome doctrine of the gospel, but 
 agreeable thereunto, furthering and beautifying the same not a little ; 
 and therefore of all faithful members of the Church of England, and 
 chiefly of the ministers of the word, they ought to be received and 
 allowed with all readiness of mind and thanksgiving, and to be 
 commended to the people of God. 
 
 55. Following after the Act of Uniformity, came other 
 legislation in church matters. The number of holy days and 
 fasts was fixed and limited, the benefit of clergy still further 
 limited, the legality of the marriage of priests re-affirmed, 
 whilst all their children born in wedlock were legitimised. 129 
 
 56. On March Qth, a commission was appointed to try 
 Ferrar, bishop of St. David's, for non-conformity and other 
 offences. The complaint was set out in fifty-six articles, and 
 included charges 
 
 for causing a communion table, which had been placed by the 
 official of Carmarthen in the middle of the church (the high altar 
 being then demolished), to be carried back into the chancel, and there 
 to be disposed of in and near the place where the altar stood ; for 
 suffering many superstitious usages to be retained amongst the 
 people contrary to the laws on that behalf; but chiefly for exercising 
 some acts of episcopal jurisdiction in his own name, in derogation of 
 the king's supremacy. 
 
 Upon the return made by the commissioners, he was 
 indicted at the July assizes, and committed. 130 
 
 57. In September, another was issued to Sir R. Cholmeley, 
 the Chief Justice of the King's Bench, Sir R. Read, Masters 
 
 129 5 & 6 Edw. VI. c. 2, 3, 9, 10 ; see ante, p. 98, 26. The holy days were 
 now reduced to the Sabbath and twenty-seven other days. An act was also passed 
 to prevent fights and quarrels in churches and churchyards. Collier remarks upon 
 it that "the reader may observe that the spiritual jurisdiction" was "managed by 
 parliament, inasmuch as the act decrees that offenders shall be deemed excommu- 
 nicate, and be excluded from the fellowship and company of Christ's congregation. " 
 5 & 6 Edw. VI. c. IV. 2 ; Eccl. Hist. v. pp. 458, 463. 
 
 130 Heylyn, Edw. VI. p. 120; Collier, v. p. 450. Ferrar suffered in Queen 
 Mary's reign, and seems to have been very harshly used in King Edward's.
 
 124 ANGLICAN RITUAL. 
 
 Gosnald and Goodrick, who, with Dr. Lyall and two other lay- 
 men, were appointed to " examine and determine the cause of 
 Tonstall, bishop of Durham, and eight writings touching the 
 same." In October, Tonstall was deprived, his estate confis- 
 cated, and he himself again committed to the Tower. 131 
 
 In this last month, too, a third commission was directed to 
 the primate, the Bishop of London, and others, to enquire 
 after and punish anabaptists and others. 132 
 
 Commissions were also issued for the survey of church 
 goods. The commissioners were to leave 133 
 
 in every parish church or chapel of common resort, one, two, or more 
 chalices or cups, according to the multitude of the people, in every 
 such church or chapel ; and also such other ornaments as by their 
 discretion shall seem requisite for the divine service in every such 
 place for the time. 
 
 58. A.D. 1553. A new parliament met on March ist, and 
 the convocations of Canterbury and York on the following 
 day; parliament being dissolved on March 3ist, and the 
 convocation of Canterbury on April 1st, but that of York on 
 April 1 5th, and after a grant of a subsidy to the king. 134 
 
 Fuller says that this parliament meddled with no church 
 matters, 135 
 
 131 On March 28th, a bill for the bishop's deprivation had been brought into 
 the Lords ; it was read a third time on the 3Oth, and the next day read again and 
 sent down to the Commons, the primate and Lord Stourton dissenting. The bill 
 was " for certain heinous offences by him committed." It does not seem to have 
 been sent back from the Commons, hence probably the subsequent commission. 
 The offence charged was a civil one, " misprision of treason." The primate took 
 Tonstall's part against the Duke of Northumberland, who had the chief hand in 
 the matter. H. of Lord's Journals ; Burnet, II. p. 148 ; Strype, Cran. p. 288 ; 
 Eccl. Mem. p. 366 ; Collier, V. p. 490. 
 
 132 Strype, Eccl. Mem. pp. 365, 489. 
 
 is 3 Card. D. A. I. p. 101; Wilk. Cone. IV. p. 78 ; Fuller, p. 417; Collier, V. 
 pp. 494 96. The ' ' discretion " was, of course, to be a lawful one. 
 
 is* \Vilk. Cone. IV. pp. 73, 88. There is much difficulty in fixing the exact 
 dates of many facts and events, owing to the difference between the historical and 
 legal years, some writers apparently following the one, and some the other. The 
 historical year has been followed in this work. 
 
 is* Ch. Hist. pp. 420, 421.
 
 THE REIGN OF EDWARD VI. 12$ 
 
 save that therein a subsidy, granted by the clergy, was confirmed ; 
 such monies being the legacy, of course, which all parliaments 
 (coming to a peaceable end) bequeath to their sovereign. As for the 
 records of this convocation, they are but one degree above blanks, 
 scarce affording the names of the clerks assembled therein. Indeed, 
 they had no commission from the king to meddle with church busi- 
 ness, and every convocation in itself is born deaf and dumb, so that 
 it can neither hear complaints in religion, nor speak in the redress 
 thereof, till first Ephatha, be thou open, be pronounced unto it by com- 
 mission from royal authority. 
 
 Now the true reason why the king would not intrust the diffusive 
 body of the convocation with a power to meddle with matters of 
 religion, was a just jealousy he had of the ill affection of the major 
 part thereof; who, under the fair rind of Protestant profession, had 
 the rotten core of Romish superstition. It was therefore conceived 
 safer for the king to rely on the ability and fidelity of some select 
 confidants, cordial to the cause of religion, than to adventure the 
 same to be discussed and decided by a suspicious convocation. 
 However, this barren convocation is entituled the parent of those 
 Articles of Religion (forty-two in number), which are printed with this 
 preface, Articull de quibus in Synodo Londinensi, Anno Domini, 1552, 
 inter Episcopos, et alios eruditos viros convenerat. With these was 
 bound a catechism, younger in age (as bearing the date of next year), 
 but of the same extraction, relating to this convocation as author 
 thereof. Indeed, it was first compiled (as appears by the king's 
 patent prefixed) by a single divine (characterised "pious and 
 learned "), but afterwards " perused and allowed by the bishops and 
 other learned men " (understand it, the convocation), " and by royal 
 authority commended to all subjects, and commended to all school- 
 masters to teach their scholars." 
 
 Yet very few in the convocation ever saw it, much less explicitly 
 consented thereunto ; but these had formerly (it seems) passed over 
 their power (I should be thankful to him who would produce the 
 original instrument thereof) to the select divines appointed by the 
 king, in which sense they may be said to have done it themselves by 
 their delegates, to whom they had deputed their authority. 
 
 59. Of this catechism the authorship is unknown. Its use 
 was enforced "on all schoolmasters and teachers of youth," 
 by a royal injunction dated May 2ist, which says that it was
 
 126 ANGLICAN RITUAL. 
 
 "written by a certain godly and learned man," and when 
 presented to the king, was by him committed for diligent 
 examination "to certain bishops and other learned men," 
 whose judgments he had in great esteem. "The same bishops 
 and learned men, I suppose," says Strype, " that were framing 
 and preparing the Articles of Religion the last year." Strype 
 speaks of a catechism as " allowed by the synod," but whether 
 it was this one or no he is uncertain. 136 
 
 60. The facts relating to the forty-two articles are less 
 obscure, though there is no proof of their formal sanction at 
 any time before issue, or indeed afterwards, by either or 
 both the convocations. They were drawn up and set forth 
 by what Strype terms "public authority," that is to say, 
 by the king's, for it was 
 
 in the month of May, 1553, that these articles, agreed upon by the 
 bishops and other learned men, in the synod at London, in the year 
 of our Lord, 1552, for avoiding of controversy in opinions, and the 
 establishment of a godly concord, in certain matters of religion, were 
 published by the king's commandment. 137 
 
 The king's letters, directed to the primate's official, the 
 Dean of the Arches, commanded him to publish them, "in 
 order to take away dissention of opinion," and to require the 
 subscription of the clergy and schoolmasters to them, 138 whilst 
 those to the primate speak of the articles as "devised and 
 gathered with great study, and by counsel and good advice of 
 the greatest learned part of our bishops of this realm, and 
 sundry others of our clergy." 139 
 
 61. That the " articles agreed upon by the bishops and 
 other learned and godly men, in the last convocation at 
 
 136 Liturgies of K. Edw. VI. p. 493 ; Park. Soc. ; Strype, Cran. pp. 293, 
 272 ; Eccl. Mem. If. p. 368 ; Wilk, Cone. IV. p. 79 ; Collier, V. p. 497 ; Bur- 
 net, II. 166. 
 
 137 Strype, Eccl. Mem. p. 368, who copied from the " Warrant Book." They 
 were also drawn up by the king's orders. 
 
 138 Strype, Cran. pp. 293, 294 ; Wilk. Cone. IV. p. 79. The dean wrote on 
 June 2nd that he had cited the clergy. 
 
 139 Strype, Eccl, Mem. p. 421.
 
 THE REIGN OF EDWARD VI. 12J 
 
 London," in 1552, means that they were agreed upon by the 
 bishops and clergy of one or both convocations, cannot be 
 contended for a moment. Collier, adopting the view rejected 
 by Fuller, though put forth by Heylyn, thinks " they were 
 passed by some members only, delegated by both houses for 
 that purpose " ; but of this there is also no proof, and it is 
 mere conjecture. That there was a synod of bishops and 
 others who agreed upon these articles there can be no doubt, 
 but how, by whom, and when called, and of whom composed, 
 we know for a certainty nothing. 140 
 
 140 In 1551, the primate received the king's command to compile them ; this 
 he did with Ridley's help. They were then sent round to all, or some of the 
 bishops for inspection and approval. On May 2nd, I55 2 > the Privy Council sent 
 to Cranmer for them, and asked if they had been set forth by any public authority 
 as ordered. In September they were returned to him, and after revision and 
 correction sent back, on September iQth, to the secretaries of state, Cecil and 
 Cheke, but were soon after presented by the archbishop to the king, with a request' 
 for their publication and observance. In October they seem to have been in the 
 hands of the king's chaplains for examination, and were returned on November 
 23rd by the council for the primate's last review. The next day they were sent 
 back again to the council. Convocation met on March 2nd, 1553, and Cranmer 
 was at the council in February, March, and April, but not after June 8th ; on one 
 of these occasions, and most likely after a formal assent given, as would be fitting, 
 by the bishops only who were in synod in March, the Articles were formally pub- 
 lished by the king's authority and subscribed by the clergy. The king appears to 
 have written to the primate's official principal in May, for on June 2nd he signified 
 to the archbishop that he had cited the clergy so at least Strype says but the 
 royal mandate, witnessed by Cranmer, is dated June igth, and the clergy are 
 therein summoned to appear on and after June 23rd, between seven o'clock and 
 nine in the morning. Card. Synod, p. I ; Strype, Cran. pp. 272, 293, 294 ; 
 Eccl. Mem. p. 368 ; Burnet, II. pp. 127 29 ; Collier, v. pp. 427, 467 ; Wilk. 
 Cone. IV. 79 ; Heylyn, Edw. VI. p. 121 ; Fuller, Ch. Hist. p. 421. They were 
 articles for uniformity, for, as Burnet says, " One notion that has been since taken 
 up by some, seems not to have been then thought of ; which is, that these were 
 rather articles of peace than belief; so that the subscribing was rather a compro- 
 mise not to teach any doctrine contrary to them, than a declaration that they 
 believed according to them. There appears no reason for this conceit, no such 
 thing being then declared. So that those who subscribed did either believe them 
 to be true, or else they did grossly prevaricate," and we may add, perjure them- 
 selves. At Rome they were clearly not looked upon as "articles of peace." 
 "Fidem Catholicam perverteret, atque ex Anglia et Hibernia eliminaret," says 
 Spondanus (of Edw. VI.), II. p. 507. Missae Sacrificium abrogatum, vasa sacra, 
 cruces, candalabra aurea,- argentea, Regis fisco adjudicata. Imperata sub utraque 
 specie Communio Eucharistica ; vulgaris idiomatis usus in sacra introduces.
 
 128 ANGLICAN RITUAL. 
 
 Warner says, 141 
 
 It is certain they were never offered to convocation, at least to the 
 lower house, and they were published only by the king's authority. 
 The archbishop's reason probably for not bringing them into the 
 convocation, was, Bishop Burnet says, because his grace had 
 observed many ready to obey orders when they were made, who 
 who would not concur at all in making them. 
 
 The majority of the bishops were, however, now favour- 
 able to the Reformation, and as the framing of Liturgies and 
 Articles of Faith belongs, as we have noticed, to them only, 142 
 there was no need to consult the clergy on the matter, least 
 of all convocation, which was not a church synod, but only a 
 clerical parliament called together by the king's writ for purely 
 civil purposes, whatever advantage or use may have, from 
 time to time, or afterwards, been taken or made of the meeting 
 for church or other objects. 
 
 62. The articles themselves formulated and expressed 
 many, if not most, of the first principles of the Reformation. 
 
 Of the church we read, 143 
 
 The visible Church of Christ is a congregation of faithful men, in 
 which the pure word of God is preached, and the sacraments be duly 
 ministered according to Christ's ordinance in all those things that of 
 necessity are requisite to the same. 
 
 The supremacy of the state is affirmed in the articles on 
 " the authority of general councils," and " of civil magistrates." 
 
 62. In this year, too, the design of a reformation of the 
 ecclesiastical laws came near to perfection. Fuller remarks 
 hereon 144 that 
 
 Haeretici visitatores instituti qui omnia Catholicae religionis monumenta, signa, 
 tesserasque everterent, abolerent. Nat. Alex. VIII. p. 312 ; and see L'Hist. Eccl. 
 della RivoL of Pollini, pp. 197 250; Lingard, Hist. Eng. v. p. 170; Flanagan, 
 Manual, pp. 454, 455 ; Hist, of the Church in England, n. pp. 114, 115. 
 
 141 Eccl. Hist. II. p. 396 ; Dodd, I. p. 358 ; Collier, VI. p. 38. 
 
 142 Ante, p. 102, 29. 
 
 143 Sparrow, p. 46 ; Card. Synod. I. p. 10 ; Wilk. Cone. IV. p. 75. Art. 34 
 sanctioned, as we have seen, the new book of common prayer. See ante, p. 122. 
 
 141 Ch. Hist. pp. 419, 420. The remarks are founded on the preface to the 
 " Rtformatw Legttm. " See Lingard, Hist. Eng. v. p. 180.
 
 THE REIGN OF EDWARD VI. I2Q 
 
 when the pope had engrossed to his courts the cognizance of all 
 causes which either looked, glanced, or pointed, in the least degree, 
 at what was reduceable to religion, he multiplied laws to magnify 
 himself; whose principal design therein was not to make others 
 good but himself great; not so much to direct and defend the 
 good, to restrain and punish the bad, as to ensnare and entangle 
 both. For such was the number of their Clementines, sextines, intra 
 and extravagantes, provincials, synodals, glosses, sentences, chapters, 
 summaries, rescripts, breviaries, long and short cases, &c., that none 
 could carry themselves so cautiously but would be rendered ob- 
 noxious, and caught within the compass of offending. Though the 
 best was, for money they might buy the pope's pardon, and thereby 
 their own innocence. 145 Hereupon, when the pope's power was 
 banished out of England, his canon law, with the numerous books 
 and branches thereof, lost its authority in the king's dominions. 
 
 Hence, the need of a sifting of what was left, and 
 of a "Reformat Legum" whereby and wherein the king's 
 ecclesiastical laws might be restored and clearly set out, 
 " symmetrical to the municipal laws of the land." 
 
 63. The king's death prevented the establishment of the 
 carefully prepared code, but though its contents are not 
 legally binding, we are correctly told 146 that 
 
 it is of extreme historical value as shewing what were the opinions 
 of our reforming statesmen and divines on the subject treated of, 
 what were the regulations they thought expedient for the welfare of 
 the nation and of the church, what were the intentions of the legisla- 
 ture, and what would have been the authoritative rules of ecclesiasti- 
 cal law and policy if those intentions had been fairly and finally 
 carried out. For it is to be remembered that we have, embodied in 
 
 145 The preface to the "Reformatio Legum " has it that, as the end of a comedy 
 is a marriage, so the pontifical laws found their equivalent in cash, the collection of 
 which, as "Peter Pence," is, we are still assured, "the work of capital import- 
 ance, without which there would be for the holy see neither liberty nor dignity, nor 
 any assured means of exercising its divine ministry." Leo XIII. to Bp. of 
 Orleans. The fact stated in Acts iii. 6 presents a favourable contrast, and a con- 
 dition of things which admits of being tested by results. 
 
 146 The work itself consists of fifty-one chapters or titles. Collier gives a brief 
 abstract. The law runs all throughout in the king's name, and he speaks in person 
 through the whole book. Eccl. Hist. V. pp. 468 490. 
 
 9
 
 130 ANGLICAN RITUAL. 
 
 the " Reformatio Legum? not haphazard thoughts thrown off under 
 stress of time but the well digested results of the most renowned 
 divines and statesmen, undertaken and carried on under the auspices 
 of two proceedings in convocation, of four acts of parliament, of at 
 least two commissions, and under the special directions of two 
 successive sovereigns ; and as these labours were statutably originated 
 by the self-same act as that which established the court of delegates, 
 it is surely to the " Reformatio Legum " that we may fairly look for 
 an enunciation of the principles and a direction of the practice, 
 which, as was then intended, should govern the court in causes 
 ecclesiastical. 
 
 64. Now we find that 
 
 in this book, under the title De judiciis contra Juzreses, the first 
 chapter lays down the gradation of the proceedings in exact ac- 
 cordance with the statute establishing the Court of Delegates, viz. 
 "from the bishop to the archbishop and from the archbishop to 
 the crown." l " 
 
 There, however, the matter ended, unless indeed the crown 
 saw fit to grant a commission of review. 
 
 With respect to other matters and to appeals therein, the 
 order was, where an appeal was permitted, 
 
 from archdeacons, deans, and those who are under episcopal rank 
 but have ecclesiastical jurisdiction, -it shall be lawful to appeal to 
 the bishop, from the bishop to the archbishop, and from the arch- 
 bishop to the king's majesty. When the cause shall have been so 
 referred, we will that, if it be an important one, it shall be decided 
 by a provincial council, or by three or four bishops, to be appointed 
 by us for that purpose. 148 
 
 147 The expression is, "ad Regalempersonam,"not " ad nostram majestatem. " 
 Heretics and blasphemers were on the same footing. Everyone who affirmed, 
 defended, preached, or taught any heresy, was to be tried, not by the archdeacon, 
 but by the bishop or archbishop, but with an appeal from the bishop to the arch- 
 bishop, and from the archbishop to the king in person, who would hear it by the 
 delegates. Dejud. con. haer. p. 22. 
 
 148 Ref. Leg. Tit. De Appellat. c. xi. p. 283. Mr. Joyce has overlooked the 
 fact that the title De Appellationibus does not refer at all to cases of heresy or 
 blasphemy, but only to certain appeals from archdeacons and others under epis- 
 copal rank. The reference by the king to a "provincial council" (not to a 
 convocation), was optional, and to be only "si gravis sit causa," and of this the
 
 THE REIGN OF EDWARD VI. 131 
 
 65. The "Reformatio Legum" ignored convocation, only 
 recognising and making provision for .the two usual and 
 lawful church councils and assemblies, the provincial and 
 diocesan synods ; whilst it very distinctly affirmed, under the 
 title of the office and jurisdiction of ecclesiastical judges, the 
 fulness of the royal jurisdiction, thus : 
 
 The king has the same and the fullest jurisdiction, both civil and 
 ecclesiastical, over the archbishops, bishops, clergy and other min- 
 isters, within his kingdom and dominions that he has over his lay 
 subjects, and can exercise both, since all jurisdiction both secular 
 and ecclesiastical is derived from one and the same fountain, 149 
 
 the archbishops and bishops having ordinary jurisdiction 
 in their dioceses to hear and judge of all offences within their 
 jurisdiction, and if need be to call in the aid of the civil power. 
 
 66. The archbishop was to visit his whole province once, 
 and to see to, and visit vacant dioceses. Negligent bishops were 
 to be paternally admonished, and if that did no good, to be 
 deprived. In case of disputes between bishops, the archbishop 
 was to decide, but in any disagreement between the bishops 
 and the archbishop, the king was to decide. 
 
 Provincial synods were to be only called to decide grave 
 questions, and then with the king's permission and by his 
 command alone. 150 
 
 67. Diocesan synods were to be held once a year, in the 
 beginning of Lent, and are prescribed as the most salutary 
 means for preserving order and maintaining a good under- 
 standing between the bishop and his clergy. Here errors 
 were to be censured, mistakes rectified, differences examined 
 and composed, and most exact and diligent enquiry made 
 concerning ritual and ceremonial conformity, and the laws 
 in such matters enforced. Each presbyter was to give his 
 opinion on questions in controversy, the final decision to be 
 
 king would be the sole judge. Provincial synods were only to be called "si 
 contigerit in Ecclesia gravem aliquanclo exoriri causam," and then only by, and at 
 the will of, the king. 
 
 149 Tit. De officio et Jurisdict. omnium Judicum, p. 190. 
 
 190 Tit. De Ecclesia, c. 17, 18, pp. 102, 103. 
 
 92
 
 132 ANGLICAN RITUAL. 
 
 with the bishop. Any causes, irregularities, or differences 
 that could not then be disposed of were to be decided in the 
 bishop's court or by the archdeacon at his September visita- 
 tion. The bishop's decisions, whether given in synod or by 
 his archdeacon at visitation, to be binding and final, subject 
 to an appeal to the archbishop. 151 
 
 68. On July 6th, the king died, having left by his will to 
 the Lady Jane Grey the fatal legacy of a crown. With his 
 death the history of " The Reformation Settlement " closes. 
 
 161 Id. cap. 19 23, pp. 103 5. For the other matters treated of, the reader 
 is referred to the work itself. Lingard terms it "a most interesting document, 
 inasmuch as it discloses to us the sentiments of the leading reformers on several 
 questions of the first importance." Hist, of Eng. v. p. 171 ; see Dodd, I. p. 355, 
 356 ; Collier, V. p. 139.
 
 CHAPTER IV. 
 
 THE REIGN OF MARY. 
 From July 6th, 1553, to November i8//$, 1558. 
 
 1. "The obstacle of the Lady Jane's title being removed, 
 Queen Mary was crowned on October ist, 1553," and soon 
 after the " old religion " and way of worship was formally 
 restored, the work of the Reformation settlement all but 
 undone, and the supremacy of the pope and the canon law 
 re-established. 1 Dodd remarks : 
 
 It is perhaps an instance we seldom read of in history of so 
 general a defection as there was in Henry VIII.'s reign, unless it 
 was in Queen Mary's, when the nation returned again to the religion 
 of their ancestors, and the change was much more universal. Besides, 
 several circumstances occurred in the former case to lessen the sur- 
 prise. King Henry contended with the see of Rome about the 
 article of the supremacy, (being orthodox in all other points), and 
 the article was so expounded that the generality seem not to have 
 extended it to an article of faith in opposition to the whole church, 
 so that they might easily be led astray in that particular. But when 
 Queen Mary ascended the throne, a system of religion, consisting of 
 many articles, was renounced in an instant by the whole nation. I 
 may freely say by the whole nation, because the number of those 
 called Reformers was so very inconsiderable that it could scarce be 
 called a party. 2 
 
 2. But " the ancient religion being re-established, the next 
 thing they went upon was to perpetuate the happiness." 3 
 
 To secure this result over 30,000 " heretics," both citizens 
 and aliens, were forthwith driven out of the realm; 4 some 
 
 1 Dodd, i. pp. 446 467. See Persons, Le tre Conversion!, I. p. 191. 
 
 2 Id. p. 448. Dodd's view is hardly borne out by the facts of Mary's reign. 
 
 3 Id. p. 457- 
 
 4 Dodd puts it that they "took pet and went abroad." I. p. 448.
 
 134 ANGLICAN RITUAL. 
 
 3000 married clergymen promptly deprived ; 280 (and prob- 
 ably many more) men, women, and children burnt alive for 
 heresy, 5 and a very large number starved or tortured to 
 death in the bishops' prisons or other jails. Of the numbers 
 who suffered for political reasons, and for complicity with the 
 various risings, no exact account exists. Many were guiltless, 
 but fell victims either to private malice or the indiscriminate 
 vengeance that spared neither age, sex, merit, nor innocence. 
 
 3. The steps taken served no doubt for the temporary 
 restoration of the Roman supremacy, but they were fatal to 
 all permanent and good results. The doctrine and system 
 that required such aid needed no other condemnation ; and 
 the brief reign of Mary sufficed to destroy for ever all hope 
 of any final and lasting success. 
 
 Dodd contends that the legislative power of England was 
 answerable, and that the guilt does not rest on Rome. He 
 says, in apology : 6 
 
 If persecution upon account of conscience is a doctrine to be 
 allowed of; if the legislature judged it proper to revive the ancient 
 laws in that case ; if several bishops, clergy, and others were become 
 delinquents by disobeying and deserting the communion of that 
 church in which they were baptised and educated, and, after being 
 reconciled, relapsed again into the error they had renounced, where 
 
 5 In the pale march to death of brave unconquered souls, there were some 184 
 working men and 55 women. Unable perhaps to argue for their faith, they knew 
 well how to die for it. The number of working men and women who gave their 
 lives to obtain for us our great gains of liberty and freedom is remarkable. 
 Almost the first in the list of confessors stands JOHN BADBY, "arte faber," as 
 Walsingham terms him. He was enclosed in a cask, and, says the chronicler, 
 " mugitque miserabiliter inter incendia." His groans moved Prince Henry to 
 pity, and he ordered the fire to be drawn away and the barrel to be opened. The 
 half dead sufferer was offered his life and threepence a day, a large sum then, if he 
 would recant. The offer was refused, and the "heretic" went back, was re- 
 enclosed in his cask, and died. This was in 1410. His offence was the denial of 
 the Real Presence. He affirmed, "quod nonest Corpus Christi quod sacramenta- 
 liter tractatur in ecclesia, sed res quaedam inanimata . . . et eligit potius se com- 
 burendum quam sacramento vivifico deferre reverentiam. " Walsingham, n. p. 
 282, Rolls series ; Ellis, Orig. Let. 2nd ser. I. p. 89 ; see Persons, III. pp. 272 
 289, and App. Q. 
 
 6 Id. p. 463.
 
 THE REIGN OF MARY. 135 
 
 this was the case, could there ever be a greater provocation or better 
 grounds to put such laws in execution ? 7 All that seems particular 
 in Queen Mary's reign was an excess in the manner, either in 
 punishing, may be now and then, improper persons, a misman- 
 agement those only seem answerable for who were immediately 
 concerned to see the law executed. 
 
 4. A.D. 1533. On August 5th, the queen made a formal 
 entry into London. Stow says that the Princess Elizabeth 
 "rode out at Aldgate toward the queen, accompanied by 
 1000 horse, knights, ladies, gentlemen, and their servants." 8 
 The bishops who were in prison were forthwith set at liberty. 
 Gardiner was sworn of the Privy Council, and Cox, the dean 
 of Westminster, sent to the Tower, where Sir J. Cheke and 
 others already were. On the 6th, Bonner and Tunstall were 
 released. 
 
 On August 1 3th, owing to a tumult at Paul's Cross at 
 an anti-Reformation sermon, order -was taken at the Privy 
 Council for the keeping the peace ; and the Lord Mayor was 
 then charged to declare to the common council on the 
 morrow 
 
 the queen's highness' determination and pleasure, uttered unto them 
 by the queen's own mouth, in the Tower as yesterday, being the 
 1 2th of this instant, which was, that albeit her grace's conscience 
 
 7 "It was," says Lingard, "the lot of Mary to live in an age of religious 
 intolerance, when to punish the professors of erroneous doctrine was inculcated as 
 a duty, no less by those who rejected than by those who asserted the papal 
 authority." But whilst this is no doubt true, a careful enquiry into the origin and 
 history of the laws that fettered and punished liberty of conscience and of thought 
 shews that the guilt of the initiative did not rest with the state. And it was by 
 very slow degrees, even in England, that the principles of a large and really 
 Christian toleration became fairly understood. At the Vatican, both then 
 and now, as the "syllabus" proves to us, they were, and are not even faintly 
 grasped. "Heresy" is still the chief and capital offence, first on the list 
 of all crimes, being "high treason" against God. Hence it is that we some- 
 times find amongst the bitterest and most ferocious persecutors, men who were 
 personally gentle and forbearing, but in matters of faith bearing only the name, 
 and not having the spirit of Christ. Luke ix. 51 7; x. 8 17; John xvi. 2; 
 Lingard, Hist. Eng. v. p. 227 ; see App. Q. 
 
 8 Annals, p. 1035, 6; Collier, V. p. 10; Burnet, II. p. 178; Strype, Eccl. 
 Mem. in. p. 17.
 
 136 ANGLICAN RITUAL. 
 
 is stayed in matters of religion, yet she meaneth graciously not to 
 compel and constrain other men's consciences otherwise than 
 God shall, as she trusteth, put in their hearts a persuasion of 
 the truth that she is in, through the opening of His word unto 
 them by godly, virtuous, and learned preachers, with the rest of that 
 matter. 
 
 And at the same council it was resolved to stop all 
 preachers not licensed by the queen's majesty ; 9 and on the 
 1 5th, the council, by letter to the Bishop of Norwich, stayed 
 all preachers in his diocese, save those licensed by the queen. 
 Several "seditious preachers" were also committed. 10 
 
 5. On August 1 8th, a "proclamation about religion" was 
 put forth by the queen. It recited the diversities of opinions, 
 the revived contentions of her reign, and the evil reports 
 spread abroad by evil disposed persons, and went on to 
 say that the queen had thought good to make her will and 
 pleasure known to all her subjects as followed. Speaking of 
 the religion she had professed from her infancy, it added, 11 
 
 which as her majesty is minded to observe and maintain for herself 
 by God's grace during her time, so doth her highness much desire, 
 and would be glad the same were of all her subjects quietly and 
 charitably entertained. And yet she doth signify to all her majesty's 
 loving subjects, that of her most gracious disposition and clemency, 
 her highness minded not to compel any her said subjects thereunto 
 until such time as further order, by common assent, may be taken 
 therein. 
 
 The proclamation further exhorted all her subjects 
 to live together in quiet sort and Christian charity, leaving those 
 
 9 Burnet, II. p. 180; Council Book, St. Pap. (Burl.), p. 168 ; Strype, 
 Eccl. Mem. p. 21 ; and Collier, VI. pp. II, 12, who goes into a long debate as to 
 the queen's power to stop preaching by a proclamation, but it was undoubted. 
 On Aug. 2gth a commission was granted to Gardiner to give licenses under the 
 great seal to such as he should think meet and able to preach. Burnet, n. p. 183 ; 
 Rymer, Foed. xv. p. 337. 
 
 10 Council Book, St. Pap. , p. 1 70. Collier thinks the letter was a circular 
 one, which is not unlikely, vi. p. 12. 
 
 11 Card. D. A. I. p. 103 ; Wilk. Cone. iv. p, 86 ; Dodd, I. pp. 445, 540 ; 
 Strype, Eccl. Mem. in. p. 25.
 
 THE REIGN OF MARY. 137 
 
 new-found devilish terms of papist and heretic, and such like, and 
 applying their whole care, study, and travail to live in the fear 
 of God. 
 
 6. On the 22nd, the Duke of Northumberland, with 
 Sir J. Gates and Sir T. Palmer, were executed on the 
 Lady Jane's account, and letters were sent to Coverdale 
 and Hooper requiring them to appear before the Privy 
 Council. 12 
 
 On August 23rd, Gardiner was made Lord Chancellor, 
 the seal being taken from the Bishop of Ely. Strype 
 says : 13 
 
 All the matters of the church the queen left wholly to the man- 
 agement of the Bishop of Winchester, whom she now advanced from 
 a prisoner in the Tower to be Lord High Chancellor of England. 
 And indeed the governance of the whole realm was committed to 
 him with a few others. He ruled matters as he would, and that all 
 England knew, and saw plainly what he could not do in one parlia- 
 ment that he did in another. 
 
 On the same day "mass began at St. Nicholas, Cole- 
 Abbey, sung in Latin, and tapers set on the altar and a 
 cross." 14 
 
 On August 29th, Hooper, and the next day, Coverdale, 
 appeared before the Privy Council. On September ist, 
 Hooper, "for considerations the council moving," was sent 
 to the Fleet, and Coverdale ordered to attend the council's 
 pleasure. On the 4th, Latimer was summoned, and on the 
 5th, a mixed commission of review, mostly laymen, reversed 
 the decision of the delegates, and restored Bonner to his 
 
 12 Strype, Cran. p. 315; Eccl. Mem. pp. 22, 27; St. Pap. (Burl.), p. 173. 
 
 13 Id. p. 173; Collier, VI. p. 14; Dodd, I. pp. 504, 505; Strype, Cran. 
 p. 311. He was a son of Lionel, bishop of Salisbury, and a man of learning, 
 energy, and ability. Upon the restoration of the canon law and the revival of the 
 statutes against heresy, he, together with Bonner, carried out and enforced, with 
 consistent but unflinching severity, both in the spirit and letter, their intolerant 
 provisions. He died in November, 1555, leaving a large fortune. See God- 
 win, de Prsesul. Ang. pp. 236, 237; Dodd, I. pp. 5017; Collier, IV. pp. 127, 
 154- 
 
 14 Strype, Eccl. Mem. III. p. 22.
 
 138 ANGLICAN RITUAL. 
 
 see. 15 On the 6th, the two Chief Justices were heavily fined 
 and set free. 16 
 
 On September I3th, Cranmer appeared before the council, 
 and was remanded to the next day. He had already, in the 
 early part of August, been summoned before and questioned 
 by the council, " about the Lady Jane's business," but escaped 
 with a severe reprimand and a command to keep his house and 
 be forthcoming. Latimer also answered his summons, and was 
 forthwith committed to the Tower " for seditious demeanour," 
 where, on September I4th, Cranmer followed him, on a charge 
 of sedition and treason. 17 The resolution of the Privy Council 
 ran thus : 18 
 
 This present day, Thomas, archbishop of Canterbury, appearing 
 before the Lords, as he was the day before appointed, after long and 
 serious debating of his offence by the whole board, it was thought 
 convenient that, as well for the treason committed by him against the 
 queen's highness, as for the aggravating of the same his offence, by 
 spreading abroad seditious bills, moving tumults to the disquietness 
 of the present state, he should be committed to the Tower, there to 
 remain and be referred to justice, or further ordered, as shall stand 
 with the queen's pleasure. 
 
 On the next day, one Robert Mendham, a tailor, was had 
 
 15 Collier says the date of the commission was September 5th, Burnet makes 
 it August 22nd, whilst Strype says the sentence of restitution was read publicly in 
 St. Paul's on September 5th. Gardiner, Tonstal, Heath, and Day were, according 
 to Burnet, restored by commissions. Collier, VI. p. 10 ; Bumet, II. p. 183 ; 
 Strype, Eccl. Mem. in. p. 23 ; Rymer, Foed. XV. pp. 334. 
 
 16 St. Pap. (Burl.), pp. 173, 177, 178, 179; Strype. Eccl. Mem. Hi. p. 22. 
 A number of clergymen and laymen were also dealt with by the Privy Council. 
 
 17 St. Pap. (Burl.), p. 183; Strype, Cran. pp. 307 314, who says Cranmer 
 refused to fly, although he foresaw the coming storm, and urged others to do so, 
 whilst there was time. 
 
 18 St. Pap. (Burl.), p. 184. The better opinion seems to be that Katherine 
 was never a real wife to Arthur. But upon the consideration of the provisions of 
 the acts then in force, and the fact of the doubtful validity of the will of 
 Henry VIII., the charge of treason against Cranmer seems hardly sustainable. 
 See 28 Hen. VIII. c. 7 (repealing 25 Hen. VIII. c. 22), and 35 Hen. VIII. 
 c. I, as to the succession. Burnet, II. p. 185; Collier, V. pp. 165, 171 ; Fuller 
 gives the will. Ch. Hist. p. 243.
 
 THE REIGN OF MARY. 139 
 
 before the council, and sentenced to do penance in church, 
 " for shaving a dog in despight of priesthood." 
 
 7. On September i6th, orders were sent to the mayors of 
 Dover and Rye 
 
 to suffer all such Frenchmen as have been lately living at London 
 and hereabouts under the name of Protestants, to pass out of the 
 realm by them, except a few such whose names shall be signified 
 unto them by the French ambassador, if he do signify any such. 19 
 
 These letters may perhaps enable us to fix the date of the 
 merciless edict commanding all aliens to quit the realm within 
 twenty-four days. It was aimed more especially, as its terms 
 shew, at the " hereticks," who had both preached and taught 
 " innumerable heresies " within the realm. 20 
 
 8. On October 1st, Mary was crowned by Gardiner, Day 
 preaching the sermon. A general pardon was proclaimed, but 
 the prisoners in the Tower and Fleet, with sixty-two others, 
 were excepted. 21 On October 4th, Holgate, archbishop of 
 York, was, " for divers his offences," committed to the Tower. 22 
 
 On October 5th, parliament and, on the next day the two 
 convocations, met. The writs that called both parliament and 
 convocation together still retained the style and title of the 
 
 19 St. Pap. (Burl.), p. 185. 
 
 20 Wilk. Cone. IV. p. 93; Strype, Cran. p. 314; Dodd, I. pp. 448456. 
 Collier puts the issuing of the proclamation later, V. p. 63. "Thirty thousand 
 heretics were banished the kingdom, comprising Lutherans, Calvinists, Zuinglians, 
 Anabaptists, Socinians, Seekers, and such like." Liguori, Hist, of Heres. II. p. 
 22, ed. Duffy ; p. 404, ed. Rome. ' ' Dicuntur autem ex hoc decreto abisse supra 
 trigenta millia haereticorum, variorum nationum et sectarum." Sanders, De 
 Schism, p. 281. Pollini says, "E dicesi che per vigor di questo bando, se ne 
 partirono piu di trenta mila persone di varie e diverse sette e nazioni. " Lib. in. 
 c. xviii. p. 388. Natalis Alexander (vm. p. 313), Palatio (iv. col. 180), and 
 Pagius (Gesta, vi. p. 331) are to the same effect. Strype says some 800 of those 
 who favoured the Reformation fled to the Continent ; both Strype and Dodd give 
 the names of many ; and see Collier, vi. p. 20; Burnet, II. p. 186 ; others reduce 
 the number to 300. The population of England in 1801 was 8,331,434, and 
 5,575,000 in 1700. Allowing an increase of but one half per cent, per annum, 
 it would be very small in Queen Mary's reign. 
 
 21 Strype, Cran. p. 312; Eccl. Mem. ill. pp. 3438; Burnet, II. p. 187. 
 St. Pap. (Burl.), p. 188.
 
 140 ANGLICAN RITUAL. 
 
 supreme head. Parliament was opened with a mass of the 
 Holy Ghost, although the old service books were not yet set 
 aside. The Bishops of Lincoln and Hereford objected, and 
 the former was violently thrust out of the house. 23 
 
 In the Commons, a debate arose upon the case of 
 Dr. Nowell, a prebendary of Westminster, who had been 
 returned member for Looe. An objection was made as to his 
 right to sit, and finally a committee reported that " Alexander 
 Nowell, prebend of Westminster, and thereby having voice in 
 the convocation house, cannot be a member of this house." 2 * 
 The only public act passed in this first session was the one 
 repealing and taking away certain acts and treasons, but 
 persons arrested for treason before the last day of September, 
 and those excepted out of the general pardon, were exempted 
 out of the benefit of the statute. 25 
 
 In the convocation of Canterbury the Real Presence and 
 Transubstantiation were discussed, and the catechism approved 
 in the last synod condemned. A discussion on the subject of 
 Transubstantiation was arranged, and the disputants nomina- 
 ted. After October 2/th it was " again and again prorogued," 
 and finally dissolved on December I3th by the queen's writ. 26 
 
 9. In the next session another, and a successful, attempt 
 was made to attain the two objects which, as Lingard says, 
 the queen " had principally at heart." 27 The I Mar. sess. 2, 
 
 23 Parl. Hist. I. p. 607 ; Wilk. IV. p. 88 ; Collier, VI. pp. 20 22, 38 ; Joyce, 
 Synods, p. 493; Strype, Cran. p. 319; Eccl. Mem. in. p. 38; Burnet, II. 
 p. 187 ; Lingard, V. p. 198. 
 
 24 H. of C. Jour. ; Parl. Hist I. p. 607. The reason of this we shall here- 
 after see, but Nowell could not sit and vote in both houses. See Lingard's note, 
 VI. p. 198, correcting a mistake of Burnet. 
 
 25 i Mar. sess. i, c. i, 4. See Lingard, on the causes of the prorogation, v. 
 pp. 193, 194. 
 
 26 Parliament was dissolved on December 5th. Wilk. Cone. IV. p. 88 ; and 
 see Collier, vi. pp. 38 49; Lathbury, pp. 148 150; Dodd, I. p. 446; Joyce, 
 Synods, pp. 496 506; Burnet. III. pp. 195 198; Strype, Eccl. Mem. III. pp. 
 39 49> Cran. p. 322; Fuller, Book vm. p. n. The members of the lower 
 house stood bareheaded all the time they were in the upper. 
 
 27 These were, "to remove from herself the stain of illegitimacy, and to restore 
 to its former ascendancy the religion of her fathers." V. p. 198.
 
 THE REIGN OF MARY. 141 
 
 c. I declared the queen's highness to have been born in most 
 just and lawful matrimony, and repealed all acts and sen- 
 tences of divorce to the contrary. 28 The succeeding act 
 repealed a variety of statutes on religion, abolished the 
 Edwardian service books, and restored the mass. 29 It pro- 
 vided that 
 
 all such divine service and administration of the sacraments as were 
 commonly used in the realm of England in the last year of the reign 
 of our. late sovereign lord King Henry VIII. shall be, from and 
 after the twentieth day of December in this year of our Lord God 
 1553, used and frequented through the whole realm of England, and 
 all other the queen's majesty's dominions; and that no other kind 
 nor order of divine service nor administration of sacraments be, after 
 the said twentieth day of December, used or ministered in any other 
 manner, form, or degree within the said realm of England or other 
 the queen's majesty's dominions than was commonly used, ministered, 
 and frequented in the said last year of the reign of the said late king. 30 
 
 And the next section enacted 
 
 that no person shall be impeached or molested in body or goods for 
 using, heretofore or until the said twentieth day of December, the divine 
 service mentioned in the said acts or any of them, nor for using of 
 the old divine service and administration of the sacraments in such 
 manner and form as was used in the Church of England before 
 making any of the said acts. 31 
 
 28 In this act, says Lingard, "all reference to the papal dispensation was 
 dexterously avoided." v. p. 199. It will be observed that the decisions of the 
 church and convocation on the matter were thus set aside by parliamentary 
 authority only. See Collier, v. pp. 24, 25 ; Parl. Hist. I. p. 610 ; Strype, Eccl. 
 Mem. in. p. 54 ; Cran. p. 319 ; Burnet, II. p. 188. 
 
 29 It repealed the I Edw. VI. c. I, 2 ; 2 & 3 Edw. VI. c. i, 21 ; 3 & 4 Edw. 
 VI. c. 10, 12; 5 & 6 Edw. VI. c. i, 3, 12. The abolition of the Edwardian 
 liturgy and legislation and the revival of the old service and ceremonial also rested 
 on the authority of parliament only. None of the changes had any formal 
 "church authority," as it is termed. The reformed liturgy was pronounced "a 
 new thing, imagined and revised by a few of singular opinions. See Joyce, 
 Synods, p. 493. 
 
 30 2. This clause sanctioned all the alterations made in King Henry's reign, 
 the erasure of the pope's name, &c. The Sarum Missal, breviary and ritual were 
 afterwards revised and published by Pole. Dodd, i. p. 480. 
 
 31 3. The act was not passed without great opposition. See Lingard, v. 
 p. 200, n. I.
 
 142 ANGLICAN RITUAL. 
 
 The I Mar. sess. 2, c. 3 enacted penalties for disturbing 
 the performance of mass. 
 
 10. Thus, "without the consent of the church," were "the 
 corrupt service books of Rome" authorised by civil enact- 
 ment, the reformed offices set aside and their use forbidden by 
 statute. 32 
 
 The alarm and opposition of the Commons to the proposed 
 Spanish marriage, and the presentation of their very earnest 
 and humble address to the queen not to marry a stranger, 
 served to bring about the speedy dissolution of parliament, 
 which took place on December 6th ; 33 the last act being a 
 confirmation of the attainders against Cranmer, the Lord 
 Dudley, and the Lady Jane, his wife. 34 Cranmer had been, 
 on November 3rd, together with the Lady Jane and her 
 husband, arraigned at the Guildhall, and found guilty of 
 treason ; this offence the queen afterwards pardoned, re- 
 solving to take his life another way. 35 
 
 A day or two after the dissolution of parliament, a royal 
 proclamation, published throughout the kingdom, directed 
 that no one should use the English service or communion after 
 December 2oth, 
 
 and that no minister that had a wife should minister nor say mass, 
 and that every parish should make an altar, and have a cross and 
 staff, and all things necessary for mass and procession, as holy bread, 
 holy water, palms, and ashes. 38 
 
 Upon the liberty granted by the act, the " popish religion 
 began to be exercised everywhere, according as people stood 
 affected," and " the whole nation," says Dodd, " quietly took 
 
 32 Joyce, Synods, p. 493. 
 
 33 Parl. Hist. p. 613 ; Strype, Eccl. Mem. in. p. 55 ; Lingard, V. pp. 200, 
 2OI ; Burnet, II. p. 194. 
 
 34 Burnet, II. p. 191 ; Parl. Hist. p. 613 ; Strype, Cran. p. 320. 
 
 35 Collier, V. pp. 36, 37 ; Burnet, II. p. 191 ; Strype, Cran. p. 320. The 
 Dean of Canterbury acted on the archbishop's conviction. Id., and Collier, V. 
 p. 37. Mary appears never to have forgiven Cranmer the part he took in the 
 divorce. 
 
 26 Strype, Eccl. Mem. III. p. 52.
 
 THE REIGN OF MARY. 143 
 
 up the ancient practices of their ancestors, as if they had met 
 with no interruption." 37 
 
 11. A.D. 1554- In January this year, the emperor's am- 
 bassador arrived in London, to settle the terms of the Spanish 
 marriage. Whatever may have been the feeling of the 
 nation towards the "ancient practices of their ancestors," 
 there can be no question as to their dislike to this. The 
 terms, which had already been discussed between Gardiner 
 and the Spanish ambassador, were soon agreed upon, and a 
 treaty, drawn by Gardiner, concluded. On its signature 
 Gardiner explained and enlarged upon the articles and terms 
 to the lord mayor and aldermen, pointing out the many 
 advantages that would thereby accrue to the realm. 38 
 
 The general distaste to and dislike of the marriage treaty 
 found expression in Wyat's rising, whose ill-success and sur- 
 render on February ?th proved so fatal to the Lady Jane 
 Grey, and well nigh so to the Lady Elizabeth. 39 
 
 12. On the 8th, a Te Deum was sung in* St. Paul's, and 
 on Sunday, February nth, Gardiner preached before the 
 queen, craving " a boon," to wit, 
 
 that she would now be merciful to the body of the commonwealth 
 and conservation thereof, which could not be unless the rotten and 
 hurtful members thereof were cut off and consumed. 40 
 
 The next day the "boon" was granted, and, on the I2th, 
 "Black Monday" began. In the morning Lord Guildford 
 Dudley was beheaded on Tower Hill, and an hour afterwards 
 the Lady Jane Grey, a girl of sixteen, went to her doom. 
 Twenty pairs of gallows were set up at the gates and corners 
 of the streets, and on the I4th fifty men were hanged thereon, 
 
 87 Ch. Hist. I. p. 446 ; Strype gives an explanation ; Eccl. Mem. in. p. 56, 
 and see p. 59, and the facts there stated ; also Hallam, Const. Hist. I. p. 103. 
 
 38 Lingard, v. pp. 203, 204 ; Collier, V. pp. 49, 50 ; Burnet, n. p. 199. 
 
 39 Strype, Eccl. Mem. in. pp. 82 90; Fuller, Ch. Hist. Book vm. pp. 13, 14. 
 
 40 Strype. Eccl. Mem. in. p. 91 ; Knight, Hist. Eng. in. 65. The queen had 
 a narrow escape, and Gardiner was plainly in a terrible fright. Dodd says the 
 queen was disposed to lenity, but was overruled by Gardiner, Bonner, and other 
 leading men of the council. I. p. 461.
 
 144 ANGLICAN RITUAL. 
 
 so that Noailles was able to write home to his government 
 that " the city was covered with gibbets and the public build- 
 ings crowded with the heads of the bravest men in the king- 
 dom." 41 The death of the Princess Elizabeth was seriously 
 entertained, Gardiner proposing in council to have her head 
 cut off, and Renard, the Spanish ambassador, urging the trial 
 and execution of the criminals, especially of Courtenay and 
 the Lady Elizabeth, in order to secure Spanish and catholic 
 interests. 42 
 
 13. The rising being crushed, and no other serious oppo- 
 sition being feared, a way was made for the further changes 
 desired in church matters. Articles were drawn up and sent 
 by the queen to all the bishops some time in March. 43 They 
 were directed 
 
 1. With all speed and diligence, and all manners and ways to 
 them possible, to put in execution all such canons and ecclesiastical 
 laws heretofore in the time of King Henry VIII. used within this 
 realm of England and the dominions of the same, not being direct 
 and expressly contrary to the laws of this realm. 
 
 2. No bishop or any of his officers to use the clause "Regia 
 auctoritate fulcitus." 
 
 41 Strype, Eccl. Mem. in. pp. 91 97 ; Knight, Hist. Eng. in. pp. 65 67. 
 
 42 Dodd, speaking of the proposed death of Elizabeth, says, "this indeed had 
 been a politic stroke, " but he considers, as was no doubt the fact, that Philip was 
 averse to it on grounds of policy. Elizabeth, who was guiltless of Wyat's attempt, 
 was, however, committed to the Tower on March i8th, "when things looked black 
 upon her," and whilst there, Gardiner obtained a warrant for her execution from 
 some of the council, but Bridges, the lieutenant of the Tower, went with it to the 
 queen, who denied all knowledge of it, and so she was saved. On May 2Oth, the 
 princess was removed to Woodstock, in charge of Lord Williams, but his treatment 
 being too gentle for her enemies, Sir H. Bedingfield replaced him, from whom she 
 is said to have met with less civility, and to have been more roughly treated. 
 Lingard says she afterwards called him "her jailor," and that Bedingfield con- 
 sidered himself in favour with Elizabeth, but had the queen considered him a friend, 
 she would hardly have "called him "a jailor." Dodd, I. p. 459; Strype, Eccl. 
 Mem. in. pp. 97, 122 ; Knight, Hist. Eng. in. pp. 6972 ; Collier, vi. pp. 
 4963? Lingard, v. p. 215; Godwin, Hist. p. 177; Baker, Chron. p. 320; 
 Burnet, II. pp. 213, 214. 
 
 " Wilk. Cone. IV. p. 88; Card. D. A. I. p. 109; Collier, VI. pp. 6367; 
 Dodd, I. p. 476 ; Lingard, V. p. 220 ; Burnet, II. p. 204 ; Strype, Cran. p. 327 ; 
 Heyb/n, Q. Mary, p. 35.
 
 THE REIGN OF MARY. 145 
 
 3. The oath of primacy or succession not to be imposed on any. 
 
 4. No person infected with heresy to be admitted to orders or 
 any ecclesiastical function or benefice. 
 
 5. Bishops to diligently travail in the repression of heresies, 
 notably in the clergy. 
 
 6. Bishops and their officers to travail in the repression of corrupt 
 and naughty opinions, books, ballads, and devices. Teachers or 
 preachers setting any such forth to be punished and deprived. 
 
 7. Bishops and their officials summarily, and with all celerity and 
 speed, to deprive, or declare deprived, and remove all married clerks, 
 sequestering during process. 
 
 8. Lenity to be shewn where the wives are dead or consent to 
 live separate, in which case the offender to be restored to adminis- 
 tration, but not in the same place. 
 
 9. All married religious men, after deprivation, to be duly 
 punished. 
 
 10. Where churches vacant, parishioners to go to the next parish. 
 
 11. All processions to be after the old order, and in Latin. 
 
 12. The fasting and holy days to be kept as in the reign of 
 King Henry VIII. 
 
 13. The laudable and honest ceremonies wont to be used to be 
 still observed. 
 
 The remaining five articles dealt with baptism, candidates 
 for orders, homilies, schoolmasters, &c. 
 
 14. In the matter of " married clerks," Bonner had been 
 
 " beforehand with the queen, not staying for any orders from above 
 in dealing with his clergy, but of his own power, in the latter end of 
 February, had deprived all married priests in his diocese of London of 
 their livings, and, after this done, commanded them all to bring their 
 wives within a fortnight that they might be divorced from them." a 
 
 The consequences of all these proceedings were as severe 
 as unnatural, and "turned some thousands of men, women, 
 
 44 Strype, Cran. pp. 326 329, App. p. 179, who also gives the inter- 
 rogatories and form of restitution; Wilk. Cone. IV. pp. 104, 119. Bonner 
 was himself the son of a priest, "a Savagio quodam sacerdote adulterino 
 concubitu genitus est." Godwin, De Prsesul. p. 191 ; Strype, Eccl. Mem. in. 
 p. in. But in England, in ante-Reformation times, it was, as in Ireland, "an 
 honour to have a spiritual man, as a bishop, an abbot, a monk, a friar, or a priest, 
 to father." See Bishop Mant's Hist, of Church of Ireland, i. p. 35. 
 
 10
 
 146 ANGLICAN RITUAL. 
 
 and children a-begging." And what was worse, " the married 
 priests had no other callings to betake themselves to, to get 
 food." 45 Burnet has it that out of 16,000 clergymen in Eng- 
 land 12,000 were deprived on this account, and this is given as 
 Parker's estimate. It may be a correct one but, so far as the 
 evidence goes, it requires further and sufficient proof. In 
 Parker's life we find it stated that he was deprived for being 
 married, " and so were all the rest of the married clergy," but 
 nothing is said of their number. 46 
 
 15. On March 8th, Bonner sent forth a mandate concerning 
 " the providing necessary ornaments and things for the re- 
 stored service." 47 And, on the same date, a papal bull gave 
 power to Pole to reconcile England to "the church." 48 On 
 the 1 3th, the queen issued a commission to Gardiner and 
 five other bishops to convent the Archbishop of York and the 
 Bishops of St. Davids, Chester, and Bristol for the crime of 
 matrimony, with power to deprive them for so heinous an 
 offence. On the 15th, another commission went to deprive 
 
 45 Strype, Eccl. Mem. in. p. no. 
 
 46 Hist. II. p. 206; in. pp. 161, 162; Strype, Park. p. 31. Lingard puts the 
 number as one in five ; this, out of 16,000 clergy, would give some 3000 ejected 
 ministers, and allowing five persons to a family, there would be thus 15,000 
 turned out of doors to starve. A host doubtless contrived to keep, according to 
 ancient and catholic use, both their livings and their wives ; but it says much 
 for the morale and courage of the English reformed clergy that, even in those 
 times, so many were found to face ruin, starvation, and death, rather than give 
 up their wives. Burnet, relying on statistics sent him by Dr. Tanner, shew- 
 ing that in the diocese of Norwich there were 335 clergymen deprived, considers 
 that the whole number will fall short of 3000. But as Strype says all the married 
 clergy were deprived, and as this would apply to beneficed men and curates, 
 Warner's estimate of 9000 may be really near the mark, if all these are included. 
 The married ex-regulars had to be divorced or punished. In the diocese of 
 Norwich there were (according to the list given in Harpsfield's history) 1121 
 parish churches out of the 9285 in England. See Burnet, II. p. 206; III. pp. 161, 
 162 ; Dodd, I. p. 477; Warner, Hist. II. p. 347; Harpsfield, Hist. pp. 741 743; 
 Strype, Eccl. Mem. in. pp. 108 115; Cran. pp. 326331 ; Collier, vi. p. 69; 
 Lingard, V. p. 320. 
 
 47 Card. D. A. I. p. 115; Wilk. Cone. IV. p. 90. 
 
 48 Upon the news of Mary's accession, the pope, in August, 1553, appointed 
 Pole, a legate a latere. Wilk. Cone. iv. pp. 87, 91 ; Card. D. A. I. pp. 107, 
 117; Collier, vi. pp. 2933; Strype, Cran. pp. 323327.
 
 THE REIGN OF MARY. 147 
 
 the Bishops of Lincoln, Worcester, and Hereford. 49 The sees 
 were declared vacant before the i8th. On the I9th, a conge 
 d'elire was issued for Rochester and the six vacant bishoprics. 
 Bush, bishop of Bristol, having of his own accord resigned. 50 
 There were thus some sixteen new bishops brought in, and 
 this done they set about executing and enforcing the queen's 
 injunctions. 51 On the 29th, orders were given to turn out all 
 married canons and prebendaries. 52 
 
 1 6. The queen, distrusting the Londoners, called a parlia- 
 ment to meet at Oxford on April 2nd, convocation being sum- 
 moned on the 3rd ; but, owing probably to the severity of the 
 weather, both were removed to Westminster. The object of 
 the meeting of parliament was, Gardiner declared in his 
 oration, the corroboration of the true religion, and the queen's 
 highness' marriage. 53 The chief and only business, besides a 
 petition to the bishops, done in convocation related to the 
 intended discussion on the mass between Cranfner, Ridley, 
 and Lati-mer on the one side, and the disputants selected by 
 convocation and the universities on the other, the queen's 
 letter having authorised them so to do. 54 
 
 At this discussion, the setting forth of the Catechism by 
 Cranmer, in the name of the synod of London, was made a 
 ground of complaint against him, though the forty-two articles 
 were also, no doubt, meant or included. 55 Weston, too, the pro- 
 locutor, objected to many of King Edward's proceedings, 
 
 49 Wilkins makes the dates of the two commissions to be March I5th and l6th. 
 Cone. IV. pp. 118, 119; Rymer, Feed. XV. p. 370; Burnet, II. p. 204; Strype, 
 Cran. p. 309 ; Collier, VI. pp. 65 69. The deprivations all went on by the 
 queen's authority, the bishops being only delegates. 
 
 50 Rymer, Feed. XV. pp. 374, 375. 
 
 51 Burnet, n. pp. 205, 206. 
 * 2 Rymer, Feed. xv. p. 376. 
 
 53 Parl. Hist. I. p. 613 ; Wilk. Cone. iv. p. 94. 
 
 51 Collier, VI. pp. 7280 ; Wilk. Cone. IV. pp. 94, 98, 99 ; Lathbury, Hist. 
 Conv. p. 130; Joyce, Synods, p. 507; Strype, Cran. pp. 334 34 '> Burnet, 11. 
 pp. 208 212 ; Strype, Eccl. Mem. in. p. 117 ; Persons, in. Revisione, pp. 27, 28. 
 
 55 Collier, VI. p. 74. Weston said not 50 members of convocation ever heard 
 of the Catechism. See also Burnet (in. p. 151), who says the Articles were not 
 offered to convocation. 
 
 10 2
 
 148 ANGLICAN RITUAL. 
 
 particularly to " the removing of altars and setting tables in 
 their stead ; which tables were ordered to be placed not altar- 
 wise but tablewise, and the person that officiated to turn his 
 face, not to the east, but to the people." 56 
 
 The lower house of convocation, either now or at the next 
 meeting, presented a long petition to the upper, consisting of 
 twenty-eight articles concerning the monastic and chantry 
 lands, and a variety of other subjects, amounting, in the sum, 
 to a request for the reversal of the whole or a great part of the 
 Reformation legislation. The fourth section ran thus : 57 
 
 4. And that the bishops and other ordinaries may with better 
 speed root up all such pernicious doctrine and the authors thereof, 
 we desire that the statutes made anno quinto of Richard II., anno 
 secundo of Henry IV., and anno secimdo of Henry V. against heretics, 
 Lollards and false preachers, may be by your industrious suit revived 
 and PUT IN FORCE, as shall be thought convenient ; and, generally, 
 that all bishops and other ecclesiastical ordinaries may be restored to 
 their pristine jurisdiction against heretics, schismatics and their fautors, 
 in as large and ample a manner as they were in the first year of 
 Henry VIII. 
 
 The upper house were nothing loth to comply with so 
 orthodox and usual a request, though unable to grant " the 
 boon " until a really catholic parliament had met. 
 
 17. Parliament, having passed the act affirming the regal 
 power of a queen regnant, and the one confirming the marriage 
 articles, with some few others of no great importance, was 
 dissolved on May 5th, "by reason of a bill confirming abbey 
 lands to the present possessors, which, it seems, gave great 
 offence at court." 58 
 
 The questions agreed upon in convocation having been 
 decided at Oxford, the three bishops were there and then 
 adjudged heretics, and their opinions heretical. The whole 
 
 56 Strype, Eccl. Mem. III. p. 117. 
 
 57 Wilk. Cone. IV. p. 96 ; Dodd, I. pp. 461, 505. The clergy, it will be 
 seen, took the lead and initiative in the revival of the persecuting statutes, but 
 they were not re-enacted till the I P. & M. c. 6, at the close of the year. 
 
 59 Parl. Hist. I. p. 615 ; Strype, Cran. p. 333.
 
 THE REIGN OF MARY. 149 
 
 disputation, under the university seal and subscribed by 
 notaries, was exhibited to the lower house by Weston (the 
 prolocutor), 59 who also acquainted the queen with the pro- 
 ceedings. 
 
 1 8. Upon a report of another possible disputation at 
 Oxford, twelve of the imprisoned clergy (Farrar, Rowland 
 Taylor, Hooper, and others) drew up and published a declar- 
 ation of their faith, and declined all further controversy, 
 except before the queen or both houses of parliament. 60 
 
 On June 29th, a fair was held at Westminster Abbey. 61 
 On July I9th or 2Oth, King Philip landed, was married at 
 Winchester on the 25th by Gardiner, and proclaimed on the 
 27th. Burnet says, that upon his politic intercession, the 
 Archbishop of York and many others were set at liberty, 
 and the Lady Elizabeth's life preserved. 62 It is said to have 
 done some little towards conciliating the people and turning 
 public opinion in his favour. 
 
 19. This summer the bishops went their visitations. Bon- 
 ner issued a set of visitation articles, and drew up a book of 
 homilies. He also, by mandate dated October 25th, ordered 
 the erasure of all texts of scripture upon the church walls. 63 
 
 The "storms being blown over," 64 and the marriage 
 scheme that had so agitated the commons of England thus 
 
 59 Lathbury, Conv. p. 150; Joyce, Synods, p. 509; Collier, vi. pp. 7880; 
 Strype, Cran. p. 339 ; Burnet, II. p. 211. " That an archbishop and two bishops 
 should be tried for heresy by a royal commission was, to say the least, a novel pro- 
 ceeding," in Mr. Joyce's opinion. Synods, p. 509. But the trial and conviction 
 came long afterwards, as we shall see. 
 
 "Hanc convocationem post varias prorogationes Edmundus, Londini episco- 
 pus, praesidens, 25 die mensis Maii ad diem Veneris prox. post festum 5 diem 
 mensis Octob. et in quemlibet diem interim contingentem prorogavit." Wilk. 
 Cone. iv. p. 94. 
 
 60 Collier, VI. p. 80. Coverdale also subscribed, though not in prison. 
 
 61 Churches and churchyards were usual places for fairs and revels in ante- 
 Reformation times. 
 
 62 Collier, vi. p. 83; Strype, Eccl. Mem. in. pp. 126133; Burnet, II. 
 pp. 213, 214; Pagius, VI. p. 331 ; Palatio, IV. p. 178. 
 
 63 Wilk. Cone. iv. pp. 105, 108 ; Burnet, n. pp. 215, 216; Collier, vi. p. 85 ; 
 Card. D. A. I. pp. 124, 135 ; Strype, Eccl. Mern. in. pp. 137140. 
 
 61 Dodd, I. p. 459.
 
 ISO ANGLICAN RITUAL. 
 
 joyfully perfected, nothing more was required but the restora- 
 tion of the papal supremacy and the canon law, and, as 
 a happy consequence, the vigorous suppression of heresy and 
 all erroneous opinions. But the commons of England had 
 objections of their own to the re-introduction of the heroic 
 methods of priestly surgery j 65 and former parliaments having 
 proved unruly, steps were taken to secure docility in the next, 
 a matter of the more importance as the papal legate Pole 
 3^as only waiting the repeal of his attainder to welcome the 
 wanderer back to the fold of the only true shepherd. 66 
 
 20. Letters were accordingly addressed in October by the 
 queen to the sheriffs, requiring them that 
 
 for withstanding such malice as the devil worketh by his ministers 
 for the maintenance of heresies and seditions, ye now on our behalf, 
 admonish such our good loving subjects as by order of our writs 
 should, within that county, choose knights, citizens, and burgesses 
 to, repair from thence to this our parliament, to be of their inhabi- 
 tants, as the law requires, of the wise, grave, and catholic sort ; such 
 as indeed mean the true honour of God with the prosperity of the 
 commonwealth. 67 
 
 On, November 1 2th, this supposed to be catholic parliament, 
 and on the following day, at St. Paul's, the convocation of 
 Canterbury met. 68 On December /th, an humble supplication 
 
 65 "Cum igitur sancta mater ecclesia non habet quod ulterius facere et 
 exequi contra tarn putridum membrum." Amputation and the cautery were the 
 two usual and approved remedies and methods. 
 
 66 Collier, vr. pp. 30 35. Pole was alive to the importance of this. In a 
 letter dated June 2Olh, and written at Brussels, he declared how averse he was to 
 cruelty, but confesses "that a person's opinions might be so pernicious and him- 
 self so corrupt and active in corrupting others, that he should not hesitate to say 
 that he ought to be deprived of life and cut off from the body as a mortified 
 member, yet not before every gentle means had been tried for his recovery." Ep. 
 Poli. P. iv. Ep. 53, p. 156. 
 
 This was and is still the view taken by the Roman canon law and by its most 
 estimable professors, and clung to and enforced with an amazing blindness and 
 tenacity even in our own time. For Rome has never yet repealed, or even 
 willingly softened, a single intolerant enactment, but only bewails her inability to 
 enforce her will and laws. 
 
 67 Parl. Hist. I. p. 615 ; Strype, Cran. p. 344; E.ccl. Mem. p. 155. 
 
 68 Twenty bishops attended. In quinta sessione (December 7th), post habitum
 
 THE REIGN OF MARY. 15 I 
 
 was addressed to the king and queen, to intercede with Pole 
 as to the church property, and request him to waive his 
 claims and demands. 
 
 One of the grounds urged was that the restoration was 
 "difficult, and so to speak impossible," and that any attempt 
 of the kind would greatly interfere with and check the 
 progress of the re-union with Rome. On public grounds, 
 therefore, convocation besought their majesties to request the 
 legate to give up all claim to the church property. They 
 also prayed the restoration of all the abolished ecclesias- 
 tical jurisdiction, so needful to the proper exercise of their 
 office. 69 
 
 21. In parliament, to prepare the way for the reception of 
 the papal legate, Pole's attainder was reversed, and soothing 
 assurances given concerning the church lands. On November 
 I4th, he came up the Thames in a state barge with a silver 
 cross at its prow. On the 2ist, the bill for the repeal of the 
 act of attainder was passed, and received the royal assent the 
 next day. 70 
 
 On November 27th, a message was sent to both houses to 
 attend the next day on the legate at Whitehall, and hear him 
 deliver his legation. Here, the king and queen being seated 
 under a canopy, with Pole on their right hand, Gardiner 
 began with a speech, upon the conclusion of which Pole made 
 a long address. I am here, he said, speaking of Rome, 
 
 deputed legate and ambassador, having full and ample commission 
 
 tractatum de statu regni et Ecclesiae Anglicanae conscribebatur protestatio quaedam 
 episcoporum regi et reginae offerenda, cum gravi supplicatione ut jurisdictiones 
 suae sibi restituantur ; et concordatumfuit ut episcopus Winton, cancellarius regni, 
 prolocutor, et sex alii praelati inferioris domus dominis regi et reginae vice totius 
 synodi earn exhiberent. The petition before referred to may have been presented 
 to the upper house in this convocation, but if so, it is strange that no note is made 
 of the fact. It clearly preceded the secular legislation on the subjects referred to 
 therein. Wilk. Cone. IV. 94 ; Collier, VI. pp. 98, 99. 
 
 69 Wilk. Cone. IV. p. 101 ; Strype, Eccl. Mem. III. p. 159 ; Joyce, Synods, 
 p. 519; Collier, VI. pp. 9597. 
 
 70 Knight, Hist. III. p. 76. Letters patent were on November loth granted 
 to Pole to enable him to exercise his legatine jurisdiction and office. Wilk. Cone, 
 iv. p. 109; Strype, Eccl. Mem. in. pp. 156, 157, 162.
 
 from thence, and have the keys committed to my hands ; I confess 
 to you that I have the keys, not as mine own keys, but as the keys 
 of him that sent me, and yet cannot open, not for want of power in 
 me to give, but for certain impediments in you to receive, which 
 must be taken away before my commission can take effect. But the 
 mean whereby you shall receive this benefit is to revoke and repeal 
 those laws and statutes which be impediments, blocks, and bars to 
 the execution of my commission. 71 
 
 22. The day after (the 29th) a supplication, "to be pre- 
 sented to the king and queen, whereby this realm and its 
 dominions might be again united to the see of Rome by the 
 means of Cardinal Pole," was agreed upon by both houses, 
 and ordered to be engrossed. On the 3Oth, it was "read in 
 Latin at the palace, before the king and queen," and in the 
 presence of both houses, and was "exhibited by their 
 majesties to the lord legate, who, making an oration of the 
 great joy that was for the return of the lost sheep, did by 
 the pope's holiness' authority give absolution to the whole 
 realm, and the dominions of the same, from all heresy and 
 schism, and from all judgments, censures, and punishments 
 whatsoever for these causes incurred." This form over, all 
 went in procession to the chapel royal, where a Te Deum was 
 sung, 72 and Pole wrote the same day a long letter to the pope 
 giving ecstatic details of the happy return to the Roman 
 obedience. 73 
 
 There was but one drawback to the profound joy, and 
 
 71 Collier, VI. pp. 8790; Parl. Hist. pp. 618622. For the bull of 
 Julius III. dated June 28th, " Cardinali Polo dispensationem de bonis ecclesias- 
 ticis Angliae concedens," see Wilk. Cone. IV. pp. 102, 112 ; and see Lingard, V. 
 p. 223, n. 3. Pole, however, wished to get back the plate and ornaments. Wilk. 
 Cone. IV. p. 114; Collier, vi. p. 97. 
 
 73 H. of C. Journals ; Parl. Hist. I. pp. 622624 5 Strype, Eccl. Mem. III. 
 1 60, 1 68 ; Collier, vi. pp. 90, 91 ; Burnet, II. p. 218 ; Dodd, I. p. 447 ; Lingard, 
 V. pp. 222, 223. For the bull of Julius III. giving Pole power to reunite England 
 to Rome, see Wilk. Cone. IV. p. 91, and p. in for the form of absolution. 
 
 73 " It is," said he, " the seed whom the Lord hath blessed," and the fact that 
 the "deformation" was removed and all things restored to their ancient beauty, 
 made it lawful to apply the prophetic words "exue te stola luctus et vexationis, et 
 indue te decore, quia Deus tibi est in gloria sempiterna." Wilk. Cone. IV. 
 pp. no, in.
 
 THE REIGN OF MARY. 153 
 
 that was the price paid for it. This was the formal confirma- 
 tion of the church and monastic lands, impropriations and all, 
 to their lay owners. Julius III., as Ranke says, clearly per- 
 ceived the necessity of this. Both convocation and the papal 
 legate felt how potent were the interests connected with the 
 church property, and how difficult and impossible its re- 
 storation was. The queen herself had to desist from her 
 attempts, and be content with her own restoration of tenths 
 and first-fruits ; and the pope, in consideration of, and grati- 
 tude for, so crowning a mercy as the recovery of the strayed 
 sheep, for once gave up what was always the object of papal 
 care and solicitude, the fleece. 74 
 
 23. On the Sunday following (December 2nd) Gardiner 
 " improved the occasion " by a sermon at Paul's Cross on the 
 text, " Knowing the time, that it is now high time to awake 
 out of sleep." 75 On the next day an embassy was sent to the 
 pope to tender the submission of the whole nation ; and on 
 the Thursday following both houses of convocation made their 
 public confession in an affecting and solemn manner, 76 and 
 as a formal recognition of the divine mercy and goodness, the 
 pope proclaimed, on December 24th, a plenary indulgence, 
 with a jubilee over the whole church, "so that the joy might 
 become universal." 77 
 
 24. The bargain being thus struck, and Pole having per- 
 formed his part of the contract, it remained for parliament to 
 do theirs. The " boon " craved by Gardiner had not been 
 fully granted, and convocation now awaited with eagerness 
 the result both of their petition to, and of the "industrious 
 suit " of, the bishops. Nor were they kept long in suspense. 
 
 74 Ranke, Hist, of the Popes, p. 80 ; Parl. Hist. I. pp. 626, 627 ; Strype, 
 Eccl. Mem. m. p. 161 ; Dodd, I. pp. 563 573. 
 
 75 Strype, Eccl. Mem. in. pp. 159, 163, 164; Collier, VI. p. 91; Dodd, I. 
 pp. 447, 505 ; Lingard, v. p. 223. "He gave," says Dodd, "a tragical descrip- 
 tion of the miserable state of religion during the last two reigns, and with a flood 
 of tears lamented his own misfortune for having gone the length he did, using 
 these words, Negavi cum Petro, sed nondum amare flevi cum Petro." I. p. 448. 
 
 76 Collier, VI. p. 92; Joyce, Synods, p. 516. 
 
 . 77 Dodd, I. p. 448 ; Wilk. Cone. IV. p. in ; Strype, Eccl. Mem. III. p. 161.
 
 154 ANGLICAN RITUAL. 
 
 On December I2th "the three old acts for the punish- 
 ment of heresies" were brought in and read ; on the I3th 
 they were engrossed, and on the I4th the bill to revive them 
 was passed, and the next day sent to the Lords by Mr. 
 Comptroller. There, fourteen bishops being present, it was 
 at once read a first time, a second time on the i/th, and a 
 third on the i8th. 78 The new enactment ran thus : 79 
 
 " For the eschewing and avoiding of errors and heresies, which of 
 late have risen, grown, and much increased within this realm, for 
 that ordinaries have wanted authority to proceed against those that 
 were infected therewith, be it therefore ordained and enacted by the 
 authority of this present parliament that the statutes 5 Ric. II. st. 2, 
 c. 5, 2 Hen. IV. c. 15, 2 Hen. V. st. i, c. 7, shall from January 2oth 
 next coming be revived, and be in full force and strength and effect, 
 to all intents, constructions, and purposes, for ever." 
 
 25. The next act of importance restored the papal su- 
 premacy and canon law, and is the one by which "was 
 re-established in England the whole system of religious polity 
 which had prevailed for so many centuries before Henry VIII." 
 It passed in the Commons "after a sharp debate" on the 
 third reading. 80 Having recited that 
 
 " since the twentieth year of King Henry VIII. of famous memory 
 . . . much false and erroneous doctrine hath been taught, preached, 
 and written, partly by divers the natural born subjects of this realm, 
 and partly being brought in hither from sundry other foreign coun- 
 tries, hath been sown and spread abroad within the same," and that 
 
 " Cardinal Pole was sent from the pope to restore the nation to 
 the catholic faith," and the "supplication and declaration by the 
 Lords and Commons of their sorrow for the schism of the nation, 
 and offer to repeal all laws against the supremacy of Rome," and 
 
 78 H. of Lords and Commons Journals. In the Lords, "Communi omnium 
 procerum assensu conclusa est. " See App. Q. 
 
 79 I P. & M. c. 6. This parliament was summoned without the use of the 
 clause, "ac in terris Ecclesiae Anglicanae et Hibemiae supremi capitis," as in the 
 I & 2 Mar. See Stat. of Realm, IV. part I, pp. 197 199 (Parl. edit. 1819), and 
 Burnet, n. p. 220; Lingard, v. p. 229. 
 
 80 Lingard, v. p. 224 ; Collier, VI. pp. 96 98.
 
 THE REIGN OF MARY. 15 5 
 
 " The pope's pardon obtained through the king and queen," and 
 that "all such laws shall be repealed," it repealed the acts in the 
 various sections indicated : 81 
 
 9 recited the supplication by the Lords and Commons for the 
 confirmation and ratification, by the pope's dispensation, of certain 
 matters since the schism, viz. 
 
 Of the new bishoprics and schools erected. 
 
 Of the marriages within prohibited degrees. 
 
 Of institutions to benefices according to the act. 
 
 Of all judicial processes made before any ordinary of the realm, 
 or before any delegates upon any appeals according to the order of 
 the laws of the realm. And 
 
 Finally, that where certain acts and statutes had " been made in 
 the time of the late schism concerning the lands and hereditaments 
 of archbishoprics and bishoprics, the suppression and dissolution of 
 monasteries, priories, chantries, colleges, and all other the goods of 
 the religious houses," 
 
 The king and queen were requested to intercede with Cardinal 
 Pole that " all persons having sufficient conveyance of the said lands 
 and hereditaments, goods, and chattels as aforesaid by the common 
 laws, acts, and statutes of this realm, may, without scruple of con- 
 science enjoy them without impeachment or trouble by pretence of 
 any general council, canons, or ecclesiastical laws, and clear from all 
 dangers of the censures of the church." 
 
 10 added, that conformably thereto, the bishops and the clergy 
 of the province of Canterbury had presented to their majesties a 
 
 81 2 repealed 21 Hen. VIII. c. 13, 9, against obtaining dispensations from 
 Rome for pluralities. 3 repealed 23 Hen. VIII. cc. 9 and 20, against foreign or 
 extra-diocesan citations, and payment of annates ; 24 Hen. VIII. c. 12, against 
 appeals to Rome; 25 Hen. VIII. cc. 19, 20, 21, being the clergy submission 
 act and the acts for non-payment of first-fruits and Peter's pence. 4 repealed 
 
 26 Hen. VIII. cc. I, 14, or the supremacy and consecration of suffragans acts ; 
 
 27 Hen. VIII. c. 15, on the ecclesiastical laws; 28 Hen. VIII. c. 7, 7 and cc. 
 10, 1 6, on prohibited degrees, the papal authority, and the provision for dispensa- 
 tions ; 31 Hen. VIII. c. 9, for the making of bishops by letters patent; 32 
 Hen. VIII. c. 38, on pre-contracts of marriage ; 35 Hen. VIII. c. 3, the ratifica- 
 tion of the king's style. 5 repealed 35 Hen. VIII. c. I, 7, oath of supremacy. 
 6 repealed 37 Hen. VIII. c. 17. on married doctors of law. 7 repealed 
 I Edw. VI. c. 12, 5, 6, on the king's supremacy. 8 repealed all statutes 
 against the pope's supremacy since the 20 Hen. VIII.
 
 I$6 ANGLICAN RITUAL. 
 
 supplication in the tenor following : Nos episcopi .... pro- 
 
 visuras. 82 
 
 1 1 continued, that forasmuch as the said most reverend father 
 the lord legate, at the intercession of their majesties, had, by autho- 
 rity of the see apostolic, sufficiently dispensed in the matter specified 
 in the said several supplications, as in his letters of dispensation was 
 contained more at large, the tenor whereof begins, "Reginaldus 
 miseratione Divina . . . supportare valeant"; 83 
 
 12, and that "the recited dispensation had been confirmed by 
 parliament " ; and that of the 
 
 13, monasteries and possessions vested in King Henry VIII. 
 and of the colleges, chantries, and free chapels in King Edward VI. 
 a great part had been conveyed to subjects by patents, &c., the effect 
 of the cardinal's dispensation was " declared to be only to remove 
 ecclesiastical impediments to the possessors of such possessions, the 
 title to all lands, &c. being founded on the laws of the realm, and 
 triable in the king's courts only," therefore " the title of the queen 
 and of all corporations and persons to all sites and possessions of 
 religious houses, &c. was confirmed according to the laws and 
 statutes in force before the first day of the parliament." 
 
 14 was a clause of general saving of title to the queen, &c. 
 
 15 confirmed all statutes, &c. for assurances of the lands and 
 possessions of religious houses, and all feoffments and conveyances 
 thereof. 
 
 1 6 made the "penalty for disturbing such titles, under pretence 
 of any spiritual jurisdiction," to be praemunire under 16 Ric. II. c. 5. 
 
 17 provided for suits for tithes of such lands in competent 
 ecclesiastical or spiritual courts within the realm. 
 
 1 8, whilst affirming that the title of "supreme head of the 
 church" had been unduly used since November 3rd (26 Hen. VIII.), 
 provided that all writs, patents, &c. containing the title might still 
 be pleaded ; and by 
 
 82 Nos episcopi et clerus Cantuariensis provinciae -in hac synodo more nostro 
 solito, dum regni parliamentum celebratur, congregate, &c. Wilk. Cone. IV. 
 p. 101. See ante, p. 150, 20. 
 
 63 Wilk. Cone. IV. p. 112; Strype, Eccl. Mem. in. p. 160. Pole, speaking 
 of the Canterbury convocation, said, "totum fere corpus ecclesiasticorum regni 
 representans, ad quos haec bonorum ecclesiasticorum causa maxime pertinet."
 
 THE REIGN OF MARY. 1 57 
 
 19, though the style of "supreme head" authorised by 35 
 Hen. VIII. c. 3 was omitted by the queen in certain grants, &c. all 
 such grants were nevertheless valid and -to be pleaded. 
 
 20 repealed 28 Hen. VIII. c. 16 making void all bulls and 
 dispensations from Rome, and provided that all such as were not 
 contrary to the laws of the realm might be put in execution. 
 
 21 restored the jurisdiction of the bishops, &c. over exempt 
 churches and chapels belonging to the religious houses. 
 
 22 preserved the jurisdiction and rights of the two univer- 
 sities. 
 
 23 allowed of lands being given in mortmain for twenty years 
 to spiritual corporations in the realm, saving however all rents, 
 services, &c. 
 
 24 provided that the act, or the supplication therein contained, 
 should not diminish any prerogatives of the crown as they existed 
 before 20 Hen. VIII., and restored the jurisdiction of the pope and 
 of the bishops as at that time. 
 
 "The pope's holiness and see apostolic to be restored, and to 
 have and enjoy such authority, pre-eminence, and jurisdiction as his 
 holiness "used and exercised by authority of his supremacy the said 
 twentieth year of the reign of the king, your father, within this your 
 realm of England and other your dominions, without diminution or 
 enlargement of the same and none other; and the ecclesiastical 
 jurisdiction of the archbishops, bishops, and ordinaries to be in the 
 same state, for process of suits, punishment of crimes, and execution 
 of censures of the church, with knowledge of causes belonging to 
 the same, and as large in these points as the said jurisdiction was the 
 said twentieth year." 
 
 25 reserved tenure in frankalmoign on gifts in mortmain under 
 23. 
 
 26 provided that the remedy by laymen for tithes, &c. vested 
 in them should be the same as before the first day of that par- 
 liament. 
 
 26. This important statute was followed by two others 
 that may be briefly noticed. The one made it treason to 
 pray for the queen's death in schismatical conventicles, or 
 "that God would turn her heart from idolatry to the true 
 faith or else to shorten her days or take her quickly out of
 
 158 ANGLICAN RITUAL. 
 
 the way " ; the other made slander of the queen's title 
 treason." 84 
 
 27. A.D. 1555. On January I2th, thirty-nine members of 
 the lower house withdrew from the degraded assembly, and 
 were indicted in the Queen's Bench. On the i6th, parliament 
 was dissolved. 85 
 
 On the 2Oth, the statutes against heresy came into opera- 
 tion, and the papal supremacy and jurisdiction being fully 
 restored, the primary duty of weeding the Lord's vineyard 
 could now be lawfully performed. For though, as Dodd says, 
 
 near two years of Queen Mary's reign were passed and nothing was 
 attempted that looked like persecution for conscience sake, 
 
 yet the delay was caused rather by want of power than of 
 will. 86 
 
 This defect the legislation of this parliament cured, and 
 no time was lost in putting it in force. And in doing this 
 " the church " was but conscientiously acting on and apply- 
 ing its own fundamental laws and first principles, still un- 
 repealed. "Protestantism" was then, as now, "recognised 
 as a thing intrinsically untenable and irreconcileable with 
 the catholic faith. 87 For we are told that 
 
 the church, we must never forget, is our infallible guide, not in 
 faith only, but in morals also ; and every single proposition, of 
 which right or wrong is a predicate, is under her direct jurisdiction. 88 
 
 When, therefore, the church and state are united, as in 1555, 
 on the true basis of divine right, neither, it is still said, can 
 "have any cognisance of tolerance." 89 The "catholic theory 
 of the relation between the church and the civil power " 
 requires that the civil governor shall 
 
 84 I P. & M. cc. 9, 10 ; Lingard, v. p. 230. 
 
 85 Plowden, facile princeps of lawyers, was one of them. For their names see 
 4 Inst. p. 17 ; Parl. Hist. I. p. 625 ; Strype, Eccl. Mem. in. pp. 165, 166. 
 
 86 I. p. 460. Dodd forgot the ejection of the married clergy, &c. Ante, 
 pp. 139, 146. 
 
 87 Dr. Manning's inaugural essay, p. 12, 2nd ser. Essays on Religion and 
 Literature. 
 
 88 Essays, p. 90. 
 
 89 Id. p. 403.
 
 THE REIGN OF MARY. 159 
 
 receive from her hands the divine law, and act in obedience to her 
 interpretation of its precepts. In this obedience lies the basis of the 
 relation between the church and the civil power . . . According to the 
 divine law, every magistrate, whether spiritual or temporal, must in 
 every respect take his stand on the principle of religious intolerance. 90 
 
 28. For the church, when rightly united with the state, is 
 in possession of the two swords ; " the one she has in her 
 own hand, and the other is wielded in .her behalf." 91 The 
 state derives its power from God, 
 
 but, on entering the Christian church its natural rights and range of 
 action are adjusted and limited by the superior claims of the super- 
 natural order of things it has submitted to. The civil magistrate 
 has entered into the house of God, and must sit at the footstool of 
 the vicar of Christ. The civil power enforces the laws of the 
 church ; it restrains evil-doers and punishes heresy. In fine, in all 
 civil matters affecting spiritual interests, according to the principle 
 already stated, the church is dominant ... If, therefore, an heretical 
 prince is elected or succeeds to the throne, the church has a right 
 to say, I annul the election, or, I forbid the succession ; or again, if 
 a king of a Christian nation falls into heresy, he commits an offence 
 against God, in whose name and by whose authority he reigns, and 
 against his people, for whose spiritual as well as temporal good he 
 governs. Therefore it is in the power of the church, by virtue of 
 the supreme authority with which she is vested by Christ over all 
 Christian men, to depose such a prince in punishment of his spiritual 
 crime, and to preserve his subjects from the danger of being led by 
 his precept and example into heresy or spiritual rebellion. 93 
 
 For it is said that, in virtue of the divine commission, " the 
 church " has the right 
 
 to require of every one to accept her doctrine. Whosoever obsti- 
 nately refuses, or obstinately insists upon the election out of it of 
 what is pleasing to himself, is against her. But were the church to 
 tolerate such an opponent, she must tolerate another ; if she tolerate 
 one sect, she must tolerate every sect and thereby give herself up. 93 
 
 90 Dr. Manning's Essays, pp. 396, 404. 
 
 91 Id. p. 401. 
 
 9 - Id. pp. 456, 457, 459; and see pp. 416, 417. 
 93 Id. p. 403.
 
 l6o ANGLICAN RITUAL. 
 
 And "neither true peace nor true chanty recognises toler- 
 ance," for such is said to be " the divine order of things," the 
 normal relation of the church to the civil power being one 
 which "consists in the complete subordination of the civil 
 magistrate to the church in its capacity of supreme moral 
 governor of 'princes and peoples." 94 
 
 29. Bearing in mind this " catholic theory of the relations 
 between the temporal and spiritual powers," we shall the 
 better understand the events of the three last years of Queen 
 Mary's reign. Happily for us, " that intimate alliance which 
 is required by the divine law " does not now (in England, at 
 least) "exist between the two powers destined to rule the 
 world." 95 
 
 94 Dr. Manning's Essays, p. 404. 
 
 95 Perhaps the most striking proof of the advance made in the principles of 
 toleration is to be found in the fact that Dr. Manning and his collaborateurs are 
 able to write thus, under shelter of the very toleration they abuse and decry. But 
 it is a question whether the first principle of toleration is to give any power to the 
 intolerant. Milner frankly admits that "if it be proved that catholics are bound 
 by their principles to persecute and extirpate persons of a different religion from 
 themselves, it is absurd in them to look up to a protestant legislature for any 
 extension of their civil privileges ; they may rather expect to see their former 
 chains rivetted upon them." Letters to a Preb. iv. postscript, p. 139. 
 
 Dr. Newman, in his "Letter to the Duke of Norfolk," p. 89, quotes Soglia, 
 with whom he agrees. "I follow," he afterwards informed me, " Soglia and others 
 (as St. Augustine) in claiming coercive power for the church, short of blood (as the 
 flogging and imprisonment of monks)." Soglia's opinion, given in the "Letter," 
 p. 89, is "that the coercive power divinely bestowed on the church consists in the 
 infliction of spiritual punishments alone, and not in corporal or temporal." But 
 this view, so congenial to Dr. N.'s kindly nature, hardly agrees with his letter 
 to me. And Soglia himself, in the evidently overlooked chapter De Haeresi, lays 
 it down that heresy is the greatest of all crimes, and is to be punished by fine, 
 confiscation, scourgings, imprisonment, exile, and death. "Haeresis enim gravis- 
 simum et nocentissimum crimen est ejusque punitio necessaria ad conservationem 
 fidei orthodoxae . . . Seculares poenae a principibus constitutae potissimum sunt. 
 I. Perpetua infamia ob quam a cunctis honoribus et muneribus ac civium privile- 
 giis arcentur atque a ferendo testimonio repelluntur. 2. Incapacitas testamentum 
 condendi, ex aliorum testamentis haereditatem vel aliud accipiendi, item donandi, 
 donationesque capiendi. His accedunt mulctae pecuniariae, confiscatio bonorum, 
 castigatio, career, exilium, et ultimum suppliciutn." De Haeresi, Lib. in. c. ii. 
 232, p. 523 ; Ed. Sept. Paris. See Lib. I. c. I, 8, pp. 168 170 for Dr. 
 Newman's quotation. The distinction made is one without a difference. The 
 final punishment of death is no doubt inflicted by the state and not by the church,
 
 THE REIGN OF MARY. l6l 
 
 On January 22nd, two days after the statutes against 
 heresy came into force, Gardiner sent for all the reformers and 
 preachers that were in prison to his house, " apprised them of 
 the statutes enacted in the last parliament," and offered them 
 liberty on recantation. On refusal they were all taken back 
 again to stricter confinement than before. 96 
 
 The next day, the prosecution of the reformers being 
 determined on, all the bishops went to Lambeth to receive 
 the legate's blessing aud directions. He is said to have 
 exhorted them to go to their dioceses and try to win back 
 their people by gentleness rather than rigour. 97 On the 25th, 
 there was a solemn procession through London, 160 priests 
 in copes, eight bishops, and then Bonner carrying the Host ; 
 and the day (being St. Andrew's) was set apart as the anni- 
 versary and the "feast of the reconciliation." The queen 
 appears to have also issued a proclamation ordering bonfires 
 and a Te Deum. 98 
 
 30. On January 28th, Pole gave a commission to the 
 bishops "to reconcile," as it was termed, their dioceses to 
 Rome. With it went eleven articles of things " to be put in 
 execution," and a set of instructions or rules for bishops and 
 their officials to observe. In accordance therewith, it was 
 resolved to begin the reconciliation with Hooper, "against 
 whom both Gardiner and Bonner had so peculiar an ill will 
 that he was singled out of all the bishops to be the first 
 
 but the state merely carries out the sentence of the church. The axe falls and the 
 pile is lighted at the nod of the priest, whose agent and executioner the state or 
 civil power is bound, on pain of excommunication, to be. At Rome, in the 
 eighteenth century, the divers tortures inflicted within the walls of the In- 
 quisition were not indeed mortal, being imprisonment, the "tormentum funis, 
 del fuoco, della stanghetta, delle canette," and the "bachetta." These could, 
 however, be easily pressed and made use of, by repetition or continuation, to 
 destroy life. See the Practice of the Court (Practica del Santo Uffizio), by Men- 
 ghini, pp. 263 292 (Rome, 1730), and App. Q. In punishing "heresy" the 
 civil power but acts "in a subordinate capacity and with a delegate authority, as 
 the helper only, the servant, of the spiritual power. " Essays on Rel. 2nd series, 
 P- 458. 
 
 96 Lingard, v. p. 230; Fox, ni. p. 96; Burnet, n. p. 223, 4; m. p. 172. 
 
 97 Strype, Cran. p. 345 ; Burnet II. p. 223. 
 
 98 Burnet, II. p. 223 ; Strype, Eccl. Mem. ill. p. 167. 
 
 II
 
 1 62 ANGLICAN RITUAL. 
 
 sacrifice." 99 On the 28th, he was brought before Gardiner, 
 sitting as ordinary at St. Mary Overies, twelve other bishops, 
 and a host of lookers on, being present. 100 The next day, 
 Rogers, a prebendary of St. Paul's, (" a good and spotless 
 man," as his enemies confessed, but one who had been guilty 
 of marriage and denied the " real presence "), Rowland Tay- 
 lor, a Suffolk rector, and Saunders of All Hallows, were 
 brought up with Hooper, when Gardiner condemned all four 
 as obstinate heretics, and delivered them to the sheriffs to 
 be cut off as rotten and mortified members of the church. 
 Rogers asked leave to speak with his wife about their eleven 
 children, but it was denied on the ground that she was not 
 his wife. 101 
 
 31. On February 4th, he was burnt in Smithfield, and, on 
 the 8th, Saunders at Coventry ; on the Qth, Hooper at Glou- 
 cester and Taylor at Hadleigh. 102 To avoid sharing in the 
 unpopularity of these extreme measures, and for obvious 
 
 99 Burnet, III. p. 172; App. nr. Book v. pp. 185 189. The instructions 
 relate, De auctoritate Episcopis restituta et maxime ut possint contra haereticos et 
 schismaticos procedure et eos juxta canonicas sanctiones coercere et punire. Strype, 
 Cran. p. 347, 362. 
 
 100 Burnet, III. p. 172. Hooper had been before the Privy Council the 
 previous day, and was offered a pardon if he would be reconciled and return "to 
 the unity of the church." Bonner appears to have remembered the part taken by 
 Hooper in his own deprivation. Strype, Cran. p. 345 ; Eccl. Mem. III. p. 180 ; 
 Lingard V. p. 230. Gardiner, too, thought that " the terror of fire and faggot were 
 the best methods of conviction." Collier VI. p. 102. He "prevailed," says 
 Dodd, "to have the ancient statutes against Lollards to be revived in parliament." 
 i. p. 55- 
 
 101 The sentence against Hooper contained no appeal to the secular arm to 
 avoid the shedding of blood. Strype, Eccl. Mem. in. pp. 180 184, and App. 
 No. 28, p. 80 ; Cran. p. 346; Burnet, II. p. 224; in. p. 172; Records, p. 189 ; 
 Lingard, v. p. 230; Collier, vi. pp. 105 107. Rogers' wife, with their eleven 
 children, one an infant in arms, only saw him as he went on his way to die. 
 
 102 The Queen's warrant to the sheriff for Hooper's execution directs him 
 to be put to death at Gloucester, being, by "due order of the laws ecclesiastic, 
 condemned and judged for a most obstinate, false, and detestable heretic, and 
 committed to our secular power to be burned according to the wholesome and good 
 laws of our realm in that case provided. " The sheriff was not to allow him to 
 speak. Before execution, he was only degraded from priest's orders, the validity 
 of the Anglican ordinal not being recognised. Burnet, in. p. 172, and Records, 
 p. 191 ; Strype, Eccl. Mem. in. p. 209 ; Spondanus, n. p. 554.
 
 THE REIGN OF MARY. 163 
 
 political reasons, Philip, the next day, put his chaplain, 
 Alphonso di Castro, up to preach against them, who, "to 
 the astonishment of his hearers, condemned these proceed- 
 ings in the most pointed manner." 103 But the sermon, how- 
 ever politic, failed of any good result, for the burnings went 
 on all the same. The accused had no witnesses brought 
 against them, but "the bishops only exhibited articles to 
 them," according to the way of the courts, " called ex officio, 
 
 103 Collier, VI. p. 114; Lingard, V. p. 231 ; Strype, Eccl. Mem. in. p. 209 ; 
 Burnet, n. p. 227. Those who had read the works of di Castro must indeed 
 have been, as Lingard remarks, "at a loss to account for this discourse." Such 
 sentiments must have seemed more than strange in the mouth of the author of the 
 elaborate works, Adversus haereses and De justA haereticorunt punitione, published 
 at Cologne and Venice in 1539 and 1549 respectively, and still later at Paris 
 in 1571, in a large folio of 965 pages, the treatise on penal laws being included. 
 In this last edition the reader will find a note of the events in Queen Mary's reign, 
 evidently contemporaneous. (See Col. 1231.) This tolerant friar, afterwards 
 archbishop of Compostella, laid it down that the translation of the scriptures into 
 the vulgar tongue was one great cause of heresy ; and he maintained, with an 
 energy and charity peculiarly Roman, and in accordance with the canon law, 
 decrees, and usage of Rome, that the crime of heresy involved loss of property, 
 "etiam ante judicis declarationem," the loss of the allegiance of subjects, the stain 
 of "infamy," and death, either by the sword, fire, scourging, or any other way. 
 And the various modes of torture and death, including the custom of Bruges 
 (suffocation in boiling oil), are discussed with a zeal, tenderness, and fulness, that 
 has to be read to be understood. In other places and kingdoms, "perpetua et 
 inviolabilis est consuetudo haereticos igne comburere." Such, he says, was the 
 French, Spanish, and Italian custom. With the exception of the ponderous 
 " Directorium Inquisitorum " of Eymeric, and the works of Pegna, Carena, 
 Simancas, Menghini, Thesauro, Aquinas, Bellarmine, and others, there are none 
 to compare in fulness of detail and earnestness of spirit with the voluminous 
 treatise of this astute and compliant monk. It is, however, fair to him to say that 
 amongst the six chief causes of heresy he justly includes, " ( i) defectus praedicationis 
 verbi Dei ; (2) Indifferens praedicatio per quoscunque sine ullo discrimine, et 
 sine examinatione ; (3) Negligentia Episcoporum et aliorum ecclesiae pastorum ; 
 (4) multorum episcoporum et aliorum sacerdotum indignitas. Lib. n. c. 6, 7, 
 8, 9, 12; pp. 153, 159, 167, 171, 188, ed. 1549; and Col. 1232, 1240, 1254, 
 1277, 1286, &c., ed. 1571. See Dupin, Eccl. Hist. III. p. 690. The student will 
 find in Lacroix's admirable work on the manners and customs of the middle 
 ages, engravings of the punitive and persuasive methods of the times. See 
 "Mceurs, usages et costumes au moyen age," fig. 340, 341, 348, 350, 352, Paris, 
 1873. There is nothing probably that shews how entirely the spirit of Christ had 
 fled from the corpus mortuutrt, called "the church," of mediaeval times, than the 
 penal codes, religious and civil, of Christendom, barbarous and ferocious as they 
 were, at a time too when sacerdotal influence was paramount. 
 
 I I 2
 
 164 ANGLICAN RITUAL. 
 
 and required answers to them, and upon their answers," if 
 they were thought heretical, condemned them and left them 
 to the civil power for execution on the episcopal significavit 
 32. On February Qth, Bonner sentenced six more heretics 
 to death, 105 and on the I4th, Ferrar, the bishop of St. Davids, 
 was sent down to Carmarthen for trial by his successor, 
 Morgan, for the crime of heresy; upon conviction he ap- 
 pealed to Pole, but without success, the only result being the 
 stay of the execution pending the appeal, for though con- 
 demned on March I3th, he was not burnt till the 3Oth, having 
 been, like Hooper, first degraded from priest's orders only. 106 
 
 104 Burnet II. p. 229. 
 
 105 Gardiner appears to have retired, disgusted with the result of his appeal to 
 force, and left the congenial work to Bonner. Dodd says, speaking of the 200 the 
 latter sent to the stake, that " it must be attributed to his being bishop of London." 
 I. p. 463. A letter of Bonner's to Pole, written in July, 1558, seems however to 
 shew that even then the zest had not been lost. Twenty-seven, out of a company 
 of forty men and women who had met for reading the bible and prayer at Islington, 
 were arrested and marched off to the Old Bailey, where for six weeks the twenty- 
 two committed were left unnoticed, and two died of the hardship and want. On 
 June I4th, seven were brought before Bonner and sentenced, being burnt in 
 Smithfield on June 27th. Six, out of the thirteen who were left, were examined 
 by Bonner's chancellor, Darbyshire, and remanded to the bishop's coal house, his 
 usual prison, till July lith, when he gave sentence, issuing the significavit the 
 same day. The writ de haeretico went on July I2th to the sheriff, and they were 
 burnt on the I4th at Brentford, and not at Hammersmith, after Bonner had 
 enjoyed the pleasure of personally scourging them. The letter ran, " Further, 
 may it please your grace concerning these obstinate heretics that do remain in 
 my house, pestering the same, and doing much hurt in many ways, some order 
 may be taken with them, and, in my opinion, as I shewed your grace and the 
 lord chancellor, it should do well to have them burnt in Hammersmith, a mile 
 from my house here, for then I can give sentence against them here in the parish 
 church, very quietly and without tumult, and having the sheriff present, as I can 
 have him ; he without business or stir can put them to execution in the said place. " 
 See Athenaeum, Oct. 27, 1855. Dr. Maitland, in his curious and useful, but 
 strangely one-sided book, "Essays on the Reformation in England," has become 
 the apologist of Bonner, whose zeal was indeed but the result of his principles, 
 conscientiously applied and carried out. The sincere Romanist, if true to his 
 creed, must persecute, */"he can best thereby serve "the church." It is a question 
 of expediency and of power, not of will or of duty. For "Catholicism is the 
 most intolerant of creeds : it is intolerance itself, for it is truth itself. " Rambler, 
 vm. pp. 178, 60 67; iv. pp. 117 128; xiv. pp. 113128. 
 
 106 Collier, vi. pp. 107, 108; Burnet, n. p. 229; Strype, Eccl. Mem. in. p. 209.
 
 THE REIGN OF MARY. 165 
 
 33. On February igth, Bonner published a declaration to 
 " all and singular the lay people " in his diocese, calling on 
 them to join heartily in the reconciliation with Rome, and 
 providing a form of absolution for pastors and curates to use 
 with their flocks in their private confessions. 107 It was fol- 
 lowed, on the 23rd, by a monition to all curates to certify to 
 him the names of those who would not come to confession. 108 
 
 On March 23rd, Pope Julius III. died, and before the 
 English embassy, which had started on February I3th, had 
 reached Rome. 109 His successor, Marcellus II., who was 
 elected on April 5th, also died, on the 2/th, of a complaint 
 common to reforming popes. 110 Paul IV., then in his eightieth 
 year, succeeded him on May 23rd, being crowned on the 
 26th. The English embassy arrived on the day of his elec- 
 tion, and, for a wonder, were treated most civilly, the pope 
 generously granting the sovereignty of Ireland to the king 
 and queen. 111 
 
 107 Wilk. Cone. iv. p. 114; Card. D. A. I. p. 137. 
 
 IDS Wilk. Cone. iv. p. 115 ; Card. D. A. I. p. 141. See Wilk. iv. pp. 136 
 140, for Pole's commission, of the I3th, to the Dean and Chapter of Canterbury, 
 with form of absolution. 
 
 109 Strype, Eccl. Mem. III. p. 210; Collier, VI. p. 92; Pagius, vi. pp. 330 
 342; Palatio, iv. col. 178, 179; Spondanus, II. pp. 553, 554. 
 
 110 Palatio, IV. col. 196, 19. 
 
 111 " Humanissime recepti .... dum enim Angli beneficio sedis Apos- 
 tolicae Hiberniam tenerent." Palatio, IV. col. 214; and see Lingard, v. 
 p. 227; Collier, vi. p. 109; Burnet, n. pp. 231, 256; III. p. 177; Pagius, iv. 
 P- 355- Palatio says, "Excelsi animi Paulus, rebus omnibus praesto esse, cum 
 crederet solo gladio spiritual! ; saepe saepius oratoribus Principum insusurrabat ; 
 ' sumus super omnes principes, nullus eorum consuetudinem, vel familiaritatem cum 
 nobis usurpet. Nostrum est dare et tollere regna, successores ejus qui Reges 
 deturbavit sumus, et Imperatores. Neminem habemus socium sed omnes nobis 
 sub hoc pede subjectos,' et haec dicens, terram percutiebat pede, juxta ea, quae 
 docuit qui ecclesiam aedificavit in Petro." But " Christianity " being in a bad 
 way, "non solo la Sassonia, laDanimarca, Germania, Boemia, Transylvania, Sue- 
 via, Hungaria, et Inghilterra ereno quasi totalmente infette d' eresia, et alienate dall' 
 obedienza del sommo Pontifice Romano," he established the Roman inquisition, 
 whose dungeons were soon filled, so that Pius V. built a palace, in 1559, for their 
 better accommodation. Palatio, IV. col. 217, 321 ; Vita di Paolo, iv. pp. 38, 
 74 ; Acta Regia, p. 445. See the pope's letter to Philip and Mary, dated June 
 3Oth, in Dodd, by Tierney, n. App. p. cxx.
 
 l66 ANGLICAN RITUAL. 
 
 34. On March 26th, the justices of Norfolk being remiss 
 in their duties, were required by a royal letter to insist upon 
 quietness, order, and conformity; to look sharply after dis- 
 senters and heretical preachers, and to have " one or more 
 honest men, secretly instructed," in every parish "to give 
 information of the behaviour of the inhabitants." Strype 
 also gives another letter, dated March 27th, to justices 
 generally. 112 On April 1st, Gardiner sent fifteen articles of 
 faith to be subscribed by all before admission to a degree at 
 Cambridge ; 113 and on May 24th, a royal letter to Bonner, 
 noting the fact of the ones sent to " the justices of the peace 
 within every of the counties of this our realm," required him 
 
 to have in this behalf such regard to the office of a good pastor and 
 bishop, as when any such offenders shall be by the said justices of 
 the peace brought unto you, ye do use your good wisdom and dis- 
 cretion in procuring to remove them from their errors, if it may be, 
 or else in proceeding against them (if they shall continue obstinate), 
 according to the order of the laws. 
 
 Bonner had, it seems, burnt no one for five weeks, though 
 "he soon redeemed that loss of time." 11 * 
 
 112 SeeEccl. Mem. p. 314, and Burnet, II. p. 232; Records, pp. 217, 218. Strype 
 (Cran. p. 365) makes the first letter May 24th, but it is an error. In papal times, 
 the justices of the peace were charged thus : "Ye shall enquire of hereticks and 
 Lollards, and such as keep erroneous opinions, teach and preach the same contrary 
 to the faith and laws of the church, or keep any school thereof in hurt or prejudice 
 of the faith, ye shall do us to wit of their names and their opinions, and how long 
 they have continued therein." "Justice of the Peas, p. 309 ; Rastall, 1534. 
 
 At courts leet, too, the charge was to make presentment of "all Lollards, if 
 there be any among you, and all their schools, ye shall do us to wit. " Court 
 Baron, p. 392 ; Rastall, 1534. As, however, Rastall refers to the statute 2 Hen. V. 
 c. 4, it may be taken that the charge to the justices was unknown before that 
 time. The commission of the peace was reformed by the judges in 32 & 33 Eliz. 
 4 Inst. 171. 
 
 113 Card. D. A. I. p. 161 ; Wilk. Cone. IV. The Vice-Chancellor, Young, had 
 on June 24th, 1554, subscribed to four others. See Lamb, C.C.C. MSS. p. 172, 
 who also gives the fifteen articles and the names of the subscribers (pp. 172 
 176) ; and for the oath afterwards required, Strype, Eccl. Mem. III. p. 354. 
 
 114 Burnet, II. p. 232. Strype says it was a circular letter addressed to all the 
 bishops. Eccl. Mem. III. p. 217 ; Wilk. Cone. IV. p. 102 ; Collier, VI. pp. 113 
 "5-
 
 THE REIGN OF MARY. l6/ 
 
 35. On June I3th, a royal proclamation, reciting the 
 revival of the 2 Hen. IV. c. 15, and its provisions regarding 
 not merely heretical opinions but also heretical books, com- 
 manded that none should keep any such books, nor King 
 Edward's books of common prayer and ordering of ministers, 
 but that all such should be given up to the ordinary of the 
 diocese, his chancellor or commissary, within fifteen days, to 
 be burnt or otherwise ordered according to the canon or 
 spiritual law. Bishops, ordinaries, and justices were em- 
 powered at the end of fifteen days to enter any house what- 
 ever and search for such books, and to commit all who were 
 "faulty in this behalf" to be dealt with according to law. 115 
 
 36. On September I2th, a special commission from the 
 pope was opened at St. Mary's, Oxford, to try Cranmer. 
 Brooks, bishop of Gloucester, was the papal sub-delegate, and 
 Drs. Martin and Story the royal commissioners appointed 
 under the great seal. 116 The evidence against him and his 
 defence having been gone into, he was cited to appear at 
 Rome within eighty days, but as he was forthwith remanded 
 to prison, there was no possibility, as his judges well knew, 
 of his obeying the citation. 
 
 On September 28th, a legatine commission from Pole, 
 composed of the Bishops of Bristol, Lincoln, and Gloucester, 
 sat at Oxford to try Latimer and Ridley. Articles were 
 exhibited against them, being founded on the ones main- 
 tained by them in the disputation at the university. The 
 answers not being satisfactory, both were, on October 1st, 
 condemned as heretics, the sentence being read by the Bishop 
 
 115 Card. D. A. I. p. 165 ; Wilk. Cone. IV. p. 128. It was finally determined 
 to gag the press by an act. On Nov. 1 2th, 1558, a bill was read a first time in 
 the House of Lords, "that no man shall print any books, ballads, &c., unless he 
 be authorised thereunto by the king and queens majesty's licence under the great 
 seal." It was read a third time on the sixteenth, but was stopped by the death 
 of the queen. See Collier vi. p. 115 ; Parl. Hist. I. p. 631. 
 
 116 Cranmer was still archbishop, although deprived of the temporalities of his 
 see. He appears to have reminded his judges that the rejection of the papal 
 supremacy took place under the legate Warham, with the consent of convocation 
 and the two universities. See Strype, Cran. pp. 371373; Collier, vi. p. 121 ; 
 Burnet, n. p. 247; in. p. 178.
 
 1 68 ANGLICAN RITUAL. 
 
 of Lincoln. On the I5th, Ridley was degraded, and the next 
 day both were burnt " in the ditch over against Balliol." 117 
 
 37. On October 2ist, parliament, and on the 22nd, the 
 Canterbury convocation, met. On the 23rd, the speaker of 
 the Commons is said to have made 
 
 an ornate oration before the queen's majesty. After which was read 
 a bull from the pope's holiness confirming the doings of my Lord 
 Cardinal Pole, touching assurance of abbey lands, &c. 118 
 
 The only act worth notice is the 2 & 3 P. & M. c. 4, re- 
 storing the first-fruits and tenths, with all impropriations in 
 the queen's gift. 119 
 
 38. In convocation, which had been called, on the dean 
 and chapter's letters, by Bonner's citations to the bishops, 
 warning them to attend on the day and at the place named in 
 
 117 Collier, vi. pp. 121125 ; Burnet, II. pp. 237238; in. p. 178; Strype, 
 Eccl. Mem. in. p. 233 ; Spondanus, II. p. 554. 
 
 118 H. of Com. Journals. It is not clear what bull is meant or where it is to 
 be found. On July I4th, Paul had issued a bull for the "rescissio et annullatio 
 alienationum quorumcumque bonorum ecclesiasticorum, in damnum Ecclesiarum 
 aut non servatis solemnitatibus factarum." Cherubini, Bull. Rom. p. 570, ed. 
 Rome, 1586; Id. I. p. 719, ed. Rome, 1617. Pagius says the pope treated with 
 the ambassadors concerning the restitution of the church property, but considering 
 that all that one of them (the Lord Montacute) possessed in the world was there- 
 from derived, it was not very likely that much would be got out of them on this 
 point. The ambassadors, according to Palatio, prostrated themselves at the pope's 
 feet, and in the name of the whole realm made full and submissive confession of 
 the many and great national sins. This done, the pope raised them from the 
 ground, benignly condoned the past, and received them into favour clear of and 
 absolved from all censures. Privately, however, he pointed out that "quod semel 
 Deo dicatum, amplius ad usum humanum transferri non posse. Hoc unum Angli 
 persuasim velint, earum rerum possessionem illicitam esse, cui comes adhaereret 
 perpetua divina vindicta, ac regni miseria. Ea de re continuo ad Principes suos 
 rescriberent, neque id semel monuisse contentus, idipsum occasionibus omnibus 
 iterabat." The collection of Peter's pence was especially pressed, and this was 
 obtained. The queen also soon after restored the first-fruits and tenths. Palatio, 
 IV. col. 214, 215. See Lingard, who affirms that the pope did issue a second bull 
 expressly excepting the church property in England from the operation of the first. 
 Hist. v. pp. 221 223; and Tierney's Dodd, II. pp. 115, cvii. cxxv., cxlv. 
 clvi. ; Dodd, I. p. $63573; Burnet, III. p. 176. 
 
 119 See Parl. Hist, on this, I. pp. 626, 627 ; and for the royal deed of abroga- 
 tion, Wilk. Cone. iv. p. 116, and Burnet, n. pp. 239, 240.
 
 THE REIGN OF MARY. 169 
 
 the royal writ, Bonner presided, and having explained the 
 occasion of the meeting, directed the lower house to elect a 
 prolocutor. Their choice fell on the Dean of Norwich, who 
 was presented by the Archdeacon of Ely (the prolocutor in 
 the last convocation) to Bonner, to whom he made a speech 
 urging how favourable was the time for restoring things to 
 their former state and prosperity. Bonner then, with many 
 praises, confirmed the election, and required the attendance of 
 a committee of the lower house to hear certain matters of state 
 concerning the king, queen, cardinal, and the commonweal. 
 
 On the appearance of the committee they had to wait 
 their lordships' pleasure, and when admitted were told that 
 one cause of the meeting was to grant a subsidy, another to 
 consider and consult about a schedule prepared by Pole con- 
 cerning the disposition of first-fruits and tenths given up by 
 the queen. And the Bishop of Ely advised a grant of eight 
 shillings in the pound, to be spread over four years, and that 
 they should appoint a committee of learned men to examine 
 the ancient canons of the church, with the view, if the old 
 ones would not do, to frame new ones. 
 
 In the third session Bonner introduced into the upper 
 house certain reformanda in church matters, and the prolocu- 
 tor of the lower house announced that the required aid had 
 been granted, except for benefices under eight pounds, 
 the two universities, and Eton. He then presented three 
 petitions to the bishops, concerning a composition for the 
 tenths, the confirmation of benefices, and the trial of tithe 
 causes in London, which they desired might be before the 
 ordinary instead of the lord mayor. 120 
 
 The convocation was finally prorogued to November i$th, 
 being dissolved, with the parliament, on December Qth. 
 
 39. Whilst convocation was sitting, Pole determined to 
 hold a synod 121 for a reformation of the church, and he 
 obtained letters patent from the crown to enable him to 
 
 120 wilk. Cone. iv. p. 120. The grant of the clergy subsidies had to be con- 
 firmed by and pass both houses of parliament before it became law. 
 
 121 The cause of holding the synod was "ob praeteriti schismatis calamitatem
 
 17 ANGLICAN RITUAL. 
 
 call and celebrate the said synod, or any other synod hereafter, at 
 his will and pleasure ; and in the same synod ordain and decree any 
 wholesome canons for the good life and order of the clergy of this 
 our realm of England, or of any other of our realms and dominions, 
 and do any other thing for the better executing of their office and 
 duty ; as also the said clergy may appear and be present at the said 
 synod or synods, and consent to fulfil and obey all such canons as 
 shall be ordained in the same. 122 
 
 40. When the synod met the prolocutor is said to have 
 
 introduced a book intituled The Institution of a Christian Man 
 (made in the time of Henry VIII.), for examination, and it was 
 divided into parts. Certain of the lower house were selected to 
 frame homilies, and had the articles of the Apostles' Creed com- 
 mitted to them. 123 On the i6th of December, a division of the New 
 Testament was made for translation into English, and the seven 
 sacraments were treated of. On the 2oth, the prolocutor, on the part 
 of the cardinal, commanded all present, especially the deans, not 
 to confirm any leases made by the clergy of their benefices. He 
 then produced a writing containing certain words to be well con- 
 sidered in the translation of the New Testament, whose interpretation 
 was treated of on January 8th (1556), on which day the prolocutor, 
 in the cardinal's name, ordered a consultation as to the means of 
 establishing cathedral schools. On the 2oth, some members were 
 chosen from both provinces to consider certain articles for the support 
 of scholars in cathedral churches. 
 
 in doctrina et moribus valde deformata esset, ad veterum patrum et sacrorum 
 canonum norm am reformaretur. " And it was called "hoc potissimum tempore, 
 quo in hac regia Londini urbe ad parliamentum episcopi totius regni et universus 
 clerus provinciae Cantuariensis congregati essent, serenissimis rege et regina pro 
 sua pietate id valde probantibus synodum episcoporum et reliqui hujus regni cleri, 
 qui provincialibus synodis de jure vel de consuetudine interesse consuevit, bonae 
 memoriae Othonis et Othoboni aliorumque sanctae sedis apostolicae in hoc regno 
 legatorum praedecessorum nostrorum exempla secuti, auctoritate apostolica, nobis 
 hac legatione, qua fungimur, concessa, convocavimus et celebravimus. " Labbe & 
 Coss. xiv. col. 1733, 1734. Pole issued a monition on November 8th to Bonner, 
 who in his turn, on the loth, summoned the bishops, and those entitled to meet, on 
 December 2nd at the king's chapel, at Westminster. Wilk. Cone. IV. p. 131. 
 
 122 Wilk. Cone. iv. p. 130; Burnet, n. p. 242; in. p. 179; Collier, vi. 
 pp. 129 134; Strype, Eccl. Mem. in. p. 269. 
 
 123 See ante, p. 55 ; cf. praelati inferioris domus, ante, p. 150, n. 68, and post, 
 n. 143-
 
 THE REIGN OF MARY. I/I 
 
 The fund was to be raised by a tenth of a presentee's first 
 year's income of his benefice, by a portion of the goods of 
 intestates at the will of the bishop, and also by a contribu- 
 tion from all testators for the good of their souls, to be 
 deducted from the legatees. 
 
 On January 2ist, a session was held in an upper room at Lam- 
 beth, when, on the Monday following, the subject of non-resident 
 clergy, who wilfully neither officiated nor were willing to do so, was 
 discussed. On February loth (after several sessions), the prolocutor 
 bade all meet the next day in Lambeth parish church, to hear the 
 provincial constitutions read. 
 
 The next day, after mass in the palace chapel, a prayer 
 by the cardinal, and a Latin sermon by a Mr. Watson, the 
 synod was prorogued to October loth. 124 
 
 41. The standard of doctrine set up and enforced by the 
 constitutions was 
 
 that faith which the holy Roman and Apostolic Church, the mother 
 and mistress of all churches, holds and teaches, . . . and all heretics 
 who held or taught otherwise than the same Roman Church believes 
 and teaches are condemned and accursed; and all censures and 
 punishments against heretics and their abettors, as well as those 
 against ordinaries and all others to whom it belonged, but who were 
 negligent in extirpating heresies, 
 
 were to be pronounced and inflicted. 125 
 
 121 Wilk. Cone. iv. 132 ; Joyce, Synods, pp. 525 532. 
 
 Burnet and Lathbury talk confusedly of the synod as a " convocation." The 
 latter says Pole presided, having obtained the king's letters patent to enable him to 
 do so, and adds that it granted a subsidy of six shillings in the pound. Burnet 
 says, "To this convocation Pole proposed a book he had prepared, which was 
 afterwards printed with the title of ' The Reformation of England ' by the decree 
 of Cardinal Pole," and that it was "put into the volumes of the councils." 
 But the allusions to "convocation" and a subsidy are mistakes. The text. of 
 the " Reformatio Angliae" in the Concilia differs greatly from that given in 
 Wilkins and Cardwell. See Burnet, II. p. 242 ; Collier, vi. p. 130 ; Labbe & 
 Coss. xiv. col. 1733 1758; Wilk. Cone. iv. p. 121 ; Card. D. A. I. p. 143. 
 
 Pole prorogued the synod to November loth, May loth, and again to 
 November loth, 1557, after which we hear no more of it. Wilk. Cone. IV. 
 pp. 151, 153. Burnet gives the reason of the prorogation, the absence of the 
 bishops on their visitations, and the great scarcity, in. p. 185. 
 
 125 Wilk. Cone. iv. p. 121; Card. D. A. I. p. 146. It runs : " Ut autem,
 
 1/2 ANGLICAN RITUAL. 
 
 42. The eighty days in which Cranmer was cited to 
 appear at Rome expired on December 4th, and found him 
 still a prisoner at Oxford. As upon citation "he took no 
 care to appear," 126 he was deemed contumacious, and there- 
 upon the pope himself pronounced sentence of excommuni- 
 cation, anathema, and deprivation, declaring him a notorious 
 heretic, his property confiscated, and directing him, after 
 degradation, to be handed over to the secular power. 127 
 
 43. A.D. 1556. The papal sentence arrived in England 
 about the middle of February, and the papal sub-delegates 
 thereupon met again on the I4th at Oxford (but this time in 
 Christ Church choir), and having degraded Cranmer, who 
 appealed (as Chicheley had done before him) from the pope 
 to a general council, delivered him over to the secular power. 
 He suffered over against Balliol on March 2ist. 128 The next 
 day Pole was consecrated archbishop, receiving the pall on 
 the 25th ; 129 and from this time, we are told, but wrongly, " the 
 persecution ceased in the diocese of Canterbury." 130 Royal 
 
 omni superiorum temporum errore sublato, populus sciat, quam doctrinam sequi, 
 quam fugere debeat, cum eadem hac synodo, juxta regulas et dogmata sanctorum 
 patrum, omnem earn fidem, quam sancta Romana et apostolica Ecclesia, omnium 
 ecclesiarum mater et magistra, tenet et docet, reverentur suscipimus et amplecti- 
 mur . . . Omne dogma quod cum eadem fide pugnat seu non consentit, credi, 
 practicari docerive prohibemus ac vetamus, universes cujuscunque nominis ac 
 generis hereticos, qui aliter credunt, tenent ac decent quam eadem Romana eccle- 
 sia credit, tenet ac docet damnamus et anathematizamus. Omnes item censuras 
 et poenas, contra hereticos et eorum fautores latas, necnon ordinaries et caeteros 
 omnes, ad quorum munus hoc spectat, in extirpandis haresibus negligentes, 
 innovamus, atque omnino exequi praecipimus. " Labbe & Coss. XIV. col. 1737. 
 
 126 " imo comparere non curaret." Bull of Paul IV. 
 
 127 See the pope's bull, dated December I4th, in Wilk. Cone. IV. pp. 132 
 136. Pole was appointed archbishop on December nth by another bull. The 
 papal bull of deposition has the form of degradation annexed, following that given 
 in the Roman Pontifical, but with more ample directions. Pontif. Rom. 195, a. 
 ed. Venice, 1571. 
 
 128 Collier, VI. pp. 136144; Strype, Cran. pp. 374390; Annals, in. 
 pp. 230 238 ; Burnet, n. pp. 247 250. The royal writ de haeretico was issued 
 on February 24th. Wilk. Cone. IV. p. 140; Card. D. A. I. p. 168 ; Lingard, v. 
 pp. 233237; Burnet, n. Records, pp. 230, 245; Dodd, I. p. 371. 
 
 129 Collier, vi. p. 144; Strype, Eccl. Mem. in. p. 287; Burnet, n. p. 254. 
 
 130 Lingard, V. p. 238, who adds, "his severity was exercised against the
 
 THE REIGN OF MARY. 1/3 
 
 commissions were, in fact, sent into most of the dioceses, 
 Canterbury included, for the diligent repression of heresies. 131 
 
 44. Having appointed his official, Pole set about a metro- 
 politan visitation, and he began on May i8th with his own 
 cathedral, articles for the visitation being framed. 132 On 
 October 2Oth, the Essex heretics were let out of the Lol- 
 lards' Tower on promise of amendment, 133 and, on December 
 29th, a royal commission went to Bonner and two others 
 to search out and destroy the " sundry and divers infamous 
 scrutinies taken in abbeys." 134 
 
 45. A. D. 1557. On January 8th, Pole issued a mandate to 
 the bishops on confession and fasting-licences, 135 and on the 
 nth his universities' commission appears to have opened. 
 On the 1 2th the heads met and decided to make suit to the 
 
 dead rather than the living. " But this is an error ; for whilst it is no doubt true that 
 "his delegates, when they visited the universities in his name, ordered the bones 
 of Bucer and Fagius to be taken up and burnt " (to say nothing of the exhumation 
 of Peter Martyr's wife at Oxford), there were ten martyrs burnt in his diocese in 
 January, 1557, six of them at Canterbury, where, on June igth, seven more 
 suffered; ten were burnt at Lewes on June 22nd, and on November loth, 1558, 
 only six days before the queen's death, five more were burnt at Canterbury under 
 Pole's own significavit. Wilk. Cone. iv. p. 174. The only sufferer in the 
 diocese of Lincoln was burnt under the order of Pole's delegates. Phillips, how- 
 ever, in his life of Pole, repeats Lingard's mistake. See Life, II. p. 159. And 
 to put the matter beyond a doubt, a royal commission for the repression of heresy, 
 the searching out of heretics, heretical books, &c., was issued for the diocese of 
 Canterbury on April 26th following, but with a special clause, not put in the other 
 commissions. Strype, Eccl. Mem. in. p. 289. 
 
 131 That for the diocese of Exeter is dated February i6th. Wilk. Cone. IV. 
 p. 140. 
 
 132 See Strype, Eccl. Mem. m. pp. 290 296 ; (App. pp. 164 185) ; 
 Collier, vi. p. 169; and Wilk. Cone. iv. pp. 145 148, 169, for commissions, 
 articles of enquiry, and some very curious presentments. 
 
 133 Strype, Eccl. Mem. in. p. 309. 
 
 134 Burnet, n. p. 255. Collier, however, seems to think nothing of any 
 moment was done under it. vi. p. 159. See the very interesting edition of 
 "Letters relating to the Suppression," published by the Camden Society. 
 
 135 The mandate refers to the contents of the constitution "in concilio provinciali 
 Cantuariensi editae, et sub titulo, ' De celebratione missarum ' registratae," but no 
 title of the kind is to be found in the text given by Wilkins and Cardwell. The 
 second decree of the text in Labbe and Cossart treats "De administratione sacra- 
 mentorum." xiv. col. 1741.
 
 174 ANGLICAN RITUAL. 
 
 commissioners that the bodies of Bucer and Fagius should be 
 taken up and dealt with according to law, which was done on 
 February 6th. 136 The queen's commissioners had already on 
 January 8th sent for the high constable, 
 
 to bring in the precepts and (be) sworn, and that two of every parish of 
 ten or twelve hundreds (be) sworn to enquire of heresy and Lollardy, 
 conspiracy, seditious words, tales and rumours against the queen, 
 and for heretical and seditious books, for negligence and mis- 
 demeanors in church, for observation of ceremonies, for ornaments 
 and stocks of the church, &c. 
 
 46. The kingdom being still pestered with "heretics," a 
 royal commission was renewed to Bonner and the Bishop of 
 Ely, with others, 
 
 to enquire for and search out all such persons as obstinately do 
 refuse to preach the blessed sacrament of the altar, to hear mass, or 
 come to their parish or other convenient places appointed for divine 
 
 138 See the speech of Mr. Stokes to the visitors, and the curious diary of the 
 esquire bedell from November 26th, 1556, to May 3ist, 1557, and Pole's orders 
 for the university and celebration of mass, in Dr. Lamb's collection, pp. 177, 200, 
 184, 237, 270. 
 
 The commissioners were, the pope's datary, the Italian Ormaneto, Scott, the 
 bishop of Chester, and the two bishops-elect of Lincoln and Chichester. There 
 was about this time a great mortality amongst the bishops, thirteen dying in a 
 year. Burner, II. p. 258; Collier, VI. p. 177; Strype, Eccl. Mem. in. p. 391. 
 The sentence against Bucer and Fagius was drawn by the datary and delivered to 
 the vice-chancellor on the I3th, when, being read in the senate, it was ap- 
 proved and ordered to be sealed with the common seal. On January 1 5th, Pole 
 sent a new commission to the visitors, De inquisitione heretic, punitat. Bucer and 
 Fagius were then formally cited, and process stayed to allow of their appearance. 
 On the 1 8th, the accused not answering to the citation, witnesses for the prosecu- 
 tion were called and examined by the datary. The accused were pronounced 
 contumacious, and on the 26th formally condemned and sentenced by the Bishop of 
 Chester, and the sentence was sent to London the next day. On February 1st, 
 the bishop's man came back with the writ de haeretico ; and so, on the 6th, after a 
 careful identification of the graves, the bodies were taken out and, together with a 
 cartload of heretical books, burnt in the market place at nine in the morning, the 
 Bishop of Lincoln holding forth for two hours at St. Mary's on Bucer's wickedness 
 and heresy, and then to dinner. The datary was, however, unable to convict 
 Peter Martyr's wife at the Oxford visitation, owing to her ignorance of English, 
 and so merely re-interred her in a dunghill. Lamb, C.C.C. MSS. pp. 209, 210, 
 211, 214, 216.
 
 THE REIGN OF MARY. 1/5 
 
 service; and all such as refuse to go in processions, to take holy 
 water or holy bread ; 
 
 and to deliver all heretics convented before them to the 
 ordinary of the diocese, to be dealt with according to the 
 ecclesiastical laws. Other commissions to the like effect were 
 directed to the Archbishop of York and others. 137 
 
 47. On June loth, Bonner gave a commission to the Arch- 
 deacon of Essex and two priests to search for certain pestilent 
 heretics, " sons of iniquity," who he had lately heard were in 
 the counties of Essex and Hertford. The commissioners 
 were appointed " vicars general in spirituals and special com- 
 missaries," and empowered to deal with them according to 
 law. 138 On July 2Oth, Pole gave an order for processions 
 to be made. 139 
 
 In September the pope recalled Pole, and appointed the 
 friar Peto, whom he had made bishop of Salisbury, legate in 
 his place; 140 but Peto dying soon after, and the queen 
 objecting, nothing further came of it. 
 
 48. A.D. 1558. On January 2Oth, parliament, and the next 
 day convocation, met ; both being called together for the 
 granting an aid. 141 
 
 On the 24th, Harpsfield, the prolocutor, was summoned 
 to Lambeth, where Pole declared to him the causes of the 
 meeting, being the granting an aid, the recovery of Calais, and 
 other matters. 142 On the 28th, Bonner "exhibited certain 
 
 137 Burnet, n. p. 259; Collier, vi. pp. 162, 175 ; Strype, Eccl. Mem. in. pp. 
 340, 341 ; Dodd, by Tierney, n. p. clxii. The precedent was followed by Queen 
 Elizabeth in July, 1559. 
 
 138 \Vilk. Cone. iv. p. 152. See Strype, for a later commission of Bonner's, 
 Eccl. Mem. in. p. 455. 
 
 " 9 Id. p. 153. 
 
 140 Ante, p. 41 ; Dodd, I. pp. 474 476 ; Burnet, II. p. 263 ; Collier, vi. 
 p. 160 ; Strype, Eccl. Mem. in. pp. 392 400. Pole was accused of heresy. 
 Lingard, v. p. 254. 
 
 141 Parl. Hist. I. p. 630; Burnet, n. p. 269; Collier, vi. p. 173. The con- 
 vocation met at St. Paul's as usual. 
 
 142 Pole is said to have spoken thus: "Quod cum de antiquo more Rex 
 Angliae ob aliquot causas praelatos hujus regni ad concilium, sive parliamentum, 
 suum adesse jubet, propter regis securitatem et hujus regni statum ac bonum pub-
 
 1/6 ANGLICAN RITUAL. 
 
 matters collected in writing, which he and the other bishops 
 thought becoming for the reformation of their dioceses." But 
 as all the bishops were not ready, the reading and considera- 
 tion were put off to another time. The prolocutor was, 
 however, admitted, who presented a paper on the cause of 
 the scarcity of clergy and its remedy. This, when read, was 
 given to Pole. The bishops were then requested to put in 
 writing what they thought needed reformation, and bring 
 their notes the day following. 
 
 On February 4th, Bonner produced his book of articles, 
 which was referred to a committee of bishops to consider. 143 
 
 licum concernent consilia, et auxilia sua impensuros ; ita archiepiscopus Cantuar. 
 episcopos suos suffraganeos, praelatos etc. ad sacrum concilium evocare assolet de 
 iisdem causis tractaturos et auxilia sua consimili modo daturos. Et inter alia 
 monuit negotium maximi ponderis ; scilicet cogitare quomodo oppidum Caleis ad 
 pristinum jus regni vi armata reduci possit. Etiam censuit perpendendum, et 
 istud imprimis, quomodo defectus ecclesiarum cathedralium, rectoriarum, vicaria- 
 rium totius cleri, et status omnium dioceseos et provinciae Cantuariensis, et ut 
 ecclesiae ex reginae munificentia disposition! reverendissimi commendatae, recto 
 ordine disponi et confirmari valeant. Et quid sibi videatur, voluit eos sibi signifi- 
 care. Et ad feliciorem expeditionem commissum est hoc negotium episcopis 
 London. Roffen. Meneven. Petriburgen. et Gloucestr. ut consulta sua in scriptis 
 renunciare velint quamprimum ; deinde voluit reverend, statuta ecclesiarum 
 noviter erectarum aut mutatarum, a regularibus ad seculares, expendi per epis- 
 copos Lincoln. Cicestren. et Petriburgen. item, et Nicholao Wotton (Cant.), 
 Edmundo Sheard (Winton), et Setho Laud (Wigorn), ecclesiarum decanis ; et 
 quae consideranda sunt, referre reverendissimo, quam primum commode poterint. " 
 Wilk. Cone. IV. p. 155. 
 
 143 Sequent! die 28 Januarii, episcopus London, "exhibuit in scriptis quaedam 
 collecta, quae ipse aliique episcopi in suis dioces. reformatione digna esse existi- 
 marunt. Et quia omnes non parati cum suis collectionibus, ideo supersederunt de 
 lectione usque in tempus magis opportunum. Deinde prolocutor cum clero 
 intrans, porrexit patribus schedulam causarum raritatis presbyterorum ex una parte 
 collectarum, et remedia, quibus major copia valeat haberi, ex adversa continentem. 
 Qua lecta, per Henr. Cole decanum, &c., patres voluerunt, ut hanc schedulam 
 traderet reverendissimo. Deinde monuit locumtenens praelatos inferioris domus, 
 ut ipsi exhiberent in scriptis quod reformandum putarent, et exhiberent proximo 
 die," viz. 4 Februarii ad quern continuata fuit synodus. 
 
 Quo die 4 Februarii, episcopus "London, proposuit quandam schedulam circa 
 res divinas, qua lecta, rogabat patres, ut illi de remediis cogitarent, et deputarent 
 certos episcopos, ut inter se consulerent. Deinde idem dominus praesidens 
 consuluit, ut quia status hujus regni perturbatur ex infestatione Gallorum, et 
 Scotorum, ipsi velint regiae majestati subvenire," &c. Wilk. iv. pp. 155, 156.
 
 THE REIGN OF MARY. 177 
 
 The president then urged the need of giving a liberal aid 
 towards the expenses of the Scotch and French wars. This 
 was unanimously assented to by the bishops, and a committee 
 of six was appointed to settle with six members of the lower 
 house the amount, method, and time of payment. After 
 several debates, the clergy agreed to give eight shillings in the 
 pound upon the value of their benefices, and Pole requested 
 Heath to obtain the like sum from his province. 144 
 
 On the 1 6th, Pole's wishes for carrying on the reformation 
 of the church were made known to the upper house. On the 
 1 8th, after a conversation on the service of small livings, 
 four articles were agreed upon. 145 On the 25th, the pro- 
 viding arms against the Scots, the dearness of fish, fasting, 
 and the payment of tithes were discussed. Convocation 
 was then prorogued to March 8th, and again to November 
 nth. 146 
 
 49. On March 28th, Pole gave a commission to Harps- 
 field, Collins, and others, to enquire for, search out, and 
 " exterminate " all heretics in his diocese, handing the obsti- 
 
 The proposed articles concerning doctrine and discipline are given in Wilk. 
 pp. 156, 1 68. They were never agreed to by the bishops, the queen's reign 
 coming so soon after to an end. For the proceedings of the York convocation, 
 and for the provision of arms, see Wilk. Cone. iv. pp. 170, 171. 
 
 144 Wilk. Cone. iv. p. 156. After 1462, the Canterbury constitutions bound 
 the province of York ("pro jure observentur"). Wilk. Cone. in. p. 580. The 
 clergy subsidy was confirmed by the 4 & 5 P. & M. c. 10. The eight shillings 
 were spread over four years, and defaulters were to be deprived. 
 
 145 They were : I. That no priests be taken up to serve in the wars. 2. That 
 two small benefices contiguate may be joined together in commendam by the bishop, 
 to serve them "alternis vicibus." 3. That the parishioners of chapels annexed 
 may be compelled to come unto the parish church, whereunto they be annexed for 
 a time, till curates may be provided. 4. That the bishops may be authorised by 
 the pope to give orders, "extra tempora prescripta. Quos articulos rogarunt 
 patres dominum Cole, ut ipse eorum nomine reverendissimo exhiberet." Wilk. 
 Cone. iv. p. 156. It was a "Reformatio doctrinae, disciplinae et ecclesiasti- 
 corum continentiae." 
 
 146 Id. p. 156. The convocation met on the I7th, but "per mortem reginae 
 et Cardinalis Poli soluta fuit." Id. p. 178. Pole died a day after the queen. 
 
 The 4 & 5 P. & M. c. 2, " for the having horse armour and weapon" related^ 
 to the laity only. The clergy provision was therefore voluntary and patriotic. 
 Upon the discharge of the first-fruits and tenths, see Wilk. Cone. iv. p. 175. 
 
 12
 
 178 ANGLICAN RITUAL. 
 
 nate ones over to the civil power ; 147 and on July 7th, we 
 meet with a significavit of Pole's of the condemnation, by 
 his commissioners, of three men and two women, who were 
 afterwards burnt at Canterbury on November ioth. 148 They 
 were the last who suffered for their faith, for, on November 
 i /th, the shadow of death passed away with the queen. 149 
 
 147 Wilk. Cone. IV. p. 173; Strype, Eccl. Mem. in. p. 452. Harpsfield was 
 archdeacon of Canterbury, and Collins was Pole's commissary general. 
 
 148 Id. p. 174. Other judicial murders were contemplated, for there is a royal 
 writ, or a form of the writ de haeretico, of November I3th, I55^> addressed to 
 Bonner. Id. p. 177. 
 
 149 For the funeral sermon, see Strype, Eccl. Mem. III. App. No. 81. 
 "The foulest blot," says Lingard, "on the character of this queen is her 
 long and cruel persecution of the reformers . . It is, however, but fair to recollect 
 that the extirpation of erroneous doctrine was inculcated as a duty by the leaders 
 of every religious party. Mary only practised what they taught." As a result 
 of this teaching, he adds, "after every allowance, it will be found that, in the 
 space of four years, almost 200 persons perished in the flames for religious opinion ; 
 a number, at the contemplation of which the mind is struck with horror, and learns 
 to bless the legislation of a more tolerant age, in which dissent from established 
 forms, though, in some countries still punished with civil disabilities, is nowhere 
 liable to the penalties of death." Lingard, Hist. v. pp. 259, 239; Strype, Eccl. 
 Mem. in. pp. 469 476, and App. p. 291, No. 85 ; Tierney's Dodd, n. pp. 101, 
 n. 2, 1 06, n. 4. 
 
 It is well to remember that the persecutors were born and brought up in the 
 belief that the extirpation of heresy, and by consequence, of heretics, was a 
 primary religious duty. Mercy in such a case was a weakness, and toleration a 
 crime. But they learnt this of ROME, where to this day the gospel of religious in- 
 tolerance is preached with the fervour of a Dominic and the unrelenting zeal of a 
 Pius V. ; and all liberty of speech and conscience, and freedom to worship God 
 are (as the heap of perilous trash put out in the " Syllabus " and in the " Vatican 
 Acts and Decrees " abundantly proves) still, as ever, accursed. The Curia has 
 never yet repealed one intolerant decree. All are now in force. The canon law 
 is still written in letters of blood, and it is a first principle that they who 
 "ad versus excommunicatos zelo matris ecclesiae armantur non sunt homicidae." 
 See Pithou, I. p. 324; Decret. n. caus. xxiii. Q.V. 47; Constitut. "Apos- 
 tolicae Sedis " of the Vatican Council, Acta et Dec. pp. 77 85 ; Conventiones 
 de Rebus Ecclesiasticis by Nussi, Index s.v. " Potestas civilis " and "ReligioCatho- 
 lica " ; Rambler, vm. p. 83, xvi. p. 473, xvn. p. 34. By Queen Mary, the atro- 
 cities that are associated with her name were probably never regarded as calamities 
 or crimes, but as the doing of a conscientious though painful Christian duty. The 
 guilt and shame of it all rests not, as Lingard and other Roman authors try to 
 make out, upon the queen and on the state, for they were but the executioners of 
 the law, sentence, and will of a so-called Christian church. See Strype, Eccl. 
 Mem. ill. p. 168, and App. No. 82, 83, 84 for the queen's private prayers.
 
 CHAPTER V. 
 
 THE REIGN OF ELIZABETH. 
 From November 17^, 1558, to March 24^, 1603. 
 
 i. A.D. 1558. Upon the accession of Queen Elizabeth, 1 a 
 proclamation was issued, requiring all and everyone 
 
 1 Upon the death of Queen Mary, the Queen of Scots laid claim to the throne, 
 and at once assumed the style, title, and arms of the Queen of England. Thus 
 began that conflict which ended in her death. Lingard, v. p. 7 ; Palatio, IV. pp. 
 215, 310; Pollini, p. 405. See Gobau, Epistolae, pp. 21, 52, 263, 365, 367, 430 
 for papal letters, and pp. 293, 428 for the authority of Rudolphus, and pp. 290, 
 2 93 363, 427 for proofs of active papal hostility to England. See also Pagius, vi. 
 pp. 662, 708 ; Gobau, Vita Pii, V. pp. 103, 104 ; Pollini, pp. 458, 467, 468, 550 ; 
 and Catena, Vita Pii, pp. 113, 116 for other notices of the papal agent Rudolphus. 
 Liguori says that Elizabeth was proclaimed on " the iniquitous will of Henry VIII. ; 
 for the crown by right belonged to Mary Stuart, queen of Scots, for Elizabeth's 
 birth was spurious, as she was born during the lifetime of Henry's first queen and 
 lawful wife." He adds that Elizabeth "was highly accomplished and learned 
 both in science and languages. She spoke French, Italian, and Latin. She had 
 besides all the natural qualities requisite for a great queen, but obscured by the 
 Lutheran heresy, of which she was a follower in private. She commanded Sir 
 Edward Carne, the ambassador in Rome from her sister Mary, to notify her 
 accession and coronation to Paul IV. , and present her duty and ask his benedic- 
 tion. The pope, however, answered that it was not lawful for her to have assumed 
 the government of the kingdom, a fief of the holy see, without the consent of 
 Rome ; that it would be necessary to examine the rights which Mary, queen of 
 Scotland, had to the throne also ; and therefore she should place herself in his 
 hands, and that she would experience from him paternal kindness." Hist, of 
 Heresies, u. pp. 24, 25 ; p. 406, ed. Rome, 1839. Tierney, however (in the pre- 
 face to Vol. iv. of Dodd), and Lingard (in his later editions) both discredit the 
 account, but, as it seems, on insufficient grounds. Alex. Natalis gives the pro- 
 bable explanation when he says that Elizabeth after her coronation, which took 
 place on January I4th, notified the fact to Paul IV. through Carne, "qui 
 Mariae sororis legatione functus adhuc in aula" Romana versabatur." Hist. vni. 
 p. 313. And so Spondanus, n. p. 579 ; and Pagius, Gesta, iv. pp. 395, 396, 400. 
 It was apparently an unofficial communication. 
 
 The horrors of Queen Mary's reign probably did more than anything else to 
 secure popular support for Elizabeth. See Palatio, iv. p. 215 ; Hallam, Const. 
 Hist. I. 105 no; Acta Regia, p. 448; Burnet, n. pp. 278, 279; Baker, Chron. 
 p. 330 ; Lingard, VI. p. 3 ; Strype, Ann. I. pp. 35, 36 ; Collier, VI. p. 185 ; 
 Camden, Ann. p. 3; Sleidan, Chron. Cont. p. 23; Thuanus, i. p. 417. 
 
 12 2
 
 180 ANGLICAN RITUAL, 
 
 not to attempt on any pretence the breach, alteration, or change of 
 any order or usage presently established within this our realm. 2 
 
 The old form of service was both retained and in use 
 until December 27th, when another proclamation 3 silenced all 
 preachers, and ordered the Gospel and Epistle of the day and 
 the Ten Commandments to be read in English, without com- 
 ment ; but no one was to use 
 
 any other manner of public prayer, rite, or ceremony in the church 
 but that which is already used and by law received, as the common 
 litany used at this present in her majesty's own chapel, and the 
 Lord's Prayer and the Creed in English, until consultation may be 
 had by parliament by her majesty and her three estates of the realm 
 for the better conciliation and accord of such causes as at this 
 present are moved in matters and ceremonies of religion. 
 
 2. The Privy Council speedily disposed of all kinds and 
 degrees of offenders, and also settled a jurisdiction dispute 
 between the Lord Chief Justice of the Queen's Bench and the 
 judge of the Admiralty, summoning both before the council 
 to state their case. 4 
 
 The service books of Edward VI. were referred to a mixed 
 committee of eight appointed by the crown, to examine and 
 report thereon to the queen. They soon called in others to 
 their aid ; and when the review was completed, it was sent 
 by Guest to Cecil, with a paper of reasons and remarks. 5 
 
 2 Strype, Ann. I. App. p. 2. 
 
 * Id. p. 3, No. 3 ; Wilk. Cone. iv. p. 180; Card. D. A. I. p. 176; Conf. p. 
 19; Fuller, Bk. ix. p. 51. Heylyn talks of two proclamations, the one relating 
 to preaching and the other to ritual. Burnet also distinguishes between the 
 changes made, and says (as does Heylyn) that elevation was forbidden in the 
 queen's chapel. Burnet, II. p. 282 ; Camden, p. 7 ; Heylyn, Hist. Q. Eliz. pp. 
 104, 105 ; Burn, Eccl. Law, III. p. 413, ed. 1848. 
 
 4 Those who would preach, in spite of the proclamation, were had before the 
 Privy Council and punished. Strype, Ann. I. pp. 42 47 ; id. p. 32 ; Collier, 
 vi. 192. 
 
 5 Heylyn, Tracts, Reform, of the Church, p. 16 ; Collier, VI. p. 238; Strype, 
 Ann. I. p. 52 ; Card. Conf. pp. 19 22 ; Camden, p. 6. The committee does 
 not appear to have been appointed under the great seal, or by any special commis- 
 sion, the supremacy acts being still repealed. Some alterations were afterwards 
 made by the queen in council, before sending the book to parliament.
 
 THE REIGN OF ELIZABETH. l8l 
 
 The revisers adopted the second book of Edward VI. and 
 recommended the abolition of all vain and useless ceremonies, 
 such as crosses, processions, and vestments, 6 and pointed out 
 that prayers for the dead were no longer used in the com- 
 munion, for that "to pray for the dead in the communion 
 was not used in Christ's and His Apostles' time, nor in Justin's 
 time," and Guest quotes Tertullian on antiquity as a test of 
 truth. 7 
 
 6 One vestment, the surplice, was thought sufficient for all other purposes, and 
 so for the communion ; because in the existing Roman use it was worn in bap- 
 tising, reading, preaching, and praying, so in the reformed use, if any other 
 garment were used for the communion it would seem to make it of more import- 
 ance than baptism, reading the word, and prayer. The surplice, or cotta, was 
 and is used by seculars, the habit of their order by regulars, in preaching. See 
 Card. Conf. pp. 48 54; Notes on the (Roman) Rubrics by O'Kane, pp. 57 62 ; 
 Piscara, Praxis, Lib. II. n, c. 6, 2, p. 175. 
 
 7 " Id esse Dominicum et verum, quod sit prius traditum ; id autem extra- 
 neum et falsum, quod sit posterius immissum." Adv. Haeret. c. 31, p. 210, ed. 
 1617. In B reeks v. Woolfrey (i Curt. p. 880) the court held that there was no 
 authority or canon expressly prohibiting prayers for the dead. But apart from 
 the fact that the directions to use no other order or form of prayer save that 
 provided are definite and exact, the principle that, in a revision, omission is 
 rejection and prohibition is now too well established to admit of any doubt that 
 prayers for the dead are unlawful in the Church of England ; and thus money or 
 property given for the saying of mass or prayers, the maintenance of lights, obits, 
 and such like, for the souls of the dead, goes, as a superstitious use, to the resi- 
 duary legatees or next of kin. It was held that as to charitable foundations for 
 praying for souls, &c. it is sufficient, since the Reformation, if the tenant in free 
 alms "saith the prayers now authorised." I Inst. Lib. II. c. vi. 135, 95^. The 
 Church of England, in accord with Christian antiquity, celebrates, in the triumph- 
 ant strains of her noble burial service, the victory over death and the entrance into 
 the endless "joy and felicity" of the eternal life. With psalmody the dead were 
 anciently carried forth ; and the roof of the church shook as it rolled back the 
 paeans of gladness for those whom God, of His great mercy, had delivered 
 from the burden of the flesh and the miseries of this sinful world, and taken to 
 LIVE with HIM. Such have no need of our prayers ; if it were possible, we have 
 the rather need of theirs. For the "perfect consummation and bliss both in 
 body and soul," in the "eternal and everlasting glory," the church does indeed 
 pray, not only for the dead but the living. More than this she knows not. 
 "Sonabant psalmi, et aurata tecta templorum reboans in sublime quatiebat alle- 
 luia." Jerome, Epitaph. Fabiolae, torn. V. fo. 920. " Nunc igitur pro brevi labore, 
 aelerna beatudine fruitur, excipitur angelorum choris." Id. De exitu Leae, torn. V. 
 p. 70. Cyprian taught, " Fratres nostros non esse lugendos accersione dominica de 
 seculo liberates, cum sciam non eos amitti, sed praemitti, recedentes praecedere, ut
 
 1 82 ANGLICAN RITUAL. 
 
 3. A.D. 1559. On January I4th, Elizabeth was crowned at 
 Westminster by Oglethorp, the bishop of Carlisle, the service 
 in the Roman pontifical being used. On the 23rd, parlia- 
 ment, and, the next day, the Canterbury convocation, met. 
 In the last, Bonner declared the cause of the meeting, and 
 explained that, owing to the proclamation, there would not 
 be the usual sermon. He then directed the clergy to choose 
 a prolocutor, who was to present himself between nine and 
 ten on the Friday week, " if parliament were sitting." After 
 another week's adjournment, Bonner asked if the lower house 
 had thought of anything which they wished then to explain. 
 The prolocutor replied that they knew not of what cause or 
 matters to treat. To this the bishops answered that the 
 queen should be petitioned not to impose any burden on the 
 clergy "in that parliament." The raising of a subsidy was 
 then treated of, and the houses adjourned till February 25th. 
 
 4. On that day the prolocutor presented certain articles 
 which, he said, the clergy had devised for the relief of their 
 consciences and as a protestation of their faith ; and they 
 requested that the bishops would be their leaders in the 
 matter. On the next day (Friday), in answer to an inquiry by 
 the clergy as to whether their articles had been shewn to the 
 " upper house of parliament," Bonner " replied that he had 
 exhibited them to the Lord Keeper of the Great Seal in the 
 upper house (in superiori domo\ as he was the speaker of all 
 the lords of that house ;" and that the articles were received, 
 as it appeared, graciously, but no reply was made to them. 
 The prolocutor then asked that the good pleasure of the lord 
 keeper might be learnt before the next sitting. The subsidy 
 was then discussed. Nothing more was heard of these articles, 
 save that the two universities had agreed to all save the last 
 of them ; and on May 9th convocation was dissolved. 8 
 
 proficiscentes et navigantes desiderari eos debere, non plangi ; nee accipiendas esse 
 hie atras vestes, quando illi indumenta alba jam sumpserint." De Mortalitate, fo. 
 213, ed. Basil, 1521. Passages like Phil. i. 23, 2 Thess. iv. 13 18, Heb. 
 xii. 23, point to little need of our prayers for those who are as a fact trvv Xpurry. 
 See post, n. 58. 
 
 8 Wilk. Cone. IV. pp. 179, 180; Strype, Ann. I. pp. 55, 56; Lathbury, pp.
 
 THE REIGN OF ELIZABETH. 183 
 
 5. In parliament the lord keeper made a speech declaring 
 the " chief causes and considerations " for its meeting, 9 and 
 the i Eliz. c. i restored to the crown the " ancient jurisdiction 
 over the state ecclesiastical and spiritual." 10 It provided 
 
 154 156; Collier, VI. p. 195; Joyce, Synods, pp. 537 539. The York convo- 
 cation met upon the royal writ, but nothing is known of its proceedings. 
 
 The articles as framed and presented by the clergy were : I. That the natural 
 body and blood of Christ were present in the sacrament of the altar, under the 
 appearance of bread and wine. 2. That after consecration there remains no other 
 substance but that of God and man, "substantia Dei et hominis." 3. That in the 
 mass is offered the true body and blood of Christ, a propitiatory sacrifice for the 
 living and the dead. 4. That to Peter and his lawful successors in the apostolic 
 chair, as to Christ's vicars, is given the supreme power of feeding and ruling the 
 Christian church militant and of confirming his brethren. 5. That the authority 
 of treating of and defining matters of faith, the sacraments, and ecclesiastical dis- 
 cipline has hitherto belonged and should belong only to the pastors of the church 
 (whom the Holy Ghost hath for this purpose placed in the church of God), and 
 not to laymen. These articles were presented to the bishops, "humiliter suppli- 
 cantes ut quia nobis non est copia hanc nostram sententiam et intentionem aliter 
 illis, quos in hac parte interest, notificandi, vos, qui patres estis, ista superioribus 
 ordinibus significare velitis. " 
 
 The question of the subsidy had, it would seem, to be treated of anew by 
 reason of the abrupt ending of the last convocation and parliament. A " subsidy " 
 was a poll-tax on each person, assessed on their goods and lands; a " tenth" or 
 "fifteenth" was a tax on every city and town. Parl. and Counc. p. 215. In the 
 account of this convocation we read of " praelatos inferioris domus" and " clerus 
 inferioris domus," as distinguished, perhaps, from the other houses of parliament, 
 of which convocation formed a part. See ante, p. 170, n. 123. 
 
 9 Parl. Hist. I. p. 635. 
 
 10 Nine bishops and the Abbot of Westminster voted against it. I repealed 
 I & 2 P. & M. c. 8. 2 revived 23 Hen. VIII. c. 9, on foreign citations ; 
 24 Hen. VIII. c. 12, appeals to Rome ; 23 Hen. VIII. c. 20, payment of 
 annates ; 25 Hen. VIII. cc. 19, 20, 21, the submission of the clergy and consecra- 
 tion of bishops, and exactions from Rome ; 26 Hen. VIII. c. 14, on suffragans ; 
 28 Hen. VIII. c. 16, on dispensations, and extended them to the queen's heirs 
 and successors. 3 revived the 32 Hen. VIII. c. 38 (as amended by 2 & 3 
 Edw. VI. c. 23) and 37 Hen. VIII. c. 17, as to doctors of law. 4 provided 
 that all statutes repealed by I & 2 P. M., and not in this act specially men- 
 tioned and revived, were to continue repealed. 5 revived the i Edw. VI. c. i 
 on "the sacrament of the altar." 6 repealed the heresy acts, i & 2 P. & M. 
 c. 6 ; 5 Ric. II. st. 2, c. 5 ; 2 Hen. IV. c. 15 ; 2 Hen. V. c. 7 ; and 9 provided 
 a form of oath of the supremacy of the crown, to be taken by all officials and 
 ministers ecclesiastical and temporal, and all who took orders or university 
 degrees. The 28 & 29 Viet. c. 122, 15 substituted another form to be taken by 
 all ministers. Ante, p. 6, n. 12. For the speeches of the Archbishop of York
 
 1 84 ANGLICAN RITUAL. 
 
 that such jurisdictions, privileges, superiorities, and pre-eminences, 
 spiritual and ecclesiastical, as by any spiritual or ecclesiastical power 
 or authority hath heretofore been or may lawfully be exercised or 
 used for the visitation of the ecclesiastical state and persons, and for 
 reformation, order, and correction of the same, and of all manner of 
 errors, heresies, schisms, abuses, offences, contempts, and enormities, 
 shall for ever by authority of this present parliament be united and 
 annexed to the imperial crown of this realm. 11 
 
 Provision was also made that the crown should, when it 
 pleased and thought meet, 
 
 have full power and authority by virtue of this act, by letters patent 
 under the great seal of England, to assign, name, and authorise when 
 . . . convenient . . . such person or persons being natural born 
 subjects ... to exercise, use, occupy, and execute 12 all manner of 
 jurisdictions, privileges, and pre-eminences, in anywise touching or 
 concerning any spiritual or ecclesiastical jurisdiction, . . . and to 
 visit, reform, redress, order, correct, and amend all such errors, 
 heresies, schisms, abuses, offences, contempts, and enormities whatso- 
 ever which by any manner of spiritual or ecclesiastical power, autho- 
 rity, or jurisdiction can or may lawfully be reformed, ordered, 
 redressed, corrected, restrained, or amended . . . according to the 
 tenor and effect of the said letters patent. 13 
 
 and the Bishop of Chester see Parl. Hist. I. pp. 643, 650 ; Strype, Ann. I. App. 
 pp. 7, 12; Bumet, II. pp. 287, 288; Collier, vi. pp. 214 219. 
 
 11 8, rev. and Parl. ed. This clause of the statute was merely declaratory 
 of the old law. 5 Rep. p. 8 ; 4 Inst. p. 325. 
 
 12 " Under," and not independently of, the crown. 
 
 13 8, Parl. ed. 1818. As a commission is a delegation by statute or by the 
 common law, whereby the power to exercise a jurisdiction or authority is conferred 
 on others, the commissioners must keep within the limits of they- commission, 
 which would in this case be defined by the letters patent. 4 Inst. p. 163. Coke 
 points out that nothing was intended but the visitation of the ecclesiastical state 
 and persons, and of all errors, heresies, &c. which were criminal. 4 Inst. p. 326. 
 The commissioners, whether ecclesiastical or lay, could of course deprive, excom- 
 municate, &c. if within the scope of their commission (though the power to 
 visit implies power to deprive), but as to the power to imprison, except for con- 
 tempt, or to fine, see 4 Inst. 325 334. It seems that by the common law the 
 crown might have made such a commission, but Bishop Stillingfleet insists that the 
 ecclesiastical jurisdiction gave no such power, nor enabled commissioners to proceed 
 in primd instantid by ecclesiastical censures. 5 Rep- fo. la. ', Stillingfleet, Eccl. 
 Cas. II. pp. 83 223. The jurisdiction itself was still annexed to the crown, the
 
 THE REIGN OF ELIZABETH. 185 
 
 And the act further provided that the commissioners, so then 
 or afterwards to be appointed, should not have authority or 
 power 
 
 to order, determine, or adjudge any matter or cause to be heresy, 
 but only such as heretofore have been determined, ordered, or ad- 
 judged to be heresy by the authority of the canonical Scriptures, or 
 by the first four general councils, or by any other general council 
 wherein the same was declared heresy by the express and plain 
 words of the said canonical Scriptures, or such as hereafter shall be 
 ordered, judged, or determined to be heresy by the high court of 
 parliament of this realm, with the assent of the clergy in their 
 convocation. 14 
 
 6. The next statute, the I Eliz. c. 2, revived Edward's acts 
 of uniformity, and directed the use of King Edward's second 
 service book, as altered. The lords spiritual present dissented, 
 and it was therefore passed by the assent of the lords tem- 
 
 administration of it being exercised by and limited to the commissioners according 
 to the tenor of the commission. There is nothing "extraordinary," as Stilling- 
 fleet thinks, in this, except its being special, and so distinct, from the ordinary or 
 common jurisdiction of all bishops and others, which they have ex officio and of 
 necessity annexed to their office. 4 Inst. 163, 326. 
 
 14 20. By the civil law the decrees of the first four general councils had the 
 force of law, and were to be received as the scripture itself. Corp. Jur. Civ. Nov. 
 Const. Tit. xiv. Nov. 131, c. I ; and see Greg. I. Op. II. p. 757 ; so ^Elfric. Can. 
 33 ; Thorpe, A. S. Laws, II. p. 357. The Roman canon law says the same, 
 " Sicut quatuor evangelia ecclesia catholica veneratur." Decret. Greg. IX. Lib. I. 
 Tit. IX. xi. " Quatuor esse scimus venerabiles synodos, quae totam principaliter 
 fidem complectuntur, quasi quatuor evangelia vel totidem paradisi flumina." Dec. 
 Pars. I. Dist. XV. I, and see 2. But the decretals of the popes are of equal 
 authority, for we read that " Inter canonicas scripturas decretales epistolae connu- 
 merantur." Id. Dist. XIX. c. vi. The Council of Trent makes "tradition" of 
 equal authority with scripture, ' ' Pari pietatis affectu et reverentia suscipit ac 
 veneratur." Labbe & Coss. XIV. col. 746; and the text of the old Latin 
 Vulgate is to be received on pain of anathema, and not to be interpreted 
 contrary to the sense "quam tenuit et tenet sancta mater ecclesia "or "contra 
 unanimum consensum Patrum." Sess. IV. Decret. de edit, et usu Sacrorum Libro- 
 rum. The Index Lib. Prohib. forbids the use of the scriptures in the vulgar 
 tongue without the consent of the bishop, inquisitor, or parish priest. Reg. IV. p. 
 xiv. ed. Rome, 1876. And see as to heresy, ante p. 160, n. 95. The enactment 
 was needed because everyone was a heretic who differed from Rome, and as the 
 church took their bodies and goods for the good of their souls (leaving their 
 families to starve), to be wealthy was often a most fatal heresy.
 
 1 86 ANGLICAN RITUAL. 
 
 poral and commons only. 16 Feckenham and the Bishop of 
 Chester spoke against the bill. The former objected on the 
 ground of novelty ; the latter, for that it was a breach of 
 unity, and that the matter was not within the competency or 
 jurisdiction of parliament, legislation on such matters and 
 things being ultra vires, for that parliament could not " inter- 
 meddle with matters of faith and religion, far passing reason 
 and the judgment of man, such as the contents of this bill " 
 were ; and because it was clear by the alteration of the words 
 in the consecration prayer from, " that thy creatures may be 
 made unto us the body and blood of our Saviour Jesus 
 Christ" to, "that we receiving these thy creatures of bread 
 and wine, &c." that " they intend no consecration at all ; and 
 let them glory as much as they will in their communion, it is 
 to no purpose, seeing that the body of Christ is not there." 
 The bishop pointed out that there was no consecration nor 
 sacrificial oblation in the new service, and so no real presence, 
 but the contrary. 16 
 
 The Lords and Commons, however, in spite of the oppo- 
 sition of all the nine bishops present, and without any refer- 
 ence to convocation or any church synod, passed the bill, and 
 the revised book became law. 
 
 7. To please the queen, a clause was inserted in the act 
 providing 17 
 
 15 See 4, rev. ed. For the alterations made in the revised liturgy, see 
 Joyce, p. 542 n.; Collier, IX. p. 321, no. 77; Card. Conf. pp. 31 33; Strype, 
 Ann. I. pp. 8 1 85 ; Lathbury, Hist. Conv. pp. 158, 159. 
 
 16 Parl. Hist. I. pp. 666, 670, 671, 674; Collier, vi. pp. 224 233, 234 240; 
 Strype, Ann. I. pp. 7580, App. pp. 24 33; Card. Conf. pp. 98 117. 
 
 17 A proviso takes special and unconnected matter out of the general enact- 
 ment. The clause itself consists of two parts ( 25 and 26 in Ruffhead, and 
 13 in the revised edit.), and it contains two distinct enactments, the two subjects 
 being tied together by the same copula. For the want of attending to the prin- 
 ciple reddendi singula singulis, Mr. Parker, overruling Lord Selborne and the 
 Judicial Committee, says, "It appears to me, my lord, that the two clauses should 
 be taken together, in order to form a just view of the import of the words ' until 
 other order,' &c. . . . The meaning of the two is that the queen reserves the 
 right to take further order in the use of ornaments, and ordain and publish further 
 ceremonies." Happily for students, Mr. Parker's precepts do not agree with his 
 examples; for, in contrasting the order taken by the queen in 1561 with the
 
 THE REIGN OF ELIZABETH. l8/ 
 
 that such ornaments of the church and the ministers thereof shall be 
 retained and be in use as was in this Church of England by authority 
 of parliament in the second year of the reign of Edward VI., until 
 other order shall be therein taken by the authority of the queen's 
 majesty, with the advice of her commissioners appointed and autho- 
 rised under the great seal of England for causes ecclesiastical, or the 
 metropolitan of this realm. 18 
 
 advertisements, he correctly says, "the order of 1561 is the queen's personal act, 
 by the queen and from the queen, while the advertisements of 1566 are not. , . . 
 The order of 1561 represents itself as a royal warrant, while the advertisements of 
 1566 represent themselves as advertisements only issued by the archbishop by virtue 
 of the queen's letters directed to him." They were not, as he says, given by the 
 queen at all ; but, "although issued on the sole authority of the crown, they were 
 drawn up, no doubt, by the archbishop, with the assistance of the other ' commis- 
 sioners in causes ecclesiastical.' " Letter to Lord Selborne, pp. 8 14 ; Introd. to 
 C. P. p. I. The fact is that "other" and "further" are neither synonymous nor 
 convertible words, nor (as Mr. Parker thinks) "interchangeable." Postcript, p. 
 165. Here, too, he again corrects himself, for speaking of the two clauses of the 
 act, he writes, "The first relates to other order respecting ornaments; the second 
 to further order respecting rites, &c. ; but both (being coupled by 'and also') are 
 parts of one 'Provided always, &c.'" Ed. p. 165. Generally and usually "other" 
 is not synonymous with "further," the one implying distinction, change, substitu- 
 tion, and difference, the other addition or advance. 
 
 18 "Retained and be in use." The second book of Edward VI. as altered was 
 restored, but such ornaments as had parliamentary authority in the year ending 
 January 3ist, 1549, were to be retained and used. The point was taken by a 
 very eminent authority in 1867, who said that "an enactment that certain things 
 shall be retained and be in use naturally implies that the former state of things is 
 to be continued. Sir R. Palmer, Rit. Com. Rep. I. p. 139. Only things and 
 ornaments in existence could be retained, but, as they might have been retained 
 and not been used, the act directed them to be retained and used. 
 
 "By authority of parliament." That is, says Mr. Parker (confirming the 
 decision of the Judicial Committee), "such ornaments as were in use in the second 
 year of Edward VI., i.e. according to the old book of 1549." Introd. p. xliv. See 
 Liddell v. Westerton, Brooke, p. 54 ; Brod. and Free. p. 132. The compilers of 
 "Ritual Conformity" say, "The ornaments of the second year are those which 
 were intended to be, and were actually, used under the Prayer Book of 1549." 
 But they include " those prescribed by that book, as well as those implied in it" ; 
 and see ante, p. 93, 21, 22 for those neither prescribed nor implied. What all 
 this means is by no means clear, but it is well to remember that the committee had 
 difficulties other than those of the subject to contend with ; and great allowance 
 must therefore be made for obscurities. On applying to the chairman (the Rev. 
 Berdmore Compton) for information on a point treated of, he very kindly replied, 
 "I am sorry that my knowledge of scientific ritual is not sufficient to give an 
 authoritative answer to your questions. My colleagues in the conference which
 
 1 88 ANGLICAN RITUAL. 
 
 And also, that if there shall happen any contempt or irreverence 
 to be used in the ceremonies or rites of the church by the misusing 
 the orders appointed in this book, the queen's majesty may, 19 by the 
 like advice of the said commissioners or metropolitan, ordain or 
 publish such further ceremonies or rites as may be most for the 
 advancement of God's glory, the edifying of His church, and the due 
 reverence of Christ's holy mysteries and sacraments. 
 
 The powers reserved applied to ornaments, ceremonies, 
 and rites only ; and the ornaments retained were for use and 
 not for decoration or show, and for use by the minister, both 
 at communion time and all other times of his ministration in 
 the church, until " other order " was taken. The " gloss " was, 
 that they remained for the queen, for whose good pleasure 
 they were retained. 
 
 8. The queen had the second rubric in King Edward's 
 second book struck out, and the following put in its place : 
 
 And here it is to be noted that the minister at the time of the 
 communion, and at all other times in his ministrations, shall use 
 such ornaments in the church as were in use by authority of parlia- 
 ment in the second year of King Edward VI. according to the act 
 of parliament set forth in the beginning of this book. 20 
 
 This rubric was not in the copy of the book sanctioned 
 
 led to the publication of ' Ritual Conformity ' were kind enough to make me their 
 chairman, but certainly not on the ground of ritual learning. I was but a learner 
 while presiding over their deliberations." The first proposition of the committee, 
 "that the evil of unnecessary diversity in ritual, as practised in various churches 
 aiming at the maintenance of catholic doctrine and usage in the Church of England 
 is real and great," is, however, one with which all must agree. 
 
 19 " The gueen's majesty may" &c. When an act speaks of the king generally 
 and indefinitely in his political capacity, it extends to his successors. 12 Rep. p. 
 no. King James relied on this clause for the alterations made in 1603 by his 
 authority in the prayer book. Card. Conf. p. 217. 
 
 3 Mr. Parker thinks otherwise, and that it was inserted ' ' by the revisers " on 
 the authority of a letter from Sandys to Parker. Introd. p. xliv. But the letter, 
 or rather the extract given by Strype, scarcely sustains this view. Ann. I. p. 83. 
 Strype himself seems to be of Mr. Parker's opinion, but the reference to "the act 
 of parliament set forth at the beginning of this book " seems inconsistent with the 
 theory. See the letter in full, Burnet, II. App. p. 253. The rubric makes it 
 plain that the act referred, not to the ordinary everyday "apparel" of ministers, 
 but to that worn when officiating in the church.
 
 THE REIGN OF ELIZABETH. 189 
 
 by parliament, and therefore so far lacks parliamentary 
 authority. But, as has been said, the act sanctioned 
 
 the principle of the change ; the very words used of the new rubric 
 being almost the same as those of Clause 25 of this same Act of 
 Uniformity. The reason for making a separate clause in the act, 
 instead of putting the change on the same level with other changes 
 in the Prayer Book, is to be found 21 
 
 in the fact that section 25 was "an order to continue or not 
 in force as should be found expedient," or more exactly 
 "until other order" were "taken by the authority of the 
 queen's majesty " in the manner prescribed by the act. When 
 that " other order " was taken, the retention and use of the 
 ornaments of the second year of Edward VI. would be un- 
 lawful ; just as much as it would when they were either 
 destroyed or gone, for they could then of course be neither 
 retained nor used, from having, in fact, ceased to exist. 22 
 
 9. The revised book was to come into use on the " Nati- 
 vity of St. John the Baptist next ensuing," and the strictest 
 conformity was required, upon pain of imprisonment, for- 
 feiture, and deprivation, as prescribed by the act. 23 
 
 21 Parker, Introd. p. xliv. 
 
 22 See ante, p. 34, n. 63. The question of taking "other order," however 
 interesting and important in 1564 and still later, was not such a material one in 
 1662, as we shall hereafter see. 
 
 23 2, rev. ed. See ante, p. 3, for the I Eliz. c. 2. 2, and 2 & 3 Edw. VI. 
 c. I, 2. As to the duties of ordinaries in maintaining order and discipline and 
 securing an honest conformity to the liturgy, see 2 & 3 Edw. VI. c. I, 12, 13, 
 rev. ed. ; 5 & 6 Edw. VI. c. I, 2, 3 ; I Eliz. c. 2, 4, 5, 6, 12, rev. ed. ; and 
 ante, p. 6. It will be seen that the acts of uniformity gave the temporal courts 
 jurisdiction over the clergy for offences which till that time had been only dealt 
 with by the ordinary and in the spiritual court, and the 13 & 14 Car. II. c. 54, 
 20 continued and confirmed this jurisdiction. As everyone ordained has, of his 
 own free will and accord, solemnly and ex animo submitted himself to, and 
 accepted the provisions of, the acts of uniformity, the objection to the jurisdic- 
 tion of "lay" or "act of parliament" courts is neither constitutional nor 
 intelligible, but Roman rather than Anglican. It is on a level with the nonsense 
 written about "judgments of policy" by those who judge others by themselves, 
 and, having lost all self-respect, are unable to respect others. The theory that 
 any statute that is to bind the church in matters spiritual with civil sanction 
 "must be enacted or accepted by convocation also," and until this is so "it is
 
 ANGLICAN RITUAL. 
 
 The effect of the Act of Uniformity was not only to 
 restore the second book of King Edward VI., with the very 
 few statutory alterations and additions therein and thereto 
 then made, but to retain for use such ornaments as were in 
 use " by authority of parliament," in the second year of that 
 king, all canons, injunctions, and laws whatsoever prescribing 
 or establishing any other use, service books, rites, ceremonies, 
 or ornaments being swept away. 24 
 
 10. Nonconformists who were absent from church without 
 reasonable excuse on Sundays or holydays were subject to 
 the censures of the church and a fine of twelvepence. 25 
 
 The powers and jurisdiction of all ordinaries were, how- 
 ever, expressly continued, extended, and protected by the 
 act And they were required to put these powers in force, 
 both 
 
 in their visitations, synods, and elsewhere within their jurisdiction, at 
 any other time and place, to take accusations and informations of 
 
 absolutely illegal to enforce or obey it," is in flat contradiction to, and at variance 
 with, history and those very first principles which everyone when ordained has 
 deliberately assented to. The acts of uniformity, sanctioning the public liturgy of 
 the church, were enacted by the crown and parliament without consulting convo- 
 cation at all. 
 
 Mr. Droop seems to think that the service book referred to by Guest was not 
 the one sanctioned by Elizabeth's Act of Uniformity, for the reasons given in the 
 note to p. 4 of the " Edwardian Vestments." But although all the alterations or 
 suggestions made by the committee were clearly not adopted, there seems no real 
 ground for thinking that Guest's letter "relates to some other service book which 
 Guest desired to substitute for the Elizabethan prayer book." See sects. 4 and 5 
 of " The Device for the Alteration of Religion," and the heading of Guest's letter 
 to Cecil. Card. Conf. pp. 21, 22, 47, 48. 
 
 24 See ante, p. 5. The provisions and effect of the i Eliz. c. 2, 14 (rev. ed. ) 
 are entirely overlooked by many writers, who insist on going back to pre-Reform- 
 ation legislation to discover the ornaments proper to be used. See Perry's Lawful 
 Church Ornaments, pp. 38, 311, 463. The ornaments retained were of course 
 then in existence, having been restored by Queen Mary. The queen is said to 
 have used the revised book in her chapel so early as May I2th. The only altera- 
 tions mentioned in the act are "one alteration or addition of certain lessons to be 
 used on every Sunday in the year, and the form of the litany altered and corrected, 
 and two sentences only added in the delivery of the sacrament to the communi- 
 cants." 2, rev. ed. See ante, pp. 96, 98, 121, 122 ; Strype, Ann. i. p. 135. 
 
 25 3. See Sanders, De Orig. p. 335.
 
 THE REIGN OF ELIZABETH. IQI 
 
 all and every the things above-mentioned done, committed, or per- 
 petrated within the limits of their jurisdiction and authority to 
 punish the same by ecclesiastical censures. 26 
 
 The act, however, made no mention of King Edward's 
 ordinal, and questions being raised as to the validity of the 
 bishop's consecrations, a subsequent statute cured the alleged 
 defect. 27 
 
 11. The I Eliz. c. 3 recognising the queen's title, the 
 I Eliz. c. 4 restoring the first-fruits and tenths of all spiritual 
 promotions to the crown, and the I Eliz. c. 19, empowering 
 the queen on the voidance of a bishopric to take a certain 
 portion of the property, being (with other acts) passed, par- 
 liament was dissolved on May 8th. 28 
 
 12. Whilst it was sitting, a disputation was held at West- 
 minster, by order of the Privy Council, between eight dis- 
 putants on the Roman and eight on the Reformation side. 
 The lord keeper and the council and the whole House of 
 Commons, and " no doubt the Lords also," went on March 
 3 1st to hear it, each side having to declare their judgment in 
 writing on certain propositions. 
 
 On the side of the Reformation the authority of "our 
 mother the true catholic church of Christ, which is grounded 
 upon the doctrine of the apostles and prophets, and is of 
 Christ the Head in all things governed," was alleged and 
 claimed, and profession of adherence to the three creeds for- 
 mally made. And for the "judgment of the whole con- 
 troversy," reference was made to "the most holy scriptures 
 
 26 4, 1 1. See ante, p. 6. The act being in the affirmative, did not take 
 away the existing ecclesiastical jurisdiction and process, but enforced it, extending 
 it to places exempt ; but offenders were not to be subject to double punishment. 
 See App. A, Q. 
 
 27 8 Eliz. c. I. See ante, pp. 103, 119; Strype, Ann. I. pp. 249, 377 382; 
 Dyer, 234 a. ; 4 Inst. p. 321. 
 
 28 The first-fruits and tenths were afterwards given up by the crown, and the 
 corporation known as "Queen Anne's Bounty" founded. 2 & 3 An. c. 20; and 
 see Index to the Statutes, s. v. "Queen Anne's Bounty." The Canterbury convo- 
 cation was dissolved the next day, the see of Canterbury and nine others being 
 vacant. Wilk. Cone. iv. p. 182.
 
 IQ2 ANGLICAN RITUAL. 
 
 and the catholic church of Christ," whose "judgment" ought 
 to be " most sacred." 
 
 By the " Word of God " was meant the written word or 
 canonical scriptures. By the "custom of the primitive 
 church" was meant the 
 
 "order most generally used in the church for the space of five 
 hundred years after Christ." 
 
 By the " catholic church " was understood, not 
 
 " the Romish church, whereunto our adversaries attribute such rever- 
 ence, but that which St. Austin and other fathers affirm ought to be 
 sought in the holy scriptures, and which is governed and led by the 
 Spirit of Christ." 
 
 And the points debated were, 
 
 That it is against the word of God and the custom of the 
 primitive church to use a tongue unknown to the people in common 
 prayers and administration of the sacraments. 
 
 That every particular church hath authority to institute, change, 
 and abrogate ceremonies and rites in the church, so that it be to edify. 
 
 Whether the mass be a propitiatory sacrifice for the living and 
 the dead. 29 
 
 13. The conference broke up owing to a squabble, and 
 the unseemly behaviour of the Roman side, who insisted that 
 
 the doctrine of the catholic church was already established, and 
 ought not to be disputed, except it were in a synod of divines ; that 
 it was too great an encouragement to heretics to hear them discourse 
 against the faith before the unlearned multitude, and that the queen 
 by so doing had incurred the sentence of excommunication, and 
 they talked of excommunicating her and the council. 
 
 For this threat the Bishops of Winchester and Lincoln 
 were sent by the council to the Tower, and the rest were 
 heavily fined. 30 
 
 29 The lord keeper took the chair. Collier, vi. pp. 197213 ; Strype, Ann. i. 
 pp. 87 94 ; Burnet, n. pp. 289292 (who says there were nine of a side). See 
 Fuller, Bk. IX. p. 56 ; Camden, Eliz. p. IO ; Card. Conf. pp. 55 93 ; Dodd, II. 
 p. 6 ; Wilk. Cone. iv. p. 191. 
 
 30 Sanders, De Orig. pp. 352355 ; Collier, vr. p. 205 ; Burnet, II. p. 291. 
 Strype says the bishops were committed by the council on April 3rd. Ann. i. p. 94.
 
 THE REIGN OF ELIZABETH. 193 
 
 14. On May I5th, the queen sent for the Archbishop of 
 York and the thirteen other bishops, being all then alive, and 
 called their attention to the acts of supremacy and uniformity 
 lately passed, but, as it appears, without any good result ; 
 Heath, the archbishop of York, refusing compliance in the 
 name of the rest. Kitchen, bishop of Llandaff, was the only 
 one who afterwards conformed. 31 
 
 On the 1 8th, the Privy Council met and discussed the 
 matter, when it was decided that the oath of supremacy and 
 allegiance should be tendered to all. This was soon after- 
 wards done, and those who declined were deprived, as it 
 would seem, by mixed commissions, the first sitting known 
 being on June i8th, at the Bishop of London's palace, when 
 Bourne, the bishop of Bath and Wells, was deprived by a 
 commission of two lawyers and a divine, and committed for 
 nonconformity. 32 On the 2Oth, a royal commission for the 
 
 The abrupt termination of the meeting by the bishops drew from the lord keeper 
 the remark, " Seeing, my lords, we cannot now hear you, you may perchance 
 shortly hear more of us " (Fuller, IX. p. 57) ; and so, it appears, they did. 
 
 31 Strype, Ann. I. pp. 139, 141 ; Collier, vi. pp. 240 242. The refusal seems 
 to have been dictated by policy rather than by conscience, so far as some, and per- 
 haps all, of the bishops were concerned. Heath, Thirlby, and Bonner had been 
 consecrated bishops in 1540, and did not scruple to take the oath of supremacy to 
 Henry VIII. ; Tonstal had protested and submitted, whilst Bonner had written 
 the preface to Gardiner's book. Ante, p. 39 ; Sanders, De Orig. p. 335. Camden 
 calls Kitchen the "calamity of his see" ; the reason being that he is said to have 
 let the lands of the bishopric on long leases. But, considering that the annual 
 income was but .126, being the lowest of all the bishoprics except Bangor, the 
 plunder could not have been very great. Fuller, too, points out that the bishops 
 gave leases in fear of, and to prevent, alienation, and that many forged leases were 
 current. But it is curious that at the present time we every now and then meet 
 with the stale and long since refuted stories of Sanders and others retailed as new 
 and absolute verities by ignorant or unscrupulous partisans. Camden, Eliz. p. 17 ; 
 Fuller, ix. p. 59; Dodd, I. p. 376, n. p. 42; Strype, Ann. I. pp. 139, 153; 
 Heylyn, Eliz. p. 114; Burnet, n. p. 295. 
 
 32 Strype, Ann. I. pp. 167 172. The oath of allegiance ran as follows: 
 "I, A. B., do utterly testify and declare in my conscience that the queen's high- 
 ness is the only supreme governor of this realm, and of all other her highness' 
 dominions and countries, as well in spiritual or ecclesiastical things or causes, as 
 temporal ; and that no foreign prince, person, prelate, state, or potentate hath or 
 ought to have any jurisdiction, power, superiority, pre-eminence, or authority, 
 ecclesiastical or spiritual, within this realm ; and therefore I do utterly renounce 
 
 '3
 
 194 ANGLICAN RITUAL. 
 
 University of Cambridge was issued. The commissioners 
 framed certain statutes and a form of commemoration of 
 benefactors. 33 On the 2ist, five more bishops were deprived. 34 
 15. JUNE 24th, 1559. The revised liturgy now came into 
 use, the old service and ornaments having been retained and 
 in use from November i/th ; but now King Edward's second 
 
 and forsake all foreign jurisdictions, powers, superiorities, and authorities, and do 
 promise that from henceforth I shall bear faith and true allegiance to the queen's 
 highness, her heirs and lawful successors, and to my power shall assist and defend all 
 jurisdictions, pre-eminences, privileges, and authorities granted or belonging to the 
 queen's highness, her heirs and successors, or united and annexed to the imperial 
 crown of this realm." I Eliz. c. I. 9, rev. ed. ; and see 5 Eliz. c. I. 5 ; 2J 
 Eliz. c. II, 10 ; 3 Jac. ::. c. iv. 15 ; i W. & M. sess. i. c. 8, 2, n, 12. 
 
 To refuse to take the oath was treason ; but Jesuits, seminary priests, priests, 
 deacons, or other religious or ecclesiastical persons who truly and sincerely took it 
 and consented to obey the laws, were excepted out of the penalties of the Eliza- 
 bethan acts. And it was on the taking of the oath the conflict came. In September, 
 1606, and again in August, 1607, the pope formally forbad the taking of the oath 
 of allegiance, and openly encouraged rebellion and treason, urging resistance and 
 insurrection. The touching appeal of the eleven priests, who were confined in 
 Newgate for refusing to take the oath of allegiance, appears to have been treated 
 with contemptuous neglect by Paul V. ; and yet they said, "Regiae majestatis 
 offensionem incurrimus, quia tuae causae, justissimam licet, defensionem institui- 
 mus." The "martyrs "of the Elizabethan and succeeding reign, died because, 
 says Berington, "when called upon by the legal authority of their country, they 
 would not declare that the Roman bishop, styled the vicar of Him, -whose king- 
 dom is not of this world, had no right to dethrone princes." It "was not for any 
 tenet of the catholic faith they were exposed to prosecution," but because, in fact, 
 they were loyal to the pope and disloyal to the state. They were not put to death 
 for religion. Dodd, n. pp. 18, 403, 463 465, 522, 483 526 ; Tierney, iv. pp. cxl., 
 cxlvi., ccv. ; Collier, vi. pp. 335 349; ix. pp. 358, 365; Supplicatio Rog. 
 Widdrington and the Appendices ; Berington's Mem. of Panzani, Introd. pp. 86, 
 34, 24 36, 69, 73, 76 84 ; and see Rights of Dissenters, by Berington ; The 
 Catholic Supplication ; E|6Ta<ns of Pacenius ; Campiani Rationes ; Actio in H. 
 Garnetum ; Apologia pro Juramento ; Jesuit's Memorial ; Apologia pro Jure 
 Principum ; A Remonstrance of K. James ; Card. Perron's reply ; De officio Prin- 
 cipis of Bellarmine ; Examen praef. monit of Aurelius ; Carey's Catechist Cate- 
 chised ; The Jesuit's loyalty ; Responsio ad Edictum, etc. Much of the mischief 
 was done by Parsons, the Jesuit, who is called by Berington "the calamity of 
 the English catholics." Panz. Mem. p. 83 ; see ante, p. 114, n. 103 ; App. R. 
 
 33 Lamb, Collect, of C.C.C. MS. pp. 275310. 
 
 34 Strype, Ann. I. pp. 141148 ; Collier, vi. pp. 241, 242 ; Fuller, IX. p. 58. 
 The Bishops of Lincoln and Winchester were deprived on June 25th, Bonner on 
 the 29th, Heath and Thirlby on July 5th, and the Bishop of Durham on Sep. 29th.
 
 THE REIGN OF ELIZABETH. 195 
 
 book, as amended, was restored, such of the ornaments as 
 were prescribed in the first book being retained. The wisdom 
 and necessity of making a wholly new start and fresh de- 
 parture, clear of and free from all the entanglements of the 
 past, is readily seen. And our enquiry into the existing ritual 
 and ceremonial of the Church of England properly begins 
 from this date. From this time all subsequent changes are 
 easily traced, and their nature and result exactly and clearly 
 ascertained. 35 
 
 1 6. Objections to the restoration were freely made. It 
 was said that the book was illegal ; the law establishing it not 
 having been allowed " by the clergy of England at the last 
 parliament," and being " only agreed upon by the laity, who 
 had nothing to do in spiritual matters," for "that nothing 
 could be concluded as a law in parliament but by consent of 
 the clergy there present." To this it was replied, that it was 
 " but just as Queen Mary had done before, who by her statute 
 took away one religion and brought in another ; and no more 
 was done now." 36 
 
 The objectors were soon put to the test ; for, a royal 
 visitation being determined on, commissions were issued for 
 that purpose. 
 
 17. The commission for the province of York was dated 
 June 24th, and consisted of thirteen laymen and one clergy- 
 man, and he was not of the quorum. That for Canterbury is 
 missing, but it, and the rest, would probably run in the same 
 terms. The composition and dates of the five other com- 
 missions for the nineteen southern dioceses are, however, 
 preserved, and in each of them there is a large majority of 
 laymen. 37 
 
 35 Strype, Ann. I. p. 135; Camden, Eliz. p. 19; ante, p. 5. 
 
 36 Strype, Ann. I. pp. 135, 136; Collier, vi. p. 255. 
 
 37 Wilk. Cone. iv. p. 193; Card. D. A. i. p. 217; Burnet, n. p. 298, App. 
 p. 267. Strype gives the dates and composition of all the various commissions, 
 that for Canterbury excepted (Ann. I. pp. 165 173). The London commissioners 
 were two lawyers and one clergyman. They deprived several bishops, and 
 ordered, on their visitation at St. Paul's, that the church should be purged from 
 all its "images, idols, and altars," and "in the place of those altars to provide a 
 
 132
 
 196 ANGLICAN RITUAL. 
 
 The commissioners, judging from the York commission, 
 went entirely on the regale, and derived all their authority 
 from the crown. 38 Their powers were very great indeed. 
 They were able 
 
 "to visit all cathedrals, collegiate and parochial churches, and all 
 degrees of the clergy, the bishops not excepted, ... to examine them 
 on the articles of their belief, ... to proceed against them by im- 
 prisonment and ecclesiastical censures, ... to deliver new injunc- 
 tions, to declare spiritual promotions void, to allow competent 
 pensions to those who quit their livings, to examine letters of orders, 
 to give institution and induction, to convene synods and receive 
 synodals, and to excommunicate those who refused to pay ;" 
 
 in fine, says Collier, their commission took in 
 
 "the whole compass of ecclesiastical jurisdiction, and reaches to every 
 part of the episcopal function, excepting ordination, consecrating of 
 churches, and officiating in divine service." 39 
 
 1 8. As a result of the visitation, only eighty incumbents 
 refused to conform and take the oaths of allegiance and 
 
 decent table in the church for the celebration of the Lord's Supper. " They also 
 forbad the use "aliquibus coronis rasis, amisiis aut vestibus, vocat. le coopes," 
 under penalty, and pulled down the roods and images of Mary and John and 
 other saints, the high altars and churchyard crosses, both at St. Paul's and the 
 other churches, burning or destroying them, with other monuments and books of 
 superstition and idolatry, in accordance with the queen's injunctions then delivered 
 by them to the clergy. Nonconformists were pronounced contumacious, and at 
 once deprived by sentence definitive ; whilst those who conformed had to subscribe 
 to the supremacy, the book of common prayer, and the queen's injunctions. The 
 vestment or cope forbidden was probably the canon's or black choral cope with a 
 hood. See also Heylyn, Eliz. pp. 117, 118. 
 
 38 Collier, vi. pp. 252, 253. The York commission ran: "Nos igitur regalis 
 et absolutae potestatis nostrae vobis in hoc regno nostro commissae respectu, 
 quoniam utrumque regni nostri statum tam ecclesiasticum, quam laicum visitare, 
 et certas pietatis ac virtutis regulas illis praescribere constituimus. " Card. D. A. I. 
 p. 218 ; Wilk. Cone. IV. 193; St. Pap. Dom. Eliz. v. No. 18. The queen, on 
 August I4th, added a Mr. Estofte and a Mr. Browne to the northern commission 
 for the visitation of the clergy in the northern circuit. St. Pap. Dom. Eliz. vi. 
 No. 12. For book of the visitation of the province of York, and "certificates of 
 recognizances taken for offences," see St. Pap. Dom. Eliz. x. Calend. I5gg, p- H9- 
 
 39 Collier, vi. p. 252,
 
 THE REIGN OF ELIZABETH. 1 97 
 
 supremacy. 40 And of the great body of the laity we are told 
 that for some ten years 
 
 "they did ordinarily resort in all open places to the churches, and to 
 divine services in the church without contradiction or shew of 
 misliking." 41 
 
 An attempt was made by some foreign princes to obtain 
 the allowance of churches " to the papists in all the cities and 
 chief towns of the realm," but the queen objected, for that she 
 did riot 
 
 "see cause why she should grant it, seeing England embraceth no new 
 or strange doctrine, but the same which Christ hath commanded, the 
 primitive and catholic church hath received, and the ancient fathers 
 have with one voice and mind approved." 42 
 
 19. Speaking of the number who conformed in the reigns 
 of Henry VIII. and Edward VI., Dodd says, 
 
 " It cannot be denied that there was a surprising complaisance and 
 tameness among the ecclesiastics under those two princes, but as they 
 
 40 Sanders gives the names of all of them. There were, out of the 9285 
 parishes and 9408 churches, eighty priests, forty-six canons, thirteen archdeacons, 
 twelve deans, and fourteen bishops deprived, or 165 in all. He also says nine 
 religious and fifteen members of the two universities refused to conform, and 
 that there were six Irish and four Scotch bishops, with twelve Irish and eight 
 Scotch priests, deprived. But in his History he adds that some 300 members of 
 both universities left and went abroad, mostly to Belgium. De Visib. Monarch, 
 pp. 664 674 ; De Orig. pp. 335, 336. Dodd also gives a list, but less complete 
 than Sanders. Camden makes fifty canons, fifteen heads of colleges, twelve arch- 
 deacons, and as many deans, six abbots and abbesses, and fourteen bishops, with 
 eighty beneficed priests. Strype makes the number 189 in all, "throughout the 
 whole nation." Dodd, II. pp. 6 8, 318 322 ; Camd. p. 17 ; Strype, Ann. I. 
 p. 172. The commissioners were to grant " pensionesque legitimas, congruas et 
 competentes cedentibus vel resignantibus." Card. D. A. I. p. 220; Collier, vi. 
 p. 242; and see Dodd, I. pp. 481489, 494 499, 507, for account of the ejected 
 bishops. The treatment of the non-conforming clergy contrasts strongly with the 
 severities of Queen Mary's reign. But, as a fact, for the first ten years of Eliza- 
 beth's reign no blood was shed on the scaffold, in any quarrel, civil or religious. 
 Knight, Hist. Eng. in. p. 165, and see a remarkable state paper by the queen in 
 1569. St. Pap. (Burl.), p. 589; see also Panz. Mem. Introd. pp. n 13; Strype, 
 Ann. I. pp. 275 279 ; Important Considerations, p. 54. 
 
 41 Collier, VI. p. 255 ; Panz. Mem. Introd. p. 17. 
 
 42 Camd. p. 21, ed. 1635, but p. 28 of the Latin ed. of 1625 ; Strype, Ann. I. 
 p. 148 ; Collier, VI. p. 254 ; L.R. 2 A. & E. p. 153.
 
 198 ANGLICAN RITUAL. 
 
 were under a continual restraint and the conveniences of life were an 
 overbalance to futurity, it was rather a corruption in morals than an 
 error in faith that occasioned their defection, . . . the inferior clergy 
 for the most part were Vicars of Bray, conforming more for bread 
 than out of principle ; " 
 
 and of those who remained under Elizabeth, he affirms : 
 
 " many who were cordially affected to the interest of the Church of 
 Rome dispensed with themselves as to outward conformity ; and it 
 was strongly believed that the greatest part complied against their 
 consciences, and would have been ready for another turn, if the 
 queen had died while that race of incumbents lived." 43 
 
 And Lingard takes very much the same views. 44 Conduct 
 so prudent and politic could scarcely fail to obtain approval 
 and all needful sanction and dispensation from the " centre of 
 catholic unity." It helped " to keep the protestants out of the 
 churches, and put themselves in a condition to support their 
 abdicated friends." Unfortunately for the conscientious de- 
 sign, the queen lived long enough to defeat it. 
 
 20. A set of injunctions and a book of articles were pre- 
 pared for the commissioners' use, probably in April, by the 
 same committee that revised the service book, and were then 
 gone over and settled by Cecil. 45 In the part of the injunc- 
 tions relating to ritual, the queen, according to Archbishop 
 Parker, took " further order," both " for the communion bread 
 and for the placing of the tables within the quire " ; and he 
 adds, "I say and hold that the injunction hath authority by 
 virtue of the proviso in the statute." 46 The order as to tables 
 
 43 II. pp. 7> 8, quoting Heylyn and Echard with approval. Dodd, in fact, 
 relies on Collier, Echard, Camden, Stow, Fox, Heylyn, Wood, Fuller, Dugdale, 
 Goodwin, Tanner, and Lord Herbert for the materials of much of his history. 
 
 44 "Among the lower orders of the clergy, many thought proper to conform, 
 some through partiality for the new doctrines, some through the dread of poverty, 
 and some under the persuasion that the present would soon be followed by another 
 religious revolution." VI. p. IO. 
 
 45 For the injunctions and articles, see Card. D. A. I. pp. 178 217; Wilk. 
 Cone. IV. pp. 182 191 ; Sparrow, pp. 65 86. The injunctions were in use by 
 the commissioners in June, and would therefore be prepared and printed earlier. 
 Strype, Ann. I. pp. 159, 163 165; Burnet, n. pp. 295299. 
 
 46 Parker, Correspondence, pp. 375, 376. Mr. Maskell seems to have been
 
 THE REIGN OF ELIZABETH. 199 
 
 found at the end of the injunctions was, it seems, added in 
 consequence of an address to the queen, urging the removal of 
 all altars, the queen being inclined to let them remain. 47 
 
 The injunctions were fifty-three in number. They were 
 issued by the queen " by the advice of her most honourable 
 council," consolidating and reviving such of the injunctions 
 of King Edward's reign as was deemed needful or fitting, 
 and adding others as seemed desirable, those that were no 
 longer suitable being omitted. They provided and directed 
 that 
 
 1. All the clergy should observe and keep the laws restoring the 
 ancient jurisdiction of the crown "over the state ecclesiastical," and 
 all having cures should four times in every year in their sermons or 
 collations maintain the supremacy, and 
 
 2. Forbad the setting forth of images, relics or miracles. 
 
 3. The clergy, having cures, to preach once a month the word of 
 God, and to point out that the setting up of candles, praying on 
 beads, going on pilgrimages, and such like human inventions were 
 most detestable and abhorred of God. 4. All parsons, licensed thereto, 
 to preach in their cures once in every quarter of the year, or else to 
 
 of the same opinion, for he says, " Elizabeth, in her injunctions, which were sup- 
 plemental to her act of uniformity, and were grounded on a special clause in that 
 act," &c. Anc. Lit. p. xiv. Archbishop Parker, too, insists upon it that, but 
 for the proviso in the act of uniformity, the queen "would not have agreed to 
 divers orders of the book." But the power to take "further order," or, to speak 
 exactly, to "ordain or publish further ceremonies or rites," was limited to ritual 
 and ceremonial (just as the power for other order to be taken was confined to the 
 ornaments of the church and minister that were used in divine service), and was 
 also conditional both on there being "contempt or irreverence used in the cere- 
 monies or rites of the church by the misusing the orders appointed in the book," 
 and also "on the advice and assent of the ecclesiastical commissioners or the 
 metropolitan " being given. Now, as no misuse of the orders of the book just 
 come into use had, or could possibly have, taken place, and no metropolitan or 
 ecclesiastical commission was in existence when the injunctions were issued, no 
 "further order" could by any possibility have been taken in or by them, under 
 the power contained in the proviso of the act ; so far, therefore, as they profess to 
 vary and not merely to carry out, or supplement, the directions of the book, they 
 are ultra vires and void ; for, however great the powers of the supremacy may be, 
 they cannot set aside or control the provisions of an act of parliament. 
 
 47 Strype, Ann. I. pp. 160 163 ; Burnet, n. pp. 295 297 ; Collier, vi. pp. 
 247 249. The queen appears to have retained an altar, with a cross upon it and 
 two lights, up to probably 1564. Strype, Ann. I. pp. 175, 176 ; Parker, pp. 46, 96.
 
 200 ANGLICAN RITUAL. 
 
 read a prescribed homily every Sunday. 48 5. On holy days, when 
 there was no sermon, the Lord's Prayer, Creed, and Commandments, 
 in English, were to be taught the people. 
 
 6. The Bible in English to be provided within three months, and 
 set up, with the paraphrase of Erasmus on the Gospels, in a con- 
 venient place for common use ; the one to be at the cost of the 
 parish, and the other at that of the parson and parish jointly. 
 
 7. Parsons were not to resort to taverns, nor to idle by day and 
 play cards or dice by night, but to be examples to the flock. 8, No 
 one to preach in any cure except licensed, but licensed preachers 
 to be gladly received. 9. Persons rejecting or disobeying the 
 injunctions, or maintaining any foreign power, to be presented to 
 the queen or her council, or the ordinary, or nearest justice of the 
 peace. 
 
 10. Register books to be obtained and kept in a chest. 
 
 11. Provision for the poor to be made out of the goods of the 
 church. 12, 13. Provision made for maintenance of scholars by 
 beneficed men, and for reparation of churches and buildings. 14. The 
 injunctions to be read openly every quarter. 15. Tithes to be paid 
 as usual. 16, 17. All parsons, under the degree of M.A., to have a 
 Latin and English Testament, and all bishops and ordinaries, in their 
 synods and visitations, to examine them therein ; and comfortable 
 places of scripture to be always at hand for penitent persons. 
 
 1 8. All processions at any time about the church, churchyard, or 
 any other place, and all ringing and knolling of bells, except the one 
 before the sermon, forbidden. Before the communion the clergy 
 and choir to kneel in the midst of the church, and say the Litany 
 in English, adding nothing thereto, and no going in and out of 
 church to be permitted in service time. 
 
 19. Gives directions as to perambulations. 20. Holy days to be 
 kept, but in time of harvest the people to be taught to labour " upon 
 holy and festival days," to " save that thing which God hath sent." 
 21. Persons at enmity not to be allowed communion. 
 
 48 This injunction was new, and put in the stead of the one requiring the 
 removal of abused images, and allowing the two lights before the sacrament. Mr. 
 Perry looks upon the omission of the Edwardian injunction as a " most convincing 
 proof that the two lights upon the high altar, before the sacrament," were meant 
 "to remain still" ! Lawful Ch. Orn. p. 164, n. K. But it has to be proved that 
 the Edwardian injunctions were in force in 1559, and the I Eliz. c. II. 14 (Rev. 
 ed.) is fatal to Mr. Perry's theory. Ante, p. 5.
 
 THE REIGN OF ELIZABETH. 2OI 
 
 22. None to break or violate any church ceremony "commanded 
 by public authority." 
 
 23. All shrines and their coverings, tables, 49 candlesticks, 50 trin- 
 dals, and rolls of wax, 81 pictures, paintings, and all other monuments 
 of feigned miracles, pilgrimages, idolatry, and superstition, whether 
 on walls or in windows, to be destroyed. 52 
 
 24. A comely and honest pulpit to be set up by the churchwar- 
 dens, at the cost of the parish, in a convenient place in every church, 
 and to be there seemly kept for the preaching of God's word. 53 
 
 49 Tabula, inter vasa ecclesiastica, sanctorum reliquiis saepius ornata. Du 
 Cange, s.v. The injunction applies to "all tables," re-tables, and frontals. 
 Speaking of the "altaris cornua et utramque frontem auro et argento" of Moses, 
 Georgius says, "Tabulae dicuntur apud ecclesiasticos scriptores haec ornamenta." 
 The "tables" were, in fact, the frontals of altars and of shrines. The "golden 
 frontal " of Milan represents events in the life of Ambrose. See Georgius, i. pp. 
 cxx. cxxiv. ; Dr. Rock's Essay, in Essays on Religion (edited by Dr. Manning), 
 pp. 73 75, ed. 1865 ; Zaccaria, Onomast. s.v. ; Origines et Raison de la Liturg. 
 Cath. s.v. "Tableaux Eglise." 
 
 50 The "shrines "of "saints," whether the structure covering their grave or 
 the portable reliquary placed on or above the altar, were to be removed, with the 
 attendant candlesticks and lights. 
 
 51 Trindals " were long thin wax candles or tapers, wound round a staff and 
 unwound as used. 
 
 52 The 3 & 4 Edw. VI. c. 10, for abolishing divers books and images, had 
 been repealed by the I Mar. sess. ii. c. 2, but this act was repealed by the 
 I Eliz. c. 2, so far as it concerned the second book of Edward VI. and the service, 
 administration of the sacraments, rites, or ceremonies therein contained or ap- 
 pointed, so that the superstitious use of images and pictures in churches and 
 chapels became again unlawful, and if there were any doubt, the entire repeal of 
 the I Mar. sess. ii. c. 2 by I Jac. I, c. 25, 48, sets the matter now at rest. See 
 also Vis. Art. (Queen Elizabeth), Art. 3, g ; Card. D. A. i. pp. 210, 21 ij 
 3 Jac. i. c. 5, 26 ; Burner, II. p. 296. 
 
 53 The Edwardian injunctions mentioned "the pulpit," and so the service for 
 Ash- Wednesday in the first book and the Commination Service in the second book. 
 In our present book we find the "reading pew or pulpit" spoken of. Cyprian 
 speaks of "the pulpit" as the place were the gospel was read, " Evangelium 
 Christi legere unde martyres fiunt, ad pulpitum post catastam venire." Ep. ad 
 cler. et plebem (de Aurelio et Celerino), pp. 77, 81, ed. 1593; pp. 6l, 126, ed. 
 1521. It served as reading desk and pulpit, and the statement of Bona, " solebant 
 antiquitus turn epistolae quam evangelium legi in ambone seu pulpito, ex quo etiam 
 episcopus conciones habebat," though doubted by some, is proved to be correct by 
 the instances given in Georgius of its use for preaching. Of Leo IX., on the 
 occasion of the dedication of a church, we are told, ' ' Lecto Evangelio, pulpitum 
 conscendens, exhortationis sermonem fecit." We meet with "the pulpit" in the
 
 2O2 ANGLICAN RITUAL. 
 
 25. An alms' chest should be set up in each church, for the relief 
 of the poor or, in default, for the repairs of the highways. All 
 monies arising from guilds, fraternities and church stocks, rents of 
 church lands, gifts for obits, dirges, finding torches, lights, tapers, and 
 lamps, to go to the same use, with power to bestow part for church 
 reparation. 
 
 26. None to obtain benefices by simony. 27. Owing to the 
 lack of preachers, one or more of the homilies, set forth by the 
 queen's authority, to be read by every parson in church on Sunday. 54 
 28, 29. That the clergy, albeit there were some of " small learning," 
 be treated charitably, and not to marry without the advice and 
 allowance of the bishop, and two justices of the peace living near the 
 woman's dwelling place, and the consent of her parents, kinsfolk, or 
 mistress. 
 
 30. That the clergy may be everywhere known to the people, 
 both in church and out of it, and so had in honour ; all of every de- 
 gree, to wear " such seemly habits, garments, and such square caps 
 as were most commonly received in the latter year of the reign of 
 King Edward the Sixth." M 
 
 31, 32, 33. None to defend or maintain false doctrine, "contrary 
 to the faith of Christ and his Holy Spirit," nor use charms, enchant- 
 ments, and the such like, nor go to other than their parish church, 
 except on occasion of an extraordinary sermon. 34. Inns and 
 
 early missals and pontificals, the Sarum use directing the epistle and gospel to be 
 read "in pulpitum," whilst making mention of a " lectrinum," which "was pro- 
 bably used for the lections at the canonical hours. " Bona, Rer. Lit. II. c. vi. 3, 
 p. 645 ; Georgius, II. pp. 167 169 ; Maskell, Anc. Lit. pp. 34, 38, 42, 46 ; 
 Miss. Rom. Feria sext. in Parasceve (Good Friday), "super nudum pulpitum," 
 fo. 79, a. ed. Rome, 1494 ; fo. 86, a. ed. Nuremb. 1484 ; fo. 72, a. ed. Venice, 
 1501, and so in the present edition. For the figure of a lectern, see Pontif. Rom. 
 fo. 184,1. Venice, 1561; see also Walafrid Strabo, de Reb. Eccl. col. 656; 
 Gemma animae, col. 1217, ed. Hittorp, and Can. 83, on the subject. 
 
 M Ministers and preachers were distinct characters ; few that had cures could 
 preach, and "a beneficed man not allowed to be a preacher" had to find a duly 
 licensed one to preach every month for him (Can. 46). In Cornwall in 1606, there 
 was not, it is said, a single beneficed clergyman capable of preaching a sermon. 
 Before the Reformation, sermons were the exception and not the rule, the work 
 being done by the preaching friars or Dominicans. See Const, of Peckham and 
 Arundel, Johns. Collect, 1281, 1311, 1408, 1411; Soc. Hist. pp. 213230. 
 
 55 This injunction applies to the ordinary apparel of all ministers when not 
 officiating.
 
 THE REIGN OF MARY. 203 
 
 alehouses to be closed during time of common prayer, preaching, or 
 reading of the homilies. 
 
 35. No one to keep in his house " any abused images, tables, 
 pictures, paintings, and other monuments of feigned miracles, pilgri- 
 mages, idolatry, and superstition." 
 
 36. Preachers and ministers not to be disturbed or jested at, nor 
 discouraged to sing or say the service set forth. 37, 38. None to 
 talk or reason of the scriptures rashly, or be otherwise busied in time 
 of service, but to quietly hear, mark, and understand what is read, 
 preached, and ministered. 39 42 relate to schoolmasters and 
 teachers. 43. Children and unlearned persons not to be ordained. 
 44. Every parson to hear and instruct the youth of his parish for half 
 an hour before evening prayer in the Commandments, the Lord's 
 Prayer, the Creed, and Catechism. 45. Ordinaries to shew to the 
 queen's visitors why any suffered for religion. 46. Three or four 
 discreet persons to be appointed in each parish to see that all went 
 to church, and to report the negligent to the ordinary. 
 
 47. Churchwardens to deliver to the visitors " inventories of 
 vestments, copes, and other ornaments, plate, books, and specially of 
 grails, couchers, legends and processionals, manuals, hymnals, por- 
 tasses, and such like appertaining to the church." 
 
 48. The Litany and prayers to be said on Wednesday and 
 Friday evenings, not being holidays. 49. In such collegiate and 
 parish churches as had endowed choirs, no alteration to be made : 
 " The queen's majesty, neither meaning in anywise the decay of any- 
 thing that might conveniently tend to the use and continuance of the 
 said science, neither to have the same in any part so abused in the 
 church that thereby the common prayer should be the worse under- 
 standed of the hearers, willeth and commandeth . . . that there be a 
 modest and distinct song so used in all parts of the common prayers 
 in the church, that the same may be as plainly understanded as if it 
 were read without singing ; and yet, nevertheless, for the comforting 
 of such that delight in music, it may be permitted, that in the 
 beginning or in the end of the common prayers, either at morning or 
 evening, there may be sung an hymn or such like song to the praise 
 of Almighty God, in the best sort of melody and music that may be 
 conveniently devised, having respect that the sentence of hymn may 
 be understanded and perceived." 50. Peace and charity to be 
 maintained between and towards all who differ, and " convicious " or 
 reproachful words not to be used. 51. No one to print any manner
 
 204 ANGLICAN RITUAL. 
 
 of book without the written license of the queen or six of the privy 
 council, or of the two archbishops, the bishop of London, the chan- 
 cellor of the universities, the ordinary, and archdeacon, or any two or 
 them, the ordinary to be one. 
 
 52. Due reverence, with lowness of courtesy and uncovering of 
 heads, to be made at the name of Jesus. 
 
 53. "All ministers and readers of public prayers, chapters, and 
 homilies " to " read leisurely, plainly, and distinctly." 
 
 Then followed "an admonition " on the oath of allegiance, 
 pointing out that the queen did not " challenge authority and 
 power of ministry of divine service in the church," and that 
 
 " Her majesty neither doth, nor ever will, challenge any authority 
 than that was challenged, and lately used, by the kings of famous 
 memory, King Henry the Eighth and King Edward the Sixth, which 
 is, and was of ancient time, due to the imperial crown of this realm ; 
 that is, under God, to have the sovereignty and rule over all manner 
 of persons born within these her realms, dominions, and countries, of 
 what estate, either ecclesiastical or temporal, so ever they be, so that 
 no other foreign power shall, or ought to have, any superiority over 
 them." 
 
 After this came the order " For tables in the Church," as 
 follows : 
 
 "Whereas her majesty understandeth, that in many and sundry 
 parts of the realm the altars of the churches be removed, and tables 
 placed for the administration of the holy sacrament, according to the 
 form of the law therefore provided ; and, in some other places, the 
 altars be not yet removed, upon opinion conceived of some other 
 order therein to be taken by her majesty's visitors; in the order 
 whereof, saving for an uniformity, there seemeth no matter of great 
 moment, so that the sacrament be duly and reverently administered ; 
 yet for observation of one uniformity through the whole realm, and 
 for the better imitation of the law in that behalf, it is ordered that 
 no altar be taken down but by oversight of the curate of the church 
 and the churchwardens, or one of them at the least, wherein no 
 riotous or disordered manner be used. And that the holy table 
 in every church be decently made, and set in the place where the 
 altar stood, and there commonly covered, as thereto belongeth, and 
 as shall be appointed by the visitors, and so to stand, saving when
 
 THE REIGN OF ELIZABETH. 2O5 
 
 the communion of the sacraments is to be distributed ; at which 
 time the same shall be so placed in good sort within the chancel, as 
 whereby the minister may be more conveniently heard of the com- 
 municants in his prayer and ministration, and the communicants also 
 more conveniently, and in more number communicate with the said 
 minister ; and after the communion done, from time to time the same 
 holy table to be placed where it stood before. 56 
 
 Item, where also it was in the time of King Edward the Sixth, 
 used to have the sacramental bread of common fine bread ; it is 
 ordered for the more reverence to be given to these holy mysteries, 
 being the sacraments of the body and blood of our Saviour, Jesus 
 Christ, that the said sacramental bread be made and formed plain, 
 without any figure thereupon, of the same fineness and fashion round, 
 though somewhat bigger in compass and thickness, as the usual bread 
 and water, heretofore named singing cakes, which served for the use 
 of the private mass." 57 
 
 56 Altars were illegal under the restored liturgy ; a table, with, at the commu- 
 nion time, a fair white linen cloth upon it, being the only lawful use. No direction 
 was, however, given as to where the table was to stand out of communion time ; 
 this omission the injunction supplied, directing it to be then covered and placed 
 where the altar stood, as the queen's visitors should direct. The rubrical position at 
 communion was "in the body of the church or in the chancel," wherever the prayers 
 were said. The queen's injunction speaks of the chancel only, probably from the 
 fact that prayers were then usually said there, and directs it to be placed within 
 the chancel for the greater convenience of the communicants, and after communion 
 to be moved back again. If, however, prayers were said in the body of the church, 
 the table would have to be moved there, for the injunction could not and cannot 
 override or repeal the plain terms of the rubric as it was, and is in Queen Eliza- 
 beth's or our present book. Communicating with the table against the wall is 
 now held to be within, and a compliance with, the rubrical directions, prescribing 
 that the table "shall stand in the body of the church or in the chancel." In 
 case of dispute, the exact position therein would be for the ordinary to decide. 
 The direction how to remove the altars was a proper and necessary one, as was 
 that for the "holy table in every church" to "be decently made." 
 
 57 The rubric directed the use not of "wafer bread," but "bread and wine," 
 and the bread the best and purest wheat bread, or, in default, the bread usually 
 eaten would suffice. The variation in the injunction, and the attempted substitu- 
 tion of wafer bread, was ultra vires and of no effect. The "advertisements" 
 afterwards directed the reception "in such form as is already prescribed in the 
 book of common prayer." Canon 20 (1603) orders " fine wheat bread " only ; but 
 the difficulty of procuring this was, very likely, the cause why, in the rubric of 
 1662, the use of the bread usually eaten, or "household bread," was permitted. 
 "Singing cakes" or "bread" are said to be the "obleys," or large breads used at
 
 206 ANGLICAN RITUAL. 
 
 The injunctions concluded with a form of bidding prayers, 58 
 
 jprivate mass, as distinct from the small or "houseling breads," the "wafers" or 
 " particles," used at the communion of the people. " Singing bread " is noted as 
 part of a shopkeeper's stock in 1519, and we read that it was given by the sacris- 
 tan to those who helped at mass, as well as by the "mass sayer" to men servants 
 present. Rock, Ch. of our Fathers, I. p. 157; Peacock, Ch. Furn. p. 200; 
 Queen Eliz. and her Times, II. p. 39; see ante, p. 121, n. 127. 
 
 58 The form here given is the one followed and adopted in the 55th canon, and 
 .therein directed to be used before all sermons, lectures, and homilies. It differs 
 from the one set forth by Edward VI. in 1547, in directing "praise" (instead of 
 "prayer"), for the faithful departed, and in other matters. The first service book 
 of Edward VI. retained the practice of praying for the dead, but in the second 
 book the prayer was entirely omitted, and the words "militant here on earth " 
 added to the prefix, to make it plain to all that the church not only did not use 
 or sanction prayer for the dead, but very carefully excluded it ; and a revised form 
 of bidding prayer was used, in which "praise" was substituted for "prayer." 
 The practice is expressly condemned by the "Homily of Prayer." See Burnet, 
 II. p. 297, App. 81 ; Wilk. Cone. III. pp. 783, 808, for forms of bidding 
 prayer used in 1509,. 1534, and 1536, and Card. D. A. I. pp. 21, 22; Wilk. 
 Cone. IV. p. 8, for the form used in 1549; Hearne's Glossary, Apud Rob. of 
 Gloster, Chron. p. 624, for the revised form, and Card. D. A. I. p. 202 ; Wilk. 
 Cone. IV. p. 1 88, for the Elizabethan. See also Card. Two Liturg. p. xxxiv. ; 
 Maskell, Mon. Rit. II. pp. 75, 76, 77, 174. The real nature and meaning of the 
 so called "prayers for the dead" of Christian antiquity may be gathered from the 
 fact that we find in the Liturgy of Chrysostom, not only prophets, apostles, evan- 
 gelists, martyrs, and confessors generally commemorated, but the Virgin Mary 
 herself included by name ; and so in that of Basil, of Gregory, of Cyril, and others. 
 Renaudot, II. pp. 248, 209, 280; I. pp. 17, 33, 41, 70, 103, 135; Goar, pp. 78, 
 170. The day of death was, in fact, anciently commemorated by thanksgiving as 
 the true birthday of friends departed. Tertull. De Corona, cap. III. p. 102, A. 
 Par. 1675. Jerome says of the faithful dead that, so far from being alone and 
 solitary, they have company with Mary, our Lord's mother, Anna, the prophetess, 
 and angels, and that they follow Christ. Ep. ad Paulam, I. fo. 72, D. fo. 71, A. 
 In the Sarum canon it is " memento etiam Domine animarum, famulorum famu- 
 larumque tuarum qui nos praecesserunt cum signo fidei, et dormiunt in somno 
 pads." Maskell, Anc. Lit. p. 100. Upon diptychs, see Mabillon, De Lit. Gal. 
 pp. 181 183; Praef. in Acta, ss. p. 437, ed. 1724; Georgius, I. p. cxxvi. ; ill. 
 pp. 4060, 8299; Benedict XIV., De Sacro. Missae Sac. II. c. 17, torn. viu. 
 p. 106; Zaccaria, Macro. Du Cange, s.v. ; Grancolas, Anc. Lit. I. pp. 610 628, 
 661 ; Selvagio, de Ant. II. pp. 173 85 ; De Vert, I. p. 114 ; Le Brun, II. p. 222 ; 
 iv. p. 340; Martene, De Ant. Eccl. Rit. I. pp. 145 147, 169, 173; Rock, 
 Hierur. pp. 689 73> who points out that the diptych is the parent of the modern 
 altar-piece, which dates from the fifteenth century. "Bidding the beads" was 
 the praying for the departed ,from the pulpit, "bede" meaning prayer, and the 
 " bede-roll " was the list of names then read out. The " praying upon beads " 
 was forbidden by the third Elizabethan injunction. See ante, p. 181, n. 7.
 
 THE REIGN OF ELIZABETH. 2QJ 
 
 and a strait charge to all the clergy, and every one, to keep 
 the orders prescribed, " upon pain of deprivation, sequestra- 
 tion, suspension, excommunication, and such other correction" 
 as to the ordinaries, charged with seeing to the execution of 
 the injunctions, may seem convenient. 
 
 Those that relate to church ornaments, ritual and ceremo- 
 nial, are the 2, 36, 10, 18, 2225, 3. 4749, 5 2 53> with 
 the directions as to tables and wafer bread. 
 
 The archbishop and bishops afterwards drew up "inter- 
 pretations and further considerations " for the direction of the 
 clergy, in the observance both of " the book of service " as 
 well as the injunctions. 69 
 
 21. On July 1 9th, the queen appointed a mixed commis- 
 sion for divers purposes, not only ecclesiastical but civil. 
 Fifteen commissioners out of the nineteen were laymen. The 
 object of the commission was to punish offences against, and 
 enforce, the acts of supremacy and uniformity, as well as other 
 offences " against any of the laws or statutes " of the realm. 
 It is said to be " the first warrant issued for the establishment 
 of a general and permanent court of high commission in causes 
 ecclesiastical," but the text and tenor of the commission 
 hardly supports this view. The commissioners were 
 
 3. " From time to time during pleasure to enquire as well by 
 the oaths of twelve good and lawful men, as by witnesses and other 
 
 ways and means for all offences, misdoers, and misdemeanours, 
 
 done and committed, and hereafter to be committed or done 
 contrary to the tenor of the said several acts and statutes, and either 
 of them ; and also of all and singular heretical opinions, seditious 
 books, contempts, conspiracies, false rumours, tales, seditious mis- 
 behaviours, slanderous words or shewings, published, invented, or set 
 forth by any person or persons, against us, or contrary, or against any 
 of the laws or statutes of this our realm, or against the quiet govern- 
 
 69 Card. D. A. i. pp. 204209, n. ; Strype, Ann. I. pp. 213217. These 
 prescribed "but one apparel; as the cope in the administration of the Lord's 
 Supper, and the surplice in all other ministrations, and .... the common bread. 
 The table to be removed out of the choir into the body of the church, before the 
 chancel door ; where either the choir seemeth to be too little, or at great feasts of 
 rejoicings." Card. D. A. I. p. 205.
 
 208 ANGLICAN RITUAL. 
 
 ment and rule of our people and subjects, in any county, city, 
 borough, or other place or places within this our realm of England, 
 and of all and every the coadjutors, counsellors, comforters, pro- 
 curers, and abettors of every such offender." 
 
 4 gave power to enquire, hear, and determine all " enormities, 
 disturbances, and misbehaviour done and committed in any church 
 or chapel, or against any divine service, or the minister or ministers 
 of the same, contrary to the law and statutes of this realm " ; and to 
 enquire for, correct, and punish absentees from church. 
 
 5 empowered the commissioners " to visit, reform, redress, 
 order, correct, and amend, in all places within this our realm of Eng- 
 land, all such errors, heresies, crimes, abuses, offences, contempts, 
 and enormities, spiritual and ecclesiastical wheresoever, which, by any 
 spiritual or ecclesiastical power, authority, or jurisdiction, can or may 
 lawfully be reformed, ordered, redressed, corrected, restrained, or 
 
 amended according to the authority and power limited, given and 
 
 appointed by any laws or statutes of this realm." 
 
 6 authorised them to enquire and search out for " men quarrel- 
 lers, vagrants, and suspected persons," and of all affrays and assaults 
 done and committed in and within ten miles of London. 
 
 7. And to restore and reinstate any who were deprived or 
 defrauded in the late reign for causes in respect of religion or for 
 being married. 
 
 8. And also to hear and determine all other notorious and 
 manifest avowtries, and ecclesiastical crimes and offences, with 
 
 9. Full power to award to every offender punishment by fine, 
 imprisonment, or otherwise. 
 
 Other sections gave power to commit for contempt, take 
 recognisances, and obtain the aid of all justices and officers of 
 the peace. 60 
 
 22. On September 1 3th, the queen issued a commission to 
 the lord treasurer and three other laymen, to act in the matter 
 of tithes of vacant sees. 61 
 
 60 Card. I. p. 223, who disposes of Lingard's criticisms (Hist. vi. p. 122), 
 comparing the commission with the inquisition. See St. Pap. Dom. Eliz. v. 
 No. 1 8. 
 
 61 Wilk. Cone. IV. p. 198; Card. D. A. I. p. 240; I Eliz. c. 19, $ 2. The 
 bill was passed in spite of the opposition of the bishops. Collier, vi. pp. 221, 
 256; Heylyn, Queen Eliz. p. 12 1; St. Pap. Dom. Eliz. VI. No. 42.
 
 THE REIGN OF ELIZABETH. 2OQ 
 
 On December i6th, the queen's visitors for the diocese of 
 Exeter wrote to the dean and chapter there, requiring them 
 to observe their orders for the saying of morning prayers in 
 the choir daily and publicly, with a psalm to be sung by the 
 congregation altogether with one voice, according to the use 
 and manner of the primitive church. 62 
 
 On December i/th, Parker was consecrated archbishop of 
 Canterbury by Barlow, Scory, Coverdale, and Hodgkin, the 
 suffragan of Bedford, but " no sandals, gloves, ring, staff, oil, 
 pall, etc., were used upon him, yet there was ceremony enough 
 to clothe his consecration with decency, though not to clog it 
 with superstition." The conge d'elire was issued on July i8th, 
 and on August ist Parker was elected by the dean and four, 
 out of the eleven, other members of the chapter. The election 
 being duly registered, and the consent of the archbishop-elect 
 formally given, the dean and chapter certified the crown 
 thereof. Upon this certificate the queen commissioned six 
 bishops to proceed to the confirmation and consecration, 
 but this, from some cause or other, being set aside, other 
 letters patent were issued, on December 6th, to the four 
 bishops above named, with Kitchin and Bale, the bishop of 
 Ossory, but neither of these last were able to attend. A clause, 
 providing against defects and informalities, was inserted in 
 these and all other letters patent for the consecration of 
 bishops during the next seven years. Bonner afterwards 
 objecting, on the tender of the oath of allegiance, that the 
 consecration was void, parliament, by the 8 Eliz. c. I, declared 
 the making and consecration of the archbishop and bishops to 
 be "good, lawful, and perfect," convocation not being con- 
 sulted in the matter. 63 
 
 62 Wilk. Cone. iv. pp. 200, 201, where the archbishop's mandate of December 
 23rd, to the same effect, is also given ; and see also the correspondence on the resist- 
 ance to the royal appointment of a new dean. Id. p. 202. 
 
 63 Fuller, Book IX. p. 6l ; Strype, Parker, pp. 52, 54 ; Card. D. A. I. p. 242; 
 Wilk. Cone. IV. p. 198; Heylyn, Queen Eliz. p. 121 ; Collier, VI. p. 291 ; Bur- 
 net, pp. 298 301. Strype says he was consecrated without "any old idle 
 ceremony of Aaronical garments ; nor with gloves, nor rings, nor with sandals nor 
 slippers, nor mitre, nor pall, but more chastely and religiously, according to the
 
 210 ANGLICAN RITUAL. 
 
 23. These events appear to have stirred up Heath and the 
 other deprived bishops, not to a civil remonstrance, but to a 
 hearty curse, conveyed, as it would seem, "in a terrifying 
 letter" to the new primate. The letter was laid before the 
 queen and council, and on March 2Oth following a courteous 
 reply was sent. 64 The churches, too, were purged " of images 
 and relics," and this was another grief, for we are told that 65 
 
 " the papists weep to see our churches so bare, saying they were like 
 barns ; and that there was nothing in them to make courtesy unto, 
 neither saints nor yet their little old God (meaning the Fix hanging 
 
 over the altar), but where the gospel is preached, they, knowing 
 
 that God is not pleased but with a pure heart, are content with an 
 
 purity of the gospel " ; and he gives Parker's grave meditation upon his consecra- 
 tion, shewing what " small joy he took in his honour, and how sensible he was of 
 the mighty burden of his place." Parker, p. 57. The "ordo" is to be found in 
 Card. D. A. I. pp. 243247, and Burnet, II. Rec. P. II. p. 277. The 25 Hen. 
 VIII. c. 20, 5 required the consecration to be performed by "four bishops." The 
 difficulty was met by the "supplentes" clause in the royal letters patent. See 
 Lingard, vi. pp. 9, 326; Dodd, II. pp. 269 290; Tierney, II. p. 139; and as to 
 Bonner's objections, Strype, Ann. I. pp. 249, 378 382, 528 ; Parker, pp. 58 65 ; 
 Grindal, p. 102, App. 17; Burnet, II. pp. 300, 301. The consecration was 
 delayed, because the exchange between the crown and the bishops was not 
 perfected. St. Pap. Dom. Eliz. vil. No. 19. 
 
 On December 2ist, Grindal, Cox, Sandys, and Meyrick were consecrated at 
 Lambeth, Barlow and Scory being confirmed as bishops of Chichester and Here, 
 ford the day before. On January 2ist, Young, Bolingham, Jewel, Davies, and 
 Guest were consecrated. On March 2nd, Pilkington and Best were consecrated 
 for Durham and Carlisle. On March 24th, Barkley and Bentham for Bath and 
 Wells, and Lichfield and Coventry. Strype, Ann. I. pp. 155 159; Parker, pp. 
 63 65 ; Fuller, IX. pp. 63 65. Grindal appears to have had some scruples 
 about "the habits" and some ceremonies and things, and hesitated to accept the 
 office ; but his scruples were quieted by Peter Martyr, to whom he wrote. Strype, 
 Grindal, pp. 28 33. But Strype elsewhere says, "The first bishops that were 
 made, as Cox, Grindal, Home, Sandys, Jewel, Parkhurst, Bentham, upon their 
 first return, before they entered upon their ministry, laboured all they could 
 against receiving into the church the papistical habits, and that all the ceremonies 
 should be clean laid aside. But they could not obtain it from the queen and par- 
 liament ; and the habits were enacted." After a conference, they decided to enter 
 on their ministry, the objectionable rites notwithstanding. Ann. I. pp. 173 *77 > 
 see St. Pap. Dom. Eliz. vi. No. 41 ; vn. Nos. 56, 67, 68 ; Wilk. Cone. iv. p. 198. 
 
 64 Strype, Parker, pp. 6769. 
 
 65 Id. Ann. I. p. 184.
 
 THE REIGN OF ELIZABETH. 211 
 
 honest place appointed to resort together in, etc., with bare walls or 
 else written with scriptures." 
 
 24. A.D. 1560. Sometime after February 2Oth, the arch- 
 bishop and the bishops set forth eleven " articles of religion." 
 They were for "uniformity of doctrine," and were to be taught 
 and held of all parsons, vicars, and curates. 66 
 
 Art. 7 ran, " I do grant and confess that the Book of Common 
 Prayer and the administration of the Holy Sacraments, set forth by the 
 authority of parliament, is agreeable to the scriptures," etc. 
 
 Art. 8 affirmed that, " although in the administration of baptism 
 there is neither exorcism, oil, salt, spittle, or hallowing the water now 
 used, not being of " the substance and necessity of the sacrament," 
 yet it was nevertheless "fully and perfectly administered, to all intents 
 and purposes, agreeable to the institution of our Saviour Christ" 67 
 
 Art. 9 rejected private masses. 
 
 Art. 10 affirmed communion in both kinds, considering that, "in 
 the time of the ancient doctors of the church, as Cyprian, Jerome, 
 Augustin, Gelasius, and others, six hundred years after Christ and 
 more, both the parts of the sacrament were ministered to the 
 people." 
 
 Art. ii utterly disallowed "the extolling of images, relics, and 
 feigned miracles, and also all kind of expressing God invisible in the 
 form of an old man, or the Holy Spirit in the form of a dove, and all 
 
 66 Card. D. A. I. pp. 231 235 ; Strype, Ann. I. pp. 217 221, who also adds 
 six other orders, issued "by common consent of the bishops for this present time, 
 until a synod may be had." One of the six directed baptism to be administered in 
 the font and not in basins. 
 
 The fifth, of the eleven articles, was an acknowledgement that "the queen's 
 majesty's prerogative and superiority of government of all estates, and in all causes, 
 as well ecclesiastical as temporal," within the realm, was "agreeable to God's 
 word, and of right to appertain to her highness, in such sort, as is in the late act of 
 parliament expressed and sithence by her majesty's injunctions declared and 
 expounded." See Collier, vi. p. 299. It will be observed that the seventh 
 article sanctioned the Elizabethan prayer book, being subscribed and agreed to 
 by all the clergy ; not, however, that this was needed to give it authority. 
 
 67 In the definition of "the church," given in the forty-two articles of 1552, 
 and so in the thirty-nine articles of 1562 (ante, p. 4, n. 9, and p. 123, 62), the 
 governing principle, accepted and acted upon by all loyal members, confines the 
 administration of the sacraments to things that are de necessitate sacramenti. It is 
 well to bear this in mind, as it affects and decides the equity. At the Reformation, 
 rites and ceremonies that were not of the essence of the sacraments were rejected. 
 
 142
 
 212 ANGLICAN RITUAL. 
 
 other vain worshipping of God, devised by man's fantasies, besides, 
 or contrary to, the scriptures, as wandering on pilgrimages, setting up 
 of candles, praying on beads, and such like superstition," etc. 
 
 25. The objection the bishops had to the use of images 
 prompted them, sometime in this year, to again address the 
 queen upon the subject "The queen had been prevailed 
 with that images and lights and crucifixes should be enjoined 
 to be taken away," but "in her own private closet still re- 
 tained a crucifix and lights." ^ 
 
 On March ist, a proclamation was set forth by the queen 
 and council, forbidding killing or eating flesh in Lent, and on 
 the 3rd, Grindal preached, in his chimere and rochet, at 
 St. Paul's Cross, before the lord mayor and a great auditory, 
 a psalm being sung by the congregation after the sermon. 69 
 
 On April 6th, the queen, by letters patent, gave permission 
 to the two universities to use the form of public prayer in 
 Latin. To the Latin edition was added a form of commem- 
 
 68 Strype, Ann. i. pp. 221, 175, 176, 199, 200, 341, 507, and App. 59; Par- 
 ker, pp. 46, 97, 98, 310; Card. D. A. i. p. 235; Collier, vi. pp. 300 304. 
 The royal chapel was not within the act of uniformity, excluding all "orna- 
 ments " both of the church and minister, save those of the first book. Burnet's 
 belief that this address was previous to the injunctions is not correct.* Ref. 
 Hist. II. pp. 295, 296. Strype speaks of earnest addresses being made to the 
 queen by the bishops, previous to the injunctions, which prevailed to have all 
 images removed out of the churches, though not long after the queen resumed 
 "burning lights and the image of the crucifix again upon the altar in her oratory" 
 or " her own private closet," as he elsewhere terms it. Ann. I. p. 175 ; Parker, 
 p. 46. In the royal chapel it seems to have been a cross and two lights, the table 
 being placed "altarwise." Strype, Ann. I. pp. 175, 176, 199, 200. Sandys, writ- 
 ing to Peter Martyr on April ist, said that the queen thought it "not contrary to 
 the word of God, nay, rather for the advantage of the church, that the image of 
 Christ crucified, together with Mary and John, should be placed, as heretofore, in 
 some conspicuous part of the church, where they might the more readily be seen 
 by all the people " ; but he adds that some of the bishops thought otherwise, the 
 "more especially as all images of every kind were at our last visitation not only 
 taken down but also burnt, and that, too, by public authority," so that "only the 
 popish vestments remain in our church (I mean the copes), which, however, we 
 hope will not last very long." Zurich Letters, 1st Ser. No. xxxi. p. 73 ; Burnet, 
 in. p. 209 ; Collier, vi. p. 250. The crucifix is said to have been finally broken 
 up by Pack, the queen's fool, set on by Sir F. Knollys. Dodd, II. p. 1 1 ; 
 Heylyn, Queen Eliz. pp. 117, 118, 124. 
 
 69 Strype, Ann. I. p. 199 ; Burnet, ill. p. 208.
 
 THE REIGN OF ELIZABETH. 213 
 
 oration of benefactors and for the celebration of the com- 
 munion at funerals. 70 A prayer book called the Horarium 
 was also printed and set out by the queen's authority. 71 
 
 26. On May 5th, the pope wrote, inviting the queen to 
 return to the bosom of the church, the terms offered by Perpalia 
 being the confirmation of the English liturgy and the legiti- 
 mising her mother's marriage. 72 On June 2nd, Jewel made, 
 or repeated, his celebrated challenge in a sermon at St. 
 Paul's Cross. 73 This year, too, the primate inhibited the 
 bishops of his province from visiting, both because of his 
 own intended metropolitan visitation and of the costs the 
 clergy were put to, and he directed a diocesan return of 
 the state of the province. 74 On September iQth, the queen 
 issued a proclamation against defacers of monuments ; 75 and 
 
 70 Wilk. Cone. IV. p. 217; Card. D. A. I. p. 249; Collier, vr. p. 299; 
 Strype, Ann. I. pp. 223 225 ; Sparrow, pp. 201 205. The commemoration 
 prayer substituted the giving of thanks, instead of the usual prayer for the souls of 
 benefactors, praying only that the living might, together with the dead, partake of 
 the glory of the resurrection. 
 
 71 Strype, Ann. I. p. 237. 
 
 72 Card. D. A. i. p. 253; Strype, Ann. I. p. 228; Wilk. Cone. iv. p. 219; 
 Collier, VI. p. 298; Camden, Eliz. p. 34; Dodd, n. pp. 10, n. 
 
 73 Twenty-seven points were selected and proof of them challenged of "any one 
 sufficient sentence out of any old catholic doctor, or father, or general council, or 
 holy scripture, or any one example in the primitive church," for the first six 
 hundred years. Wilk. Cone. IV. 220 ; Strype, Ann. I. p. 201 ; Card. D. A. I. 
 P- 254- 
 
 74 Strype, Parker, p. 71 ; Ann. I. p. 361 ; Wilk. Cone. iv. p. 219. The return 
 from Ely shewed that out of 152 cures, there were 34 vacant, 57 non-resident, 13 
 without rectors or vicars, and but 52 properly served. That from Norwich shewed 
 767 rectories and vicarages full, and 432 vacant, though perhaps some of these 
 may have been non-resident, and some were certainly served by curates. That 
 this census represented the actual condition of things at the close of Queen Mary's' 
 reign is almost certain, for the great scarcity of clergy was then a cause of very 
 serious embarrassment and grave complaint. The ejection of the married clergy 
 would probably account for most of the vacancies, which a short reign had not as 
 yet supplied, and for the small number who refused to conform in 1559. For, if 
 these returns are to be relied on, at least some 3000 benefices must have been 
 vacant. This was no doubt the reason why the plan of filling the gaps with 
 "readers" was decided on. Strype, Ann. I. p. 185 ; ante, p. 176. 
 
 75 Strype, Ann. I. p. 187; Card. D. A. i. p. 257; Wilk. Cone. IV. p. 221;
 
 214 ANGLICAN RITUAL. 
 
 on November 2Oth, we find the archbishop correcting abuses 
 in the arches. 76 
 
 27. A.D. 1561. On January 22nd, a queen's letter, 77 under 
 seal, and addressed to her ecclesiastical commissioners, after 
 reciting the power to take "further order," 78 reserved by 
 i Eliz. c. 2, required them to peruse and amend the order of 
 the lessons throughout the year, to consider and correct the 
 disorders and decays of churches and chancels, and at their 
 discretion to speedily reform the same, and amongst other 
 things 
 
 "to order, that the tables of the commandments may be comely set, or 
 
 Fuller, ix. p. 66 ; Collier, VI. p. 322 ; St. Pap. Dom. Eliz. XIII. Nos. 32, 33. 
 The draft was corrected by Cecil. 
 
 76 Wilk. Cone. IV. p. 222 ; Parker, Corn p. 129. 
 
 77 Wilk. Cone. IV. p. 223 ; Card. D. A. I. p. 260 ; Strype, Parker, pp. 82 84 ; 
 Collier, vi. p. 324; Mr. Parker's Letter, p. 10, and Postscript, p. 118; Parker, 
 Corr. p. 132. 
 
 78 Mr. Parker remarks upon the queen's letter, "there can be no question 
 that this document represents a taking ' other ' or ' further ' order, within the 
 meaning of the act" (Letter, p. 11); "further and other being for all the 
 purposes of the act considered to be interchangeable," since the letter required 
 "other order to be taken in the matter of rites (i.e. all the lessons referred to, 
 except one, were to be changed") ; and secondly to require further order as to 
 ornaments (i.e. the table of commandments were to be added to those already in 
 chancels)." Postscript to Letter, p. 165 ; see ante, pp. 10, n. 22, 187, n. 18. 
 
 But the Act did not require "other order" to be taken in the matter of "rites" 
 at all, but in that of ornaments, and those ornaments only, the use of which by the 
 minister in his lawful and authorised ministrations in the church was prescribed by 
 the first prayer book of King Edward VI. and his act of uniformity, and if the 
 table of Commandments then set up had been within the act, it would not have 
 been an "ornament," unless it were used by the minister in the service to read 
 from. See Brooke, P.C. Judg. p. 51 ; Brod. and Free. p. 129. Nor was "further" 
 order to be taken, under the act, except in the one case of the misusing the orders 
 of the prayer book, in the matters of ceremonies and rites. In that case the 
 queen's majesty had power to ordain or publish further ceremonies or rites," but 
 placing the table of the commandments was neither a ceremony nor a rite. 
 
 As a matter of fact, so far from all the lessons except one being changed, the 
 proper lessons for Sundays and holy-days remained, with but two or three ex- 
 ceptions, unchanged, a few chapters being "supplied" for second lessons. The 
 daily lessons were also not changed, except in order of arrangement and by a few 
 lessons being supplied and a few struck out. See and compare Liturg. Services, 
 Queen Elizabeth's Tables of Lessons, pp. 4152, 436 455; St. Pap. Dom. 
 Eliz. xvi. No. 7.
 
 THE REIGN OF ELIZABETH. 215 
 
 hung up, in the east end of the chancel, to be not only read for edifi- 
 cation, but also to give some comely ornament and demonstration 
 that the same is a place of religion and prayer." 
 
 They were to provide that whatever they ordered should 
 be " of one sort and fashion," and that the " things prescribed 
 may accord in one form, as nigh they may." They were also 
 to take further order as to the use of the Latin service in 
 collegiate churches to which the laity resorted, and finally the 
 Archbishop of Canterbury was to see the orders published and 
 put in execution in and throughout his province, and the com- 
 missioners were to prescribe the same to the newly nominated 
 Archbishop of York ; the alterations to be quietly done and 
 without any shew of innovation in the church. 
 
 28. The queen's letter was a commission or direction to 
 the commissioners to do certain acts and things, the manner 
 of doing them being left to their discretion, and it corresponds 
 with the letter or commission of January 25th, 1564. But in 
 the one case the authority and power already given was com- 
 plete and sufficient both for discretion and execution, and the 
 commissioners' orders when made required no further sanc- 
 tion from the queen. In the other they needed the final 
 approval and authority of the crown before they could 
 become law or be enforced. 
 
 The archbishop, in pursuance of the queen's mandate, 
 directed the bishops to publish 
 
 "the ordinances, corrections, or reformations of the calendar, together 
 with the tables of the commandments, made, conceived, and estab- 
 lished by us and other the queen's commissioners, by authority and 
 vigor of the said letters missive, according to the form of the statute 
 aforesaid," 
 
 and to inviolably observe the same according to the prescript 
 of the queen's letters. 79 
 
 79 Upon the "admonition" prefixed to the second book of homilies, see Lath- 
 bury, Conv. pp. 170, 171. In King Edward's liturgies there was no table of 
 proper lessons for Sundays, the chapters being read in succession. The act I Eliz. 
 c. 2, 3 noticed the change. 
 
 For the mandate of the archbishop to Grindal, directing him "cum omni qua
 
 2l6 ANGLICAN RITUAL. 
 
 29. On April I2th, an episcopal synod met at Lambeth. 
 The articles agreed upon at their former session were con- 
 firmed, and ordered to be put in execution. Nine other 
 articles were added, together with a set of injunctions to be 
 confessed and subscribed by all admitted to be readers. 80 
 These last bound them down not to preach, but only to "read 
 that which is appointed by public authority"; to read the 
 service plainly, distinctly, and audibly ; not to minister the 
 sacraments, but to bury, and keep the registers, and not to 
 openly meddle with artificer's occupations when the living was 
 twenty nobles or above. The ordination of mechanics was 
 forbidden. 
 
 30. On the 1 6th, all the altars in Westminster Abbey and 
 in Henry VI I. 's chapel were pulled down. On May 5th, a 
 commission was issued to the Archbishop of York, the Lord 
 Rutland, and the Bishops of Durham and Carlisle, with 
 
 poteritis, celeritate et matura diligentia, ordinationes, correctiones sui reforma- 
 tiones calendarii simul cum tabulis praeceptorum Dei, per nos et alios regies com- 
 missaries auctoritate et vigore dictarum literarum suarum regiarum missivarum 
 juxta formam statute praedicti fact, concept, et stabilitas, quorum exemplaria in 
 papyro impressa vobis praesentibus annexa transmittimus," see Wilk. Cone. iv. 
 p. 224; Strype, Parker, pp. 83. According to Heylyn, "the Book of Orders" 
 was published in print by the queen's command. Hist, of Queen Eliz. p. 145 ; 
 Tracts, Ref. Justified, p. 19 ; Parker, Corr. p. 134. 
 
 80 The See of York was filled on February 2oth, 1560, by the translation of 
 Young, bishop of St. David's. Dr. May had been appointed, but died on August 
 8th, 1559, and before consecration. In the first session, the " interpretations and 
 further considerations" of certain of the queen's injunctions, the "declaration of 
 certain principal articles of religion " (eleven in number) and the "orders and 
 resolutions for uniformity " were drawn up and agreed on. The injunctions for 
 readers were formally confirmed by convocation in 1562, "having been only 
 enjoined before." Strype, Ann. I. pp. 213 221, 345; Parker, pp. 90 92, 97; 
 Card. D. A. I. pp. 203 209, 231 235, 264 270; Collier, vi. p. 335; Wilk. 
 Cone. iv. pp. 224 226; Joyce, Synods, pp. 551 553, who omits to notice the 
 confirmation by convocation of the injunctions concerning readers, and seems to 
 think the bishops had not by themselves, and without the consent of the presby- 
 ters or their representatives any legislative power, the presence of the second 
 order of the priesthood being an essential element in such a synod. This may be 
 true as regards diocesan synods, but it would be interesting to see the proof as to 
 the synods of bishops. The synod, or assessus, is said, by Strype, to have met by 
 special commission from the queen. Parker, p. 91. See ante, pp. 91, 102, 128,
 
 THE REIGN OF ELIZABETH. 
 
 twelve other persons to take the oaths for York ; and another 
 to the same to enquire into and punish all offences against 
 the acts of supremacy and uniformity. 81 On June 24th, the 
 queen authorised the archbishop, after conferring with the 
 bishops, to levy upon and collect from the clergy a sufficient 
 rate for the repair of St. Paul's, which had been burnt down 
 on the 4th. 82 On August 9th, the queen issued injunctions 
 for the better government of cathedrals. 83 On October ist, 
 the archbishop sent out an order for a return of all resident 
 and non-resident clergy within his province ; where the ab- 
 sentees were ; how many were priests and deacons ; how 
 many married ; how many able to preach ; and how many 
 kept hospitality. 84 On the 3<Dth came a royal proclamation 
 " for the reverend usage of all churches and churchyards." 85 
 On November I2th, a diocesan synod was held by the Bishop 
 of St. Asaph in the cathedral, in which certain orders were 
 enjoined upon the clergy. 86 They were required, amongst 
 other things, 
 
 to remove and put away every monument, sign, and token of all and 
 every feigned relics in their churches, " to abolish their altars " within 
 eight days, to wear decent and comely apparel, to wit, a short gown 
 
 81 Strype, Ann. I. p. 267; St. Pap. Dom. Eliz. (Add.), xi. No. 10. 
 
 82 Id. p. 261 ; Parker, pp. 92, 93 ; Wilk. Cone. IV. p. 226 ; Card. D. A. I. 
 p. 270; Heylyn, Queen Eliz. p. 141 ; Parker, Corr. pp. 142, 152. 
 
 83 The queen objected to the "households, with their wives, children, and 
 nurses, taking up the room of the palaces and houses of the cathedral churches and 
 colleges of the realm." Card. D. A. I. p. 273; Wilk. Cone. IV. p. 226; Strype, 
 Parker, pp. 106 109 ; St. Pap. Dom. Eliz. xix. No. IO ; Parker, Corr. pp. 146, 156. 
 
 84 Strype, Parker, pp. 94, 95 ; Card. D. A. I. p. 275 ; Wilk. Cone. IV. 
 p. 227. Upon the London return, Strype remarks that the ministers were generally 
 married men ; that they had many curates ; that none of these were graduates, 
 nor many of the vicars ; that not above one-third could preach ; few were learned, 
 whilst some held from two to five livings apiece. The pluralists would of course 
 reduce the roll of beneficed clergy, and render the scarcity more difficult to meet ; 
 and these evils would be Marian rather than Elizabethan ; Parker, Corr. p. 153. 
 
 85 Card. D. A. I. p. 276; Wilk. Cone. iv. p. 227; Strype, Grindal, p. 57. 
 St. Paul's churchyard was chiefly aimed at. 
 
 86 They were the bishop's orders ; "convocato coram eo clero decanatus de 
 Rose, statuit, ordinavit, et injunxit eis hasordinationes...in suis respective ecclesiis 
 observandis." Wilk. Cone. iv. p. 228.
 
 2l8 ANGLICAN RITUAL. 
 
 and a hat for riding, but a long gown with tippet and square cap 
 when before the ordinary. 
 
 31. A.D. 1562. On New Year's Day, Nowell, the dean of 
 St. Paul's, having gotten several fine cuts and pretty pictures 
 representing the stories and passions of the saints and martyrs, 
 had put them in a richly bound prayer book placed, as a 
 present, on the queen's cushion, thinking she would be pleased 
 therewith ; but on her majesty 
 
 coming to her place, she opened her book and perused it, and saw 
 the pictures, and then sent for the old one. After service was over, 
 she " went straight to the vestry, and applying herself to the dean," 
 asked how he came to have a new service book placed on her cush- 
 ion, knowing " her aversion to idolatry, and to images and pictures " 
 of the kind ; the idolatry consisting in the " cuts resembling angels 
 and saints, nay, grosser absurdities, pictures resembling the blessed 
 Trinity." The queen asked if the dean had forgot her proclamation 
 against images, pictures, and Romish relics in the churches; and 
 finally hoped no more such mistakes would be committed in churches 
 for the future. 87 
 
 On February I2th, the queen's writ to the primate re- 
 quired an account of all the hospitals and schools within his 
 diocese, which was rendered. 88 Sometime in this (or the 
 previous) year, complaint was made, of the Bishop of Chester, 
 to the privy council, who, " as a matter of favour, committed 
 the examination of his case to the primate, who deferred its 
 consideration until parliament and convocation met. 89 
 
 32. Sometime in the previous year, the archbishop began 
 his metropolitan visitation, which lasted three years. It seems 
 to have commenced with his own church of Canterbury, the 
 visitors being two laymen and a clerk. 90 One set of articles 
 was provided for all the dioceses. 91 All were visited by com- 
 
 87 Strype, Ann. I. p. 273 ; Parker, p. 97. 
 
 88 Wilk. Cone. iv. pp. 229 232. The archbishop had, it would seem, 
 already begun a visitation of the hospitals. Strype, Parker, pp. 101 104, 113. 
 
 89 Strype, Parker, p. 105. 
 
 90 For articles of enquiry, see Strype, Parker, pp. 72, 73. 
 
 91 Strype, Parker, p. 73.
 
 THE REIGN OF ELIZABETH. 2IQ 
 
 mission, jure metropolitano, the commissioners for Lichfield 
 and Coventry, Gloucester and the cathedral of Salisbury 
 being laymen. A mixed commission went to the dioceses of 
 Peterborough, Rochester, and Oxford, but St. Asaph, Bath and 
 Wells, Bangor, St. David's, Exeter, Hereford, London, Sarum, 
 and Worcester were left to their own bishops. 92 Parkhurst, 
 the bishop of Norwich, had previously, as it would seem, 
 issued a set of injunctions of his own. 93 
 
 33. The archbishops' articles required 
 
 a comely and decent table for the holy communion, decently covered 
 and set in a convenient place, according to the queen's injunctions ; 
 a Bible in the largest volume, the Book of Common Prayer, the 
 homilies, the paraphrases of Erasmus, a poor box, a pulpit in 
 a convenient place, a font decently kept, a surplice, and bells, 
 as things needful and requisite in addition to "all other things 
 necessary in and to the premises." 94 
 
 The minister was to use all rites and orders prescribed in 
 the Book of Common Prayer, etc., and none other than was 
 set forth by the laws of the realm, and that without any kind 
 of variation. An oath of supremacy, and a subscription 
 thereto, and to the common prayer and the queen's in- 
 junctions, had to be taken and made. 95 
 
 92 Id. pp. 75, 76, 103 ; St. Pap. Dom. Eliz. XVII. No. 23, 36 ; xix. No. IO. 
 
 93 Kit. Com. Rep. n. App. E. p. 402. 
 
 94 Art. 2, 8, 3, 5. Rit. Com. Rep. n. p. 403. The articles made enquiry, 
 " whether images and all other monuments of idolatry and superstition be abolished 
 and destroyed in your several parishes, . . . whether the rood loft be pulled 
 down according to the order prescribed" ; and also "whether your altars be taken 
 down according to the commandment on that behalf given ? " 
 
 95 Strype, Parker, p. 77- Whenever the law directs a thing to be done, the 
 command carries with it, and implies, an authority to use all proper means for the 
 doing of it. So in matters of public worship, whatever is reasonably needful for 
 the reverent, convenient, comfortable, and proper doing of any prescribed duty or 
 act is supplied by necessary intendment, having regard to decency, fitness, 
 common usage, and uniformity. But it is not permitted that, under cover of any 
 subsidiary act, deed, or thing, there should be introduced either in the form, matter, 
 or manner thereof, any ritual or ceremonial innovation or addition. "Stoves, 
 hassocks, pulpit cloths, cushions, pews," and such like things for comfort and 
 decency, are merely subsidiary, and do not of themselves, and of necessity, involve 
 a breach of the one uniform order so needful to be observed in a body governed 
 by rule. See ante, pp. 94, 95 ; Lingard, vi. p. 10.
 
 22O ANGLICAN RITUAL. 
 
 34. Lingard, speaking of this period, remarks, 
 
 " With the aid of commissions, injunctions, and visitations, the 
 church was gradually purged of the non-juring clergy; but their 
 absence left a considerable vacancy, which was but inadequately 
 supplied by the reformed ministers, and it became necessary to 
 establish for the moment a class of lay-instructors consisting of 
 mechanics." 
 
 But how inaccurate this is has been already seen, for the 
 ordination of mechanics was expressly forbidden. The 
 scarcity arose from the wholesale ejections of the married 
 clergy in Queen Mary's reign, and not from the secession of 
 the eighty priests who refused to conform on the accession of 
 Elizabeth. If the annalists and the records are to be credited, 
 many who obtained orders in Queen Mary's reign were not 
 always of the rank even of mechanics. Neither learning nor 
 goodness were ever a recommendation, or of much esteem, 
 in mediaeval times at Rome. 96 
 
 35. Grindal began his visitation on April I7th with and at 
 St. Paul's ; and the names of those who should attend being 
 
 96 If Philip's confessor, Di Castro, is to be believed (and there seems little doubt 
 of the fact), even the popes were not always so learned as was needful. He wrote, 
 "Non enim dubitamus an haereticum esse et papam esse, coire in unum possint ; 
 sed id querimus, an hominem qui alias in fide errare potuisset, dignitas pontificialis 
 emciat a fide indeviabilem. Non enim credo aliquem esse impudentem papae 
 assentatorem, ut ei tribuere hoc velit, ut nee errare aut hi interpretatione sacrarum 
 literarum hallucinari possit. Nam cum constet plures eorum adeo illiterates esse 
 ut grammaticam penitus ignorent, qui fit ut sacras literas interpretari possint ? " 
 The prudent editor of the Paris edition of 1571 has, in accordance with Roman 
 use, omitted this passage, of the truth of which papal history supplies very many 
 infallible proofs. Di Castro, adv. haeres. fo. 9, d. Cologne, 1539. But the ancient 
 canonists, Panormitan and Gratian, to say nothing of councils, were of the same 
 mind ; for reason and common sense were not so wholly lost or abandoned as now. 
 Up to 1870, in England, it was "the church" that was infallible and not the 
 pope ; to say that catholics believed the pope in himself to be infallible, was, 
 we were told, "a Protestant invention; it is no article of the catholic faith; 
 no decision of his can oblige, under pain of heresy, unless it be received and 
 enforced by the teaching body; i.e. by the bishops of the church"! Keenan 
 Controv. Cat. p. 102. See also Waterworth, Rule of Cath. Faith, pp. 12, 14, 
 133, 137, 143, 145, 146; Regula Fidei, by Veron. pp. 170 180; Challoner, 
 Grounds of old Relig. pp. 5360; Gother, Papist Misrepresented, Sect. 15, 16, 
 pp. 18 20; Reg. Fidei, by Chrismann, pp. 99106; Vaticanism, p. 125.
 
 THE REIGN OF ELIZABETH. 221 
 
 called over, those who did not answer were pronounced contu- 
 macious. He then declared the causes of the visitation, and 
 "sat judicially," adjourning it till May 29th. On the 3Oth, 
 Dr. Huyck, his vicar-general, took his place, and shewed 
 the members of the church " certain injunctions in writing, 
 concerning a certain conformity in the said cathedral 
 church," for their consideration. The conformity being 
 agreed to, the visitation was dissolved by Grindal on No- 
 vember 1 6th. 97 
 
 36. On May I2th, the primate, sitting in commission 
 with other delegates, pronounced sentence in the matter 
 of the Earl of Hertford and his reputed wife, pronouncing 
 the marriage void; 98 and this year the "Great Bible" was 
 printed for the use of the church. 99 On July 2oth, the 
 Lord Derby, the Bishop of Chester, and others, were ap- 
 pointed commissioners for ecclesiastical causes for the dio- 
 cese of Chester, and to enforce the acts of supremacy and 
 uniformity. 100 
 
 On November nth, a queen's writ to the primate com- 
 manded him to summon all and every the bishops of his 
 province, the deans of the cathedral churches, the archdeacons, 
 and clergy to meet, according to custom, on January I2th at 
 St. Paul's ; and on the 2/th, the archbishop sent his mandate 
 to the Bishop of London to summon the clergy. 101 
 
 On November loth, the queen had addressed a writ to the 
 like effect to Grindal and the southern bishops, but containing 
 
 97 Strype, Grindal, pp. 58 62. 
 
 98 Strype, Parker, p. 118. 
 
 99 Strype, Ann. i. p. 284. It was Coverdale's translation, revised by him and 
 set forth for use until the " Bishops' Bible " was ready. 
 
 100 St. Pap. Dom. Eliz. xxm. No. 56. 
 
 101 The object of the meeting was "ad tractand. consentiend. et concludend. 
 super praemissis, et aliis quae sibi clarius exponentur tune ibid, ex parte ttostra. 
 These matters were said to be "quibusdam arduis et urgent, negotiis Nos securi- 
 tatem et defensionem Ecclesiae Anglican, ac pacem et tranquillitatem, bonum 
 publicum et defensionem regni et subditorum nostrorum ejusd. concernentib. " 
 Strype, Parker, p. 119. The procuratorium from the dean and chapter of Ely for 
 this convocation had, as a common title, the words, " Literae Procuratoriae pro 
 convocatione cleri in parliamento. " Atterbury, Rights, &c., p. 620.
 
 222 ANGLICAN RITUAL. 
 
 the " praemunientes " clause. 102 Archbishop Parker drew out 
 the programme for the meeting. 103 
 
 37. A.D. 1563. On January nth, parliament and the 
 Canterbury convocation met. 104 The convocation was, how- 
 ever, prorogued by Dr. Weston, the primate's official, to Janu- 
 ary 1 3th, when the archbishop and eighteen suffragans 
 attended. After service, and a sermon by Day, the provost 
 of Eton (who preached in his gown), the bishops went to the 
 chapter house, and there the archbishop (after requesting the 
 lower house to appoint a speaker, and other merely formal 
 business), prorogued the assembly to January i6th. 105 Collier 
 says of this convocation, " there were several things aimed 
 at, but, excepting a subsidy, together with some additions, 
 omissions, and alterations in the doctrinal articles, nothing 
 passed." Its meetings were, however, continued for thirty-six 
 sessions. 106 
 
 102 Strype, Grindal, p. 67. The clergy are there said to be summoned, "ad 
 consentiendum his qua tune ibidem de communi consilio diet. Regni nostri (Divino 
 favente dementia), continget ordinari." The writ begins with the summons to 
 the bishop himself to attend the parliament on January nth, and concludes with 
 the " praemonentes " clause. 
 
 103 Strype, Parker, p. 120. 
 
 104 The York convocation was prorogued by a royal writ to February 5th. 
 The Archbishop of York and the two bishops of Chester and Durham were in 
 London for the meeting of parliament, and to attend the synod of bishops. 
 Hence it was opened on February 5th by commission. After voting a subsidy of 
 six shillings in the pound, and dealing with other matters of business, "quibusdam 
 arduis negotiis, statum boni publici et Dei gloriam concernentibus," it was pro- 
 rogued by the archbishop's commissaries to April 28th, but a royal writ overruling 
 this prorogued it to October 3rd, the same time as parliament The thirty-nine 
 articles do not appear to have been before the convocation at all. Nor was it a 
 matter of any importance if they did not, the resolution of 1462 rendering it need- 
 less. Wilk. Cone. HI. p. 580 ; Johnson, Eccl. Laws, II. p. 1462 ; Atterbury, 
 Rights, p. 47. 
 
 105 The clergy attended in surplices, at all events those of St. Paul's did. 
 Strype, Ann. I. p. 316; Parker, p. 121. The preacher wore his B.D. gown. 
 Synod. Ang. p. 195, ed. 1702, p. 146, ed. 1854. 
 
 106 Collier, VI. p. 361. Mr. Joyce makes it "the parent of the thirty-nine 
 articles." Synods, p. 555. Convocation was on April I4th prorogued to October 
 3rd, and thence to October 6th, and, on account of the plague, by successive 
 prorogations, with parliament, to October ist, 1566. Wilk. Cone. IV. pp. 246, 
 251-
 
 THE REIGN OF ELIZABETH. 223 
 
 On January i6th it met for the third time, in the chapter house, 
 the primate and seventeen bishops being present. The election of 
 Nowel as prolocutor was approved and confirmed, and the lower 
 house dismissed. The bishops then sat in synod, and the primate 
 asked each of them to consider what reforms they thought needful in 
 their dioceses, and to bring them forward at the next sitting; and 
 then, after a private sitting, the synod was adjourned, by common 
 consent of the bishops, to the igth. 107 
 
 On the i Qth, after a debate in the synod at Westminster, con- 
 cerning articles of faith, the prolocutor was sent for, and came, with 
 six members of the lower house, and presented certain written 
 schedules of " reformanda," These "reformanda" were by common 
 consent referred to a committee of the lower house, grave and learned 
 men, for consideration and putting into shape. He also asked that 
 the articles of the synod of London in King Edward's time might 
 be delivered to another committee, chosen ad hoc, for consideration, 
 and to report upon them at the next meeting, all of which requests 
 the primate granted. 108 
 
 The next day the synod of bishops met at Westminster and 
 considered over, for some three hours, the articles of faith, and then 
 adjourned. 109 On the 22nd, the bishops sat at the chapter house at St. 
 Paul's for three hours, and again on the 25th at Westminster for two, 
 
 107 "YVe m eet here with episcopis praedictis ac praelatis et clero et populo 
 astantibus. Perhaps by praelatis the deans are meant. Ante, p. 182, n. 8. On the 
 dismissal of the clergy we read, "Tune, dimisso clero inferioris domus, reverend- 
 issimus rogavit patres, quod unusquisque eorum citra proximam sessionem excogitare 
 velit ea quae in eorum separalibus diaecesibus reformatione indigeant ac in proxima 
 sessione proponere dignaretur. Et tune, habita inter dictum reverendissimum 
 patrem et confratres suos secreta quadem communicatione (semotis omnibus 
 arbitris), tandem dictus reverendissimus de consensu patrum continuavit et pro- 
 rogavit hujusmodi convocationem sive sacram synodum provincialem, omniaque 
 et singula, etc." On January 22nd, 25th, 27th, February 3rd, 26th, March 1st, 3rd, 
 5th, loth, I2th, igth, the bishops sat in secret session ("secreto inter se aliquam- 
 diu communicarunt"), at other times they met and treated, by and amongst them- 
 selves, "de rebus ecclesiae" (the subsidy and other matters), sending for the prolo- 
 cutor only as they saw fit. On some ten occasions the synod met only to be pro- 
 rogued, but in every case the legislative action was, and rested with, the bishops only. 
 Syn. Ang. p. 149, ed. 1854 ; Wilk. Cone. IV. p. 232 ; Strype, Ann. I. pp. 316, 317. 
 
 108 Syn. Ang. p. 149 ; Strype, Parker, p. 122 ; Wilk. Cone. iv. p. 232. 
 
 109 Inter se tractarunt et communicarunt. Syn. Ang. p. 151. The articles 
 were discussed by the bishops on January 22nd, 25th, 27th, and 29th, when they 
 were finally agreed on and subscribed. Wilk. Cone. pp. 233, 237.
 
 224 ANGLICAN RITUAL. 
 
 and on the 27th for three hours. On the 2gth they met at St. Paul's, 
 and after a discussion, the articles of faith were unanimously agreed 
 upon and subscribed by the two archbishops and the twenty bishops 
 present ; this done, a committee of four bishops was appointed by 
 the primate, with the consent of the synod, to frame certain canons 
 of discipline. 110 
 
 On February 3rd, the synod met at Westminster, and sat for 
 three hours, and again on the 5th at St. Paul's, when the archbishop 
 commissioned the bishops of London, Winchester, Worcester, and 
 Lincoln to take his place, and a committee of four bishops was 
 appointed to examine Ihe Catechism. A discussion then took place 
 as to the clergy subsidy, and the prolocutor of the clergy was sum- 
 moned, who appeared with six members of the lower house, and 
 brought with him a book of doctrinal articles, which, he said, had 
 been sent by the primate to the lower house and had been subscribed 
 by some of the members, and he asked, on behalf of the lower house, 
 that the rest, in case of refusal, should be compelled to do so, and 
 the bishops decreed that the names of non-subscribers should be 
 handed in to them at their next meeting. 111 
 
 110 Strype, Ann. I. pp. 325, 7; Parker, p. 122. "Post tractatum aliquem inter 
 eos habitum, tandem super quibusdam articulis orthodoxae fidei inter episcopos 
 quorum nomina eis subscribuntur, unanimiter convenit." Syn. Ang. p. 152. The 
 form ran, " Nos archiepiscopi et episcopi utriusque provinciae Regni Angliae in 
 sacro synodo provinciale legitimo congregati, recipimus et profitemur, et ut veros 
 atque orthodoxos, manuum nostrarum subscriptionibus approbamus." Strype, 
 Ann. I. p. 326 ; Wilk. Cone. IV. pp. 233 237. "It is observable," says 
 Fuller, "that these articles came forth much about the time wherein the decrees 
 of the Council of Trent were published ; truth and falsehood starting in some sort 
 both together, though the former will surely carry away the victory at long running ; 
 many of which decrees begin with lying, and all conclude with cursing, thundering 
 anathemas against all dissenters, whilst these our articles, like the still voice, only 
 plainly express the positive truth." The idea, again revived by those whose 
 inspirations and hopes are Romeward, that these decrees were "articles for 
 peace" appears to be without any reason. They were no doubt, as Fuller 
 remarks, penned "in comprehensive words to take in all who, differing in the 
 branches, meet in the root of the same religion," to all who in fact agree on those 
 first principles upon which the quarrel was with Rome. The decrees of a 
 spurious council like that of Trent are of no authority in England. The 13 Eliz. 
 c. 12 gave the thirty-nine articles parliamentary sanction and the force of law. 
 They were solemnly ratified afresh by both houses in 1571, and ordered to be 
 printed and delivered at all visitations and synods. Fuller, Ch. Hist. Book ix. pp. 
 72, 70; Wilk. Cone. IV. pp. 262, 263; Dodd, n. p. 12; Heylyn, Queen Eliz. p. 159. 
 
 111 The subscription ran, "Hi quorum nomina sequuntur propriis manibus
 
 THE REIGN OF ELIZABETH. 225 
 
 On the ioth, the prolocutor and eight members of the lower 
 house appeared before the synod, and treated of a subsidy, and were 
 directed by the bishops to present at the next meeting all who had 
 not subscribed to the book of articles; on the i2th, i5th, and i7th, 
 the bishops met and discussed the clergy subsidy. 
 
 On the i Qth, the primate again presided in the synod, and sent 
 for the prolocutor of the clergy, and gave to him, and the deputation 
 of six who came with him, six articles in writing, on the writ of 
 melius inquirendo, on the rating of benefices, on dilapidations, on 
 arrears of subsidies, on benefices charged with religious pensions and 
 vacant, as to the number of each. 112 
 
 The 22nd and 23rd were taken up with the final settlement of 
 the subsidy, to which the clergy unanimously agreed. On the 26th, 
 the prolocutor presented to the synod a MS. book on discipline, 
 which had received the assent of the lower house, and it was given 
 to five bishops to examine. 113 On March ist, he appeared again 
 with some additions, and was told to bring the whole on the next 
 meeting. On the 3rd, the "catechism" was brought up, having 
 been assented to by the lower house. 114 On the 5th, the prolocutor 
 and four others presented the book of discipline, with some chapters 
 added. 
 
 After twelve more sessions (in five of which the bishops appear 
 to have met in synod as usual, but of the transactions of which we 
 have no record), convocation was prorogued on April i4th. 115 
 
 subscripserunt libello articulorum, a reverendiss. archiep. Cant, et episcopis pro 
 vinciae Cant, ad inferiorem domum convocationis transmisso." This subscription 
 very humbly reserved the rights of the crown and of the state, having appended 
 thereto, "Ista subscriptio facta est ab omnibus sub hac protestatione quod nihil 
 statuit in praejudicium cujusquam senatus consulti ; sed tantum supplicem libellum, 
 petitiones suas continentem, humiliter afferunt." Strype, Ann. I. pp. 327, 329; 
 Wilk. Cone. iv. pp. 237, 238. 
 
 112 Syn. Ang. p. 156 ; Strype, Ann. I. p. 344 ; Wilk. Cone. iv. p. 238. 
 
 113 A committee of bishops had been appointed on January 29th, ad excogi- 
 tand. quaedam capitula de disciplina in ecclesia habend. Syn. Ang. pp. 152, 158. 
 They were, no doubt, like the articles and catechism, sent down to the clergy, and 
 returned, except in the case of the chapters on discipline, without any suggested 
 alterations or additions. See Strype, Ann. I. pp. 318, 325 ; Wilk. Cone. iv. 
 P- 239- 
 
 114 The "catechism" was referred to a committee of bishops on February 5th. 
 Syn. Ang. p. 153; Strype, Ann. I. p. 317; Wilk. Cone. iv. p. 239. 
 
 115 Wilk. Cone. iv. p. 239 ; Syn. Ang. p. 163. 
 
 15
 
 226 ANGLICAN RITUAL. 
 
 38. Strype mentions that after the settlement of the 
 thirty-nine articles 116 Bishop Sandys brought in a paper to 
 move the queen to take out of the book of common prayer 
 
 1. (With the archbishop's assistance, according to the limitation 
 in the act) baptism by women. 
 
 2. The rubric for crossing infants on the forehead as superstitious. 
 
 Thirty-three members of the lower house signed a petition 
 to the bishops, that 
 
 1. The psalms appointed at common prayer be sung distinctly 
 by the whole congregation, or said in a convenient place by the 
 minister alone, and that all curious singing and playing of organs be 
 removed. 
 
 2. Only ministers baptise, and the sign of the cross be omitted. 
 
 3. At the communion, kneeling be left indifferent. 
 
 4. The use of copes and surplices be taken away, and all to 
 use "a grave comely and side garment as commonly they do in 
 preaching." 
 
 5. The use of priest's gowns and caps be done away. 
 
 6. The thirty-third article be softened. 
 
 7. Saints' days be abolished, or at least only a commemoration 
 of them reserved 
 
 These questions, with slight alterations, appear to have 
 been discussed in the lower house, and on division, fifty-eight 
 were content, and fifty-nine non-content. 117 
 
 The archbishop, and Sandys also, drew up certain articles 
 and orders to be observed by bishops and ecclesiastical 
 persons. 118 But they were not allowed. 
 
 116 Wilk. Cone. IV. p. 239 ; Strype, Ann. I. p. 335. 
 
 117 Strype, Ann. I. pp. 335339 ; Wilk. Cone. iv. p. 259. 
 
 118 A bishop was not a clerk in the Roman canon law, "clericus, ex vi verbi, 
 non comprehendit episcopum sed cum adjuncto sic, inquantum illud adjunctum 
 potest concernere episcopum." Lyndw. pp. 153, n. y. 152, n. t. ; Ferraris, s. v. 
 II. p. 237. And the word "ministers" in the ornaments rubric does not include 
 bishops. The ornaments spoken of are those of "the ministers thereof," i.e. of 
 "the church," or the building in which common prayer was said. The minister 
 of each particular church is intended, not those in a higher and more general 
 place and authority. See Stephens, Eccl. Stat. pp. 428, 432, 1991, n. 2 ; 13 
 Eliz. c. 12.
 
 THE REIGN OF ELIZABETH. 22/ 
 
 The lower house consolidated what they thought proper 
 to be observed in a petition of twenty-one articles, signed by 
 sixty-four members. 
 
 The bishops' orders for readers and deacons were also 
 confirmed, and the second book of homilies prepared and 
 finished by the bishops, and a preface made for it by Bishop 
 Cox, but it " lay till the next year before the queen for her 
 confirmation of it." Other papers seem to have been laid 
 before the bishops, one by the Bishop of Exeter, " for doc- 
 trine and discipline," another by the primate. Two bills 
 were also drafted to recommend to parliament. 119 
 
 39. In parliament, the acts for the assuring the queen's 
 supremacy, for the due execution of the writ de excommunicato 
 fapiendo, and for the translation of the bible into Welsh, were 
 passed. 120 
 
 The first made a second refusal of the oath of allegiance 
 treason, and provided that the oath should 
 
 "be taken and expounded in such form as is set forth in an 
 admonition annexed to the queen's majesty's injunctions, published 
 in the first year of her majesty's reign ; that is to say, to confess and 
 acknowledge in her majesty, her heirs, and successors, none other 
 authority than that was challenged and lately used by the noble King 
 Henry the Eighth and King Edward the Sixth." m 
 
 119 Strype, Ann. I. pp. 339 358 ; Collier, vi. pp. 360378. 
 
 120 5 Eliz. cc. I, 23, 28. 
 
 121 5 Eliz. c. I, 14. For the admonition, see ante, p. 204. Two speakers, 
 the Lord Montague in the Lords and Mr. Atkinson in the Commons, opposed the 
 bill. The former pointed out that the "Catholics of this realm disturb not nor 
 hinder the public affairs of the realm, neither spiritual nor temporal. They 
 dispute not, they preach not, they disobey not the queen, they cause no trouble 
 nor tumults among the people, so that no man can say that thereby the realm 
 doth receive any hurt or damage from them, and that therefore the law was need- 
 less." Parl. Hist. I. p. 686 ; Strype, Ann. I. pp. 295 304 ; Parker, pp. 124, 125 ; 
 Collier, vi. p. 350 ; and such, as regarded the great body of Romanists, was 
 doubtless the fact ; they were, and remained, loyal all through the trying events 
 of the queen's reign. In 1588 it was a brave and loyal Romanist, the Lord. 
 Admiral Howard, who sent in chivalrous proud defiance his pinnace, "The 
 Disdain," to begin the fight with the biggest ship of the Armada, himself, in 
 "The Ark Royal," following hard on "with much thundering" to secure the 
 prize. They were Englishmen first of all. But the accession of the popes, Pius IV.
 
 228 ANGLICAN RITUAL. 
 
 The next met the case of those offending 
 
 "in many great crimes and offences appertaining merely to the 
 jurisdiction and determination of the ecclesiastical courts and judges" 
 of the realm, " that were many times unpunished for lack and want 
 of the good and due execution of the writ de excommunicate ca- 
 piendo? 
 
 and V., changed the face of things, and the no longer concealed hatred of the 
 curia burst forth in a conflict which brought many to the scaffold, the victims of a 
 too faithful but fatal allegiance, not to their country, but to the pope. See App. R. 
 122 5 Eliz. c. 23. Excommunication was "the Church's" way of enforcing 
 obedience and punishing contempt. There were three kinds the minor, major, 
 and anathema. The minor, "contrahitur per solam participationem cum excom- 
 municate, et a tali potest simplex sacerdos absolvere." It forbade praying, 
 speaking, eating, or drinking with the excommunicate, and was the modern 
 "Boycotting." The major, "quam pontifex per sententiam scriptam legendo 
 promulgat," ran thus: "Cum ego N. talem primo secundo tertio et quarto ad 
 malitiam convincendam, legitime monuerim ut tale quid faciat, vel non faciat ; ipse 
 vero mandatum hujusmodi contempserit adimplere, quia nil videretur obedientia 
 prodesse humilibus, si contemptus contumacibus non obesset ; Idcirco auctoritate 
 Dei omnipotentis Patris, etc. . . . exigente ipsius contumacia ipsum excommunico 
 in his scriptis et tamdiu ipsum vitandum denuntio, donee adimpleverit quod man- 
 datur, ut spiritus ejus in die judicii salvus fiat." There was no release from this 
 sentence except by the most ample obedience and abject submission. Anathema 
 was "solemnis excommunicatio pro gravioribus culpis." It was, as the term 
 implies, a curse, and separated the offender "a societate omnium Christian - 
 orum et a liminibus sanctae matris ecclesiae in caelo et in terra ; et excommunica- 
 tum et anathematizatum esse decernimus, et damnatum cum diabolo et angelis 
 ejus et omnibus reprobis in ignem aeternum judicamus ; donee a diaboli laqueis 
 resipiscat et ad emendationem et paenitentiam redeat, et ecclesia Dei quam laesit, 
 satisfaciat ; tradentes eum satanae in interitum carnis, ut spiritus salvus fiat in die 
 judicii," and this formula pronounced, the bishop and clergy threw on the ground 
 the lighted candles they held. Pontif. Rom. fo. 196 9, ed. Venice, 1561 ; and 
 pp. 284 288, ed. Rome, 1869. For a more forcibly expressed, but probably 
 not more effective, curse on those who troubled nuns, see Pontif. Rom. fo. 76, 
 ed. 1561. See Maskell, Mon. Rit. I. p. cclxxxii. ccxciv., 226; Du Cange, s. v. 
 "anathema"; Ferraris, s. v. "excommunicatio"; Du Pin, de antiq. Eccl. Discip. 
 pp. 244 302 and 566 571, on the English oath of allegiance. A person under 
 the major excommunication was deprived of all, or nearly all, civil rights, and was 
 in fact, in the view of the canon law, a church outlaw, bearing a wolfs head, and 
 anyone might kill him. The writ, de excom. cap., although found in Fitzherbert, 
 was not really a common law writ, or e debito justitiae, but gratia regis f roc edit. 
 Ante, p. no, n. 91 ; 2 Inst. p. 623. Before the statute, the writ being, like 
 that of de haeretico comburendo, a chancery one, was issued thereout upon the bishop's 
 significavit to the king of the fact of the excommunication. And this significavit 
 might be upon a general cause, as for contumacy, or for not obeying the com-
 
 THE REIGN OF ELIZABETH. 22Q 
 
 The third directed the translation of the bible and prayer 
 book into Welsh, the bishops of Hereford, St. David's, Asaph, 
 Bangor, and Llandaff to take order therefor, and the books 
 to be used on March ist, i566. 123 
 
 40. On April 2 ist, Sir John Browne, who had complained 
 by information to the privy council of Sandys, bishop of 
 Worcester, and had been sent to prison therefor, made his 
 submission. 124 On May 23rd, a commission went to Dr. 
 Cottrell, a layman, to visit the diocese of Bristol ; 125 and in 
 June, Cecil is urged to obtain the queen's approval of the 
 "books of homilies," that the archbishop might distribute 
 them at his intended personal visitation. 126 
 
 mands of the church. But now the writ was made returnable, in the king's bench, 
 thus involving, as the common law required, the setting out of the cause or 
 offence. The 53 Geo. III. c. 127 (in 1813), discontinued excommunication 
 except in the case of definitive sentences, (or interlocutory decrees having the 
 same force), when pronounced by an ecclesiastical court as spiritual censures for 
 offences of ecclesiastical cognizance. See Bacon, Abridg. in. pp. 328 349 ; 
 I Inst. 133*5, 1340, Lib. II. 201 ; 2 Inst. 326, 473, 4, 527, 536, 7, 631 ; 4 Inst. 
 327 ; Fitzherbert, Nat. Brev. p. 144, ed. 1755 ; Godolphin, cap. 42, pp. 623 38; 
 Reform. Leg. pp. 159 79 ; Tindall's Rights of the Church, I. pp. 33 122 ; 
 Ayliffe, Parergon, pp. 255 262 ; 25 Edw. I. st. I. c. 4 ; 9 Edw. II. st. I. c. 7, 
 12; 2 & 3 Wm. IV. c. 93 ; 3 & 4 Viet. c. 93 ; Steph. Eccl. Stat. pp. 409, 1051 ; 
 Comyn, Dig. iv. pp. 105 1 1 1 ; Gavanti, Praxis, p. 145 ; Selvagio, in. pp. 167 182 ; 
 Burcardi, Decret. lib. XI. fo. 145 153, c. iii. viii. for forms; Ivo, pt. xiv. pp. 
 389 402; Regino, lib. n. c. 303 309, 391 413; Van Espen, p. in. Tit. x. 
 c. i, 3 ; xi. c. i 8, pp. 888, 897, 905923, ed. 1702; Can 2 12, 59, 68, 73, 
 76, 85, 122, 139, 141 of 1603; Art. xxin. Anathema "is the solemn curse or 
 ban of Holy Church, exercised in the name, and by the authority of our blessed 
 Lord." Lee; Glossary, s.v. ; and see also Tottell, Stat. " Excommengement," 
 ed. 1559; Rot. Parl. iv. p. 174 a. ; Strype, Parker, App. p. 100, Whitgift, App. 
 pp. 32, 72, 77, 87; Wilk. Cone. iv. pp. 71, 76, 268, 300, 316, 354, 391, 509, 
 551, 663; Lyndw. Prov. pp. 345 356, Const. Prov. p. 73; Johnson, Eccl. 
 Laws; Indexes, s. v. ; Gosselin, n. pp. 81 121 ; Can. 65 (of 1603); Not. Euch. 
 
 P- 255- 
 
 123 5 Eliz. c. 28 ; Fuller, Ch. Hist. IX. p. 72. 
 
 124 Strype, Ann. I. pp. 386 404; St. Pap. Dom. Eliz. xxvin. No. 3646. 
 
 125 Strype, Parker, p. 130. 
 
 126 Parker, Correspondence, p. 177 ; Strype, Parker, p. 128 ; Ann. I. pp. 346, 
 445. The two books of homilies were set forth m 1564, with a preface by the 
 queen, enjoining their use. Strype gives it as originally drafted. The first twelve 
 were authorised in King Edward VI. 's time. The 35th article declares that both 
 books contain "godly and wholesome doctrine," whilst the 49th canon orders that
 
 230 ANGLICAN RITUAL. 
 
 On July gth, the privy council, by the queen's command, 
 directed the archbishops and bishops to make a return of the 
 state of their dioceses, setting out six articles of enquiry. 127 
 Soon after, upon the spreading of the plague, Cecil requested 
 Grindal to frame a form of common prayer for use throughout 
 England. On the 23rd, the primate wrote to Cecil, saying 
 he had prescribed " the common prayer that was appointed 
 in the Guise's time," but had not enjoined it " for want of 
 sufficient warrant from the prince or council." On August ist, 
 Cecil replied, saying that before he received the letter he had 
 " moved my lord of London to bethink himself of some for- 
 mular of common prayer," and he enclosed "the queen's 
 majesty's letter" for "his grace's further authority." 128 
 
 This year, too, the archbishop published the table of pro- 
 hibited degrees. It had been set forth in 1560, but now was 
 put out "by authority." 129 
 
 41. A.D. 1564. The vestment controversy now came 
 up for decision ; many of the clergy objected to the use, not 
 merely of some but, of any of the retained ornaments. With 
 them, the cap, tippet, 130 and surplice were as hateful as albs, 
 
 "ministers, not allowed preachers," shall " study to read plainly and aptly (with- 
 out glossing or adding) the homilies already set forth, or hereafter to be published 
 by lawful authority, for the confirmation of the true faith." The homily on 
 "Wilful Rebellion" was framed in 1569. 
 
 In this month, we find mention made, in a letter of Bishop Jewel's to Parker, 
 of the appeal, from himself and the primate, of one Chaffin to the delegates. Chaffin 
 had married two sisters, and Jewel remarks, "I would that they would decree it 
 were lawful." Parker, Corresp. p. 176. 
 
 127 Strype, Parker, pp. 1281305 Ann. I. pp. 361, 362; Grindal, pp. 69, 70; 
 Parker, Corresp. pp. 178 182; Wilk. Cone. iv. p. 244. 
 
 128 Strype, Grindal, p. 72 ; Parker, pp. 131 135, App. pp. 34 36 ; Parker, 
 Corresp. pp. 182 185 ; Wilk. Cone. IV. p. 242 ; Card. D. A. I. p. 280; St. Pap. 
 Dom. Eliz. xxix. No. 56. Upon the plague being stayed, Grindal drew up a 
 form of thanksgiving, and on March 7th, 1564, sent it to Cecil, who made some 
 corrections and approved. Strype, Grindal, p. 84, App. pp. 6 9 ; Parker, p. 135. 
 An order for a thanksgiving for the queen's recovery was sent by the council to 
 the bishops on October I7th. Card. D. A. I. p. 281 ; Wilk. Cone. iv. p. 243. 
 
 1 29 Card. D. A. I. p. 282 ; Wilk. Cone. iv. p. 244 ; Strype, Parker, pp. 87, 88. 
 
 130 The gown was described by Earl, a puritan, as a " Turkey gown, with a 
 falling cape." Strype, Grindal, p. 97. The "tippet" appears to have been the 
 stole. It was a part of the everyday clerical dress. This is plain from Grindal's
 
 THE REIGN OF ELIZABETH. 23 1 
 
 copes, and tunicles, and the opposition appears not to have 
 been confined to the use of " priest's " vestments in the church, 
 but extended to the wearing the prescribed habits out of it. 
 In a paper, dated February I4th, Cecil set out the diversities 
 of practice, both in ritual and ceremonial, as follows: 131 
 
 " Some say the service and prayers in the chancel ; others in the 
 body of the church. Some say the same in a seat made in the 
 church ; some in the pulpit with their faces to the people. Some 
 keep precisely the order of the book ; others intermeddle psalms in 
 metre. Some say with a surplice ; others without a surplice. 
 
 The table standeth in the body of the church in some places ; in 
 others it standeth in the chancel. In some places the table stand- 
 eth altarwise, distant from the wall (a) yard ; in some others in the 
 middle of the chancel, north, and south. In some places the table 
 is joined; in others it standeth upon tressels. In some the table 
 hath a carpet ; in others it hath none. 
 
 Some with surplice and cap, some with surplice alone; others 
 with none. Some with chalice, some with a communion cup, others 
 with a common cup. Some with unleavened bread and some with 
 leavened. 
 
 Some receive kneeling, others standing, others sitting. 
 
 Some baptize in a font, some in a basin. Some sign with the 
 sign of the cross, others sign not. Some minister in a surplice, 
 others without. 
 
 Some with a square cap and some with a round cap, some with a 
 button cap, some with a hat Some in scholars' clothes, some in 
 others." 
 
 42. Disorders of the kind called for the prompt interference 
 of those whose first duty it was to maintain order and law. 
 
 letter to Zanchy setting out the facts of the controversy. He says, " In vestitu 
 ministrorum communi ex praescripto requiritur vestis talaris, pileum quadratum 
 colloque circumducta stola quaedam ab utroque humero pendula." Strype renders 
 stola by "tippet." It was anciently a matter of enquiry at episcopal visitations, 
 " si sine stola vel orario in itinere incedat " ; and a stole was a distinctive mark of 
 a presbyter, to be worn at all times. Strype, Grindal, p. 107, App. No. 12, p. 22 ; 
 Regino, p. 27, 62 ; Maskell, Mon. Rit. III. p. 208, n. 80 ; Fairholt, Costume, 
 pp. 5 S 2 > Robertson, pp. 120 124. It was a proper appendage to the gown. 
 See Parker, Corresp. p. 264 ; Marriott, Vest. pp. xlviii. 84 ; Leofric Missal, p. 215. 
 
 131 Strype, Parker, p. 152; Neal, Puritans, I. p. 125.
 
 232 ANGLICAN RITUAL. 
 
 Accordingly, on January I5th, Cecil sent a draft queen's letter 
 upon the subject for Parker's consideration. 132 On the 25th, the 
 queen wrote to the primate, 133 setting forth the importance 
 of unity, peace, and concord for the comfort and ease of 
 the government, and the welfare and repose of the people ; 
 and the danger of ruin, and the trouble and burden of ruling 
 when there was " diversity, variety, contention, and vain love 
 of singularity " in ministers or people. That the queen heard 
 with grief that where 
 
 " of the two manner of governments, without which no manner of 
 people is well ruled, the ecclesiastical should be the more perfect . . . 
 yet in sundry places ... for lack of regard given thereto in due time 
 by such superior and principal officers . . . being the primate and 
 other the bishops of your province, with sufferance of sundry varieties 
 and novelties, not only in opinions but in external ceremonies and 
 rites, there is crept and brought into the church by some few persons, 
 (abounding more in their own senses than wisdom would, and 
 delighting with singularities and changes), an open and manifest 
 disorder and offence, to the godly wise and obedient persons, by 
 diversity of opinions and specially in the external decent and lawful 
 rites and ceremonies to be had in the churches . . . the inconvenience 
 thereof were like to grow from place to place, as it were by an 
 infection, to a great annoyance, trouble and deformity to the rest 
 of the whole body of the realm, and thereby impair, deface and 
 disturb Christian charity, unity and concord, being the very bands 
 of our religion." 
 
 That she had hoped the bishops would have done their duty 
 and stayed the errors, breeding "schism or deformity in the 
 church," but rinding the evil increasing, and considering 
 
 " the authority given to us of Almighty God for defence of the public 
 peace, concord, and truth of this His church, and how we are answer- 
 able for the same to the seat of His high justice, mean not to endure 
 or suffer these evils thus to proceed, spread, and increase in our realm," 
 
 132 p ar ker, Corresp. p. 223. Mr. J. Parker, Postcript, p. 127, for draft. 
 
 133 There was no particular form required by statute or law in which the queen 
 was to direct order to be taken. The letter was sufficient authority, and there was 
 no need for it to be under seal. Id. p. 223 ; Strype, Ann. I. p. 459 ; Parker, 
 pp. 154, App. p. 37; Burnet, in. pp. 219, 220. See post, n. 178.
 
 THE REIGN OF ELIZABETH. 233 
 
 she had determined to have all such diversities, varieties, and 
 novelties amongst clergy and people as breed contention, 
 offence and breach of common charity, and were 
 
 " also against the laws, good usages, and ordinances of our realm, to 
 be reformed and repressed and brought to one manner of uniformity 
 through our whole realm and dominions. And " 
 
 therefore she straitly required, enjoined, and charged the 
 archbishop, as being the metropolitan 
 
 " according to the power and authority which you have under us over 
 the province of Canterbury (as the like we will order for the province 
 of York), to confer with the bishops your brethren, namely, such as 
 be in commission for causes ecclesiastical," 
 
 and to learn what diversities, varieties, and novelties there 
 were amongst the clergy "in doctrine or in ceremonies and 
 rites of the church," or "in the manner, usages, and behaviour 
 of the clergy themselves," and 
 
 " thereupon as the several cases shall appear to require reformation, 
 so to proceed by order, injunction, or censure, according to the 
 appointment of such laws and ordinances as are provided by act of 
 parliament and the true meaning thereof, so as uniformity of order 
 may be kept in every church and without variety and contention." 
 
 And the queen further straitly charged the archbishop 
 
 " to provide and enjoin in our name, in all and every places of your 
 province . . . that none be admitted or allowed to any office, room, 
 cure, or place ecclesiastical, either having cure of souls or without 
 cure, but such as shall be found disposed and well and advisedly 
 given to common order, and shall also, before their admittance to 
 the same, orderly and formally promise to use and exercise the same 
 office, room, or place ... in truth, concord, and unity ; and also to 
 observe, keep, and maintain such order and uniformity in all the 
 external rites and ceremonies both for the church and their own 
 persons, as by laws, good usages, and orders are already allowed, 
 well provided, and established. And, if any of your superior officers 
 shall be found hereto disagreeable, if otherwise your discretion or 
 authority shall not serve to reform them, we will that you shall duly 
 inform us thereof, to the end that we may give undelayed order for 
 the same ; for we intend to have no dissension or variety grow by
 
 234 ANGLICAN RITUAL. 
 
 suffering of persons which maintain dissension to remain in authority ; 
 for so the sovereign authority which we have, under Almighty God, 
 should be violate and made frustrate, and we might be well thought 
 to bear the sword in vain." 
 
 43. Upon the receipt of this letter, the archbishop "re- 
 quired of every bishop a certificate to be sent him" concerning 
 the loyalty and conformity of the clergy to the rites and 
 ceremonies of the church, the return to be made by the last 
 day of February at the furthest. 
 
 The letter to Grindal 134 recites and enforces the queen's 
 letter, requiring the bishops not to admit any 
 
 " to any office or room ecclesiastical, but such as shall be disposed to 
 follow order, and shall also, before their admittance, orderly and 
 formally promise to use themselves in truth, concord, and unity, and 
 to keep such order and uniformity in all the external rites and cere- 
 monies, both for the church and their own persons, as by laws, good 
 usages, and orders already are provided." 
 
 And he further charged the bishops to 
 
 " see the laws and ordinances already stablished, to be without delay 
 and colour executed in their particular jurisdictions, with proceeding 
 against the offenders by the censures of the church," etc. 
 
 44. The primate also sent orders to his own cathedral 
 church to certify, which they did. 135 Their certificate re- 
 ported that 
 
 " The common prayer daily through the year, though there be no 
 communion, is sung at the communion table, standing north and 
 south, where the high altar did stand. The minister, when there is 
 no communion, useth a surplice only, standing on the east side of the 
 table with his face toward the people. 
 
 The Holy Communion is ministered ordinarily the first Sunday 
 of every month through the year, at what time the table is" set east 
 and west. The priest which ministereth, the pystoler and gospeller 
 at that time wear copes." 
 
 134 Parker, Corresp. p. 227; Strype, Parker, pp. 154, 155; Ann. I. p. 461. 
 See post, n. 139. 
 
 135 Strype, Parker, p. 183.
 
 THE REIGN OF ELIZABETH. 235 
 
 45. Soon after, says Burnet, 
 
 " some of the bishops met, six in all. Of these, four were on the 
 ecclesiastical commission. The Archbishop of Canterbury, the Bis- 
 hops of London, Ely, and Rochester, and with these joined the 
 Bishops of Winchester and Lincoln. They agreed on some rules and 
 orders meet to be observed, not as equivalent to the word of God, 
 nor as laws that did bind the conscience, from the nature of the things 
 considered in themselves, or as that they did add any efficacy or more 
 holiness to the public prayers and sacraments, but as temporary orders, 
 merely ecclesiastic, and as rules concerning decency, distinction, and 
 order for the time." 136 
 
 46. The distinction and difference between the queen's 
 letter of January 22nd, 1561, and the one of January 25th, 
 1564, will be readily seen. In the one case, the queen 
 exactly set out and prescribed what was to be done, leaving 
 the commissioners to settle the manner of doing it. In the 
 other, she merely points out in general terms the mischief, but 
 does not say what order was to be taken to abate or remedy 
 it. The metropolitan was first of all, after conference had, as 
 directed, to enquire and learn precisely "what varieties, 
 novelties, and diversities " there were, and, this done, to pro- 
 ceed to the reformation of each and all of them, " by order, 
 injunction, or censure," as the several cases should appear to 
 him, in his discretion, to require, but so that all be done 
 according to the true meaning of the laws and ordinances 
 provided by act of parliament, and one manner of uniformity 
 of order secured in every church throughout the realm. 
 
 47. On this direction it was clear that, in any order taken 
 
 136 Burnet, m. p. 220. Mr. Finlason, in his critique on the Folkestone case, 
 quotes this extract thus : " Upon that six of the bishops met, four of whom were 
 on the commission, and agreed to some orders meet to be observed, not as having 
 the force of law, but only as temporary orders merely ecclesiastical. Burnet, v. 
 p. 589." But I have been unable to find the edition containing the extract as 
 given by Mr. Finlason. The act provided that "other order" might be taken by 
 the authority of the queen, with the advice of the ecclesiastical commissioners or 
 the metropolitan. No joint advice was required, and that of the metropolitan was 
 sufficient. Burnet is in error as to the six bishops. It was only four besides the 
 primate. He mistook the "advertisements" for the "book of articles," but quotes 
 from the part of the preface that is common to both.
 
 236 ANGLICAN RITUAL. 
 
 in the one matter of "ornaments," the statutory provisions 
 would have to be complied with, and thus, whatever other 
 order was taken, by the advice of the metropolitan, would 
 need the final sanction and formal approval of the queen 
 herself before it could become law. When this sanction or 
 authority was given, and the statutory power executed, the 
 right to use the retained ornaments would cease and be 
 determined, just as much as it would if the clause of the act 
 had been repealed. 137 
 
 48. And in obeying the queen's commands, not only was 
 the discretion of the metropolitan to be exercised lawfully, but 
 care had to be taken that the orders should be so framed as 
 to secure, as a result, that " an uniformity of order " be " kept 
 in every church without variety and contention." The putting 
 an end to disorder and the obtaining a general conformity 
 being the one chief end to be attained. We have already 
 seen what the disorders were. The " Advertisements " contain 
 and present to us the order taken, and the remedy finally 
 decided on. 138 
 
 137 As only four members of the ecclesiastical commission were summoned, 
 the order settled was not "with the advice" of the commissioners, but with that 
 of the metropolitan, assisted by four bishops, only. The " Advertisements " were, 
 however, signed by the primate and five bishops, "with others," so that, although 
 the "book of articles" was drafted by the primate, with the aid of four bishops 
 only, "the Advertisements were issued with the advice of the metropolitan and, 
 indeed, also with the advice of the commissioners for causes ecclesiastical," as 
 stated by the Judicial Committee in the Ridsdale case. Mr. Parker, however, is 
 of opinion that the vestments of 1549 are legal "from the day of the coming 
 into operation of the act in I5S9> until that act, or rather that clause of the act, 
 should be repealed." But the proviso runs, "until other order shall be taken 
 therein by the authority of the queen's majesty," etc. ; and not "und'tthe clause 
 of the act shall be repealed." Letter to Lord Selborne, p. 7. 
 
 So far as the "Advertisements" were an exercise of the power given by the act, 
 they merely altered the form and order of service as to ornaments, the "other 
 order" contained in them being thenceforth substituted for the order of the 
 proviso and enforced by the Act of Uniformity in its stead, as part of the Book of 
 Common Prayer. 
 
 138 It has been urged that what was done under the pressure of this period 
 was no true test of the intentions of our church at such a time. But in 1604 the 
 "pressure" had passed away, and convocation, with the rubric staring them in 
 the face, deliberately adopted the order of the Advertisements as to "ornaments." 
 See Perry, Lawf. Ch. Orn. p. 206.
 
 THE REIGN OF ELIZABETH. 237 
 
 49. In January, upon Archbishop Parker's letter to Grindal, 
 the London clergy were summoned before Archdeacon Mullins, 
 sitting, by commission from the bishop, at St. Sepulchre's 
 church. 139 He then 
 
 " signified to them the queen's pleasure, which was, that all in orders 
 should wear the square cap, surplice, and gown. They were therefore 
 prayed in a gentle manner to take on them the cap, with the tippet 
 to wear about their necks, and the gown, and to wear in the ministry 
 of the church the surplice only. They were also required to sub- 
 scribe their hands that they would observe it." 
 
 One hundred and one did so, but eight refused. 
 
 50. On March 3rd, Parker, "in pursuance of the queen's 
 letter," sent to Cecil a draft " book of articles," 
 
 " partly of old agreed upon amongst us, and partly of late these three 
 or four days considered, which be either in papers fasted on as ye 
 
 139 See ante, p. 234. Two dates, January 27th and 3Oth, are given for Parker's 
 letter to Grindal. And it is certain (from Strype's remark that the plague was 
 then "slacking") that the London clergy were summoned in January, 1564, and 
 not 1564-5. Stow says that 20,136 persons died of it (between January, 1562, and 
 the last day of December, 1563) in the 108 parishes within and the eleven without 
 the city, but that by Easter (1564) it had clean ceased in London. The plague 
 is said to have been one cause why the bishops had been unable to exercise and 
 enforce the needful discipline, more especially in London, where there were "not 
 a few who wore neither surplice, tippet, nor square cap, and did not use the other 
 ceremonies prescribed in the Book of Common Prayer " ; for the Puritans set all 
 the requirements of the rubric at defiance. And the question for solution was not, 
 as is often asserted, one of a maximum or minimum of observance, but whether 
 there should be any ornaments at all retained or used. The rubric had been, like 
 the proviso in the act, framed and inserted to please the queen, and was in contra- 
 diction to the use of the restored liturgy. Both rubric and proviso rested like the 
 ornaments of the first book on parliamentary authority only, and were plainly 
 meant to be temporary and provisional. 
 
 To enforce the lawful ornaments was, in the then temper of the time, impos- 
 sible. To allow the law to be defied and disobeyed was equally so. To do away 
 with all the ornaments and yield to the Puritan demands was out of the question. 
 There was no alternative but to fall back upon the power contained in the proviso 
 of the act and take " other order," and enforce that order when taken. It was for 
 the primate or the ecclesiastical commissioners to settle and advise what that order 
 should be, the authority of the queen both moving him or them to take it and 
 giving it when taken the force of law. Ante, p. 230, 231 ; Strype, Grindal, pp. 
 96 98 ; Ann. I. pp. 461, 462 ; Parker, pp. 151, 155, 161 ; Parker, Corr. p. 227 ; 
 Stow, Ann. pp. 1112, 1113.
 
 238 ANGLICAN RITUAL. 
 
 see or new written by secretary hand. Because it is the first view, 
 and not fully digested, I thought good to send it to your honor to 
 peruse to know your judgment, and so return it that it may be fair 
 written and presented. 140 The devisers were only the bishops of 
 London, Winchester, Ely, Lincoln, and myself. This day in the 
 afternoon we be agreed to have conference with Mr. Sampson 141 and 
 four other of the ministers in London to understand their reasons, 
 etc., if your honor will step over to us if it please you." 
 
 51. On March 8th, the fair copy of the "book of articles," 
 subscribed by the bishops, conferrers, was sent to Cecil, 142 the 
 archbishop remarking that 
 
 " If the queen's majesty will not authorise them, the most part be 
 like to lie in the dust for execution of our parties ; 143 laws be so 
 much against all our private doings. ' The queen's majesty with con- 
 sent,' etc., I trust shall be obeyed." 144 
 
 140 i.e. by Cecil to the queen. 
 
 141 Sampson, the dean of Christ Church, and Humfrey, the president of Mag- 
 dalen and divinity professor at Oxford, were the champions of those who were 
 now first styled " Puritans." The party had powerful friends at court and in the 
 council, to say nothing of the bishops and universities, and they were the fathers 
 of modern non-conformity. The ground taken up was "that certain of the cere- 
 monies used in the public service were popish," and special objection was made to the 
 Babylonian garments or mass vestments. Strype, Parker, pp. 162, 184; Ann. I. 
 pp. 461465, 471 492; Grindal, pp. 97, 107, 114, 120, 121 ;' Fuller, Ch. Hist. 
 IX. p. 76; Neal, Purit. I. Pref. p. v. and pp. 124 151 ; Ellis, Grig. Let. 2nd 
 ser. in. p. 34. 
 
 142 Upon the back of this copy Cecil wrote, "March, 1564. Ordinances 
 accorded by the Archbishop of Canterbury in his province. These were not authorised 
 nor published '." Strype, Parker, pp. 158, 159 ; Parker, Corr. p. 234. 
 
 The " book of articles " is given in Strype, Parker, App. pp. 47 52. It shews 
 what was first resolved upon, and may be compared with the "Advertisements" 
 afterwards set forth, as given in Card. D. A. I. pp. 287 297 ; Sparrow, p. 86, 
 1st edit. p. 121, 3rd edit. ; Wilk. Cone. IV. pp. 247 250. It was made up of 
 old and new matter, and the "Advertisements," newly printed in 1566, were 
 merely the articles with the preface altered and some parts left out. The 
 "articles," as first drawn, certainly never had the final authority of the queen, 
 and much confusion exists and many mistakes are made by confounding them 
 with the revised draft which was afterwards known as "The Advertisements." 
 For the "book of orders" of 1561, see Perry, Lawf. Ch. Orn. p. 276, and 
 Grindal, Remains, p. 154. 
 
 143 Parties, i.e. parts. 
 
 144 The archbishop here clearly refers to the proviso and statutory power of
 
 THE REIGN OF ELIZABETH. . 239 
 
 He then adds that Sampson and Humfrey had that after- 
 noon returned the copies of Bucer's and Martyr's letters, " sed 
 illi antiquum retinent immobiles."^ On the 2Oth, they framed 
 " a supplicatory letter " to the primate and the four bishops, 
 commissioners, for a toleration, but in vain. They then tried 
 to get leave to go home, but without success. 146 
 
 52. But the "book of articles" failed, if presented, as it 
 probably was, to obtain the queen's sanction. She was 
 
 " persuaded not to add her own immediate authority to the book by 
 some great persons at court, 147 because, upon their suggestion, she said 
 the archbishop's authority and the commissioners alone were suffi- 
 cient. 148 And so, instead of calling them " articles " or " ordinances," 
 they only named them " advertisements." These orders (called now 
 " advertisements "), by the metropolitan and some ecclesiastical com- 
 missioners drawn up, if the queen had established them, would have 
 had the strength of the law by a proviso in the act for uniformity." 149 
 
 the Act of Uniformity, but seems to have quoted from memory, as "consent" is 
 put for "advice"; and he intimates that "the book of articles," which he had 
 framed in obedience to the queen's commands (and now sent to Cecil to present to her 
 for her final and express authorisation), would not have the force of law unless the 
 provisions of the act were complied with, the law being against any private doings 
 of the metropolitan or ecclesiastical commissioners. There must be not only the 
 queen's authority to one or the other to take order, but also her formal approval 
 of the order advised (by either of them) to be taken. If she authorised the book, 
 or the part that needed her express sanction, he trusted she would be obeyed, 
 as the obnoxious rubric and proviso would then be superseded by the moderate 
 requirements of the " other order " taken. 
 
 145 The primate had on March 3rd urged the opinions of Bucer and Peter 
 Martyr, giving copies of their letters to Sampson and Humfrey to read, but, as it 
 appears, without result. Parker, Corr. p. 234 ; Strype, Parker, p. 162. 
 
 146 Strype, Parker, pp. 162165, App. p. 53, No. 30. 
 
 141 When the "Advertisements" were afterwards issued, the things that had 
 "given offence in the 'book of articles,' and were the cause, at least pretended, 
 of stopping it, as some matters of doctrine" were left out, the "book being only 
 intended for order," and not for doctrine. Strype, Parker, p. 216. 
 
 148 The archbishop's and the commissioners' powers were no doubt either of 
 them sufficient to enforce obedience to the Act of Uniformity ; and it was their 
 clear duty to do so. But having now taken order in obedience to the urgent com- 
 mands of the queen, although that order wanted "the strength of law," the now 
 insisting on the full requirements of the rubric, seeing they had advised the queen 
 as set out in the book, was awkward and inconsistent. 
 
 149 Strype, Ann. I. p. 462. Strype's statement is scarcely accurate. The
 
 240 ANGLICAN RITUAL. 
 
 53. But although the "book of articles" was not authorised, 
 the archbishop did not stay his efforts to enforce some con- 
 formity to the law as it stood. 
 
 "On the 24th of March following the reformation in 
 ministers' habits began." The archbishop, with Grindal and 
 others of the ecclesiastical commission, sat at Lambeth, 
 
 "when the use of the ( scholar's gown and cap was enjoined from that 
 day forward. The surplice to be worn at all divine administrations, 
 and the observation of the book of common prayer, as was appointed 
 by the statute and the rubric of the said book, and subscription 
 required to all this, or else a sequestration immediately to follow; 
 and after three months' standing out, deprivation ipso facto? 
 
 Out of the 140 who appeared, only thirty refused to sub- 
 scribe, and " many of these within the three months came in." 
 The rest were deprived. 
 
 54. In spite of all these efforts of the commissioners to 
 obtain one uniform order, " the queen still calling on them so 
 to do, reckoning their own authority sufficient," 
 
 " the effect did not correspond at all. On the contrary rather, what 
 they did proved the occasion to others of becoming more refractory ; 
 and whereas the habits had been the only or chief matter they 
 
 "book of articles " dealt with a variety of matters, both of doctrine, discipline, and 
 order, and the authority of the queen was needed under the proviso of the act for 
 this last part only. He here, too, fails to distinguish between the "articles" and 
 the "advertisements." The last name was given when published in 1566. 
 
 150 Strype, Grindal, p. 98, where the bishop's chancellor is said to have spoken 
 thus : " My masters and the ministers of London, the council's pleasure is, That 
 strictly ye keep the unity of apparel like this man," pointing to Mr. Robert Cole, 
 a minister likewise of the city who had refused the habits awhile, and now com- 
 plied) and stood before them canonically habited, " as you see him ; that is, a square 
 cap, a scholar's gown (priestlike), a tippet, and in the church a linen surplice, and 
 inviolably deserve the rubric of the Book of Common Prayer and the queen's 
 majesty's injunctions, and the book of convocation (that must be the thirty-nine 
 articles). Ye that will presently subscribe, write Volo. Those that will not 
 subscribe write Nolo. Be brief, make no words." Some wished to speak, but 
 were silenced, and the apparitor called the churches, and each minister had, on 
 answering, to subscribe sub poend contempt&s, 
 
 It will be observed that no notice was taken of the " book of articles." The 
 rubric, the common prayer, and the queen's injunctions, being the only laws 
 mentioned.
 
 THE REIGN OF ELIZABETH. 241 
 
 boggled at, now the rest of the church's rites began to be called in 
 question too, such an influence had the connivance of the court. 
 But now the queen shewed herself much offended." 151 
 
 Nothing more of importance seems to have been done 
 this year to enforce uniformity. Indeed, after the Lambeth 
 sitting the "ecclesiastical proceedings seemed to slacken 
 awhile." The nonconformists grew bolder every day than 
 before, for 
 
 "notwithstanding the queen's express will and pleasure, and our 
 archbishop's endeavours, the ministers refusing the habits had such 
 countenance that they were much put up to preach public sermons ; 
 and they would take the confidence then, and that even before the 
 queen, to preach without their habits, and had nothing said to them 
 for it." 152 
 
 55. But the archbishop, willing, as it would seem, not to 
 resort to extreme measures with the nonconformist members 
 of the church until all reasonable means had been tried, some 
 time in December this year, and before taking "judiciary 
 proceedings," propounded to Sampson and Humfrey nine 
 questions on the subject in order that the business of con- 
 formity might be ''learnedly and conscientiously discussed." 
 To each of them they gave succinct answers, and to 
 
 "these answers were framed large and learned replies ... so 
 that at this time the controversy of ecclesiastical garments was 
 
 131 Strype, Parker, p. 161 ; Parker, Corr. p. 236. 
 
 162 Strype, Parker, p. 213 ; Parker, Corr. p. 264. In August the queen 
 visited Cambridge. On the 6th, Dr. Pern preached before her in his doctor's 
 cope, and, by the queen's orders, wore his cap during sermon. On August 9th, 
 a disputation, "major est authoritas scripturae quam ecclesiae" and "civilis 
 magistratus habet auctoritatem in rebus ecclesiasticis," was held. Desid. Cur. by 
 Peck, ii. p. 266; St. Pap. Dom. Eliz. xxxiv. No. 45, p. 243, A.D. 1547 80. 
 
 On September 1st, the Archbishop of York and four other of the council of 
 York reported to the queen their sittings for the administration of justice, and that 
 they had kept oyer and terminer with the justices. In 1574, the council of the 
 north consisted of the archbishop and two bishops, two deans, and twenty-six 
 laymen. Their duty was to enforce the laws and ordinances of the privy council 
 and ecclesiastical commission touching religion and divine service, and to aid the 
 bishops in enforcing uniformity. St. Pap. Dom. Eliz. (Add), xil. No. 21, and 
 (Add), xxin. No. 59, pp. 465, 466, A.D. 156679. 
 
 16
 
 242 ANGLICAN RITUAL. 
 
 resolved to be more deeply and deliberately weighed and thoroughly 
 discussed." 163 
 
 The discussion closed by an admission, by Sampson and 
 Humfrey, "of the lawfulness of the garments, though, on 
 account of the inexpediency of them, they declined to use 
 them." 154 
 
 56. This year a translation of Jewel's apology was printed 
 by the archbishop's order, and thereto was added a tract (on 
 " TJie manner how the Church of England is administered and 
 governed"} by Parker himself. This sets out the number of 
 provinces and dioceses, and that the 
 
 " archbishops and bishops have under them their archdeacons, some 
 two, some four, some six, according to the largeness of the dioceses. 
 The which archdeacons keep yearly two visitations, wherein they 
 make diligent inquisition, and search both of the doctrine and 
 behaviour, as well of the ministers as of the people. They punish 
 the offenders, and if any errors or heresies fortune to spring, they 
 bring those and other weighty matters before the bishops them- 
 selves." 156 
 
 The object of the treatise was to answer the objections 
 made, that 
 
 " nothing is done in order and as ought to be done ; that there is no 
 religion at all, no ecclesiastical discipline observed .... but that all 
 is done quite out of order and seditiously, and that all antiquity is 
 despised .... whereas in very truth we seek nothing else but that 
 God, above all most good, may have still His honour fully and purely 
 reserved unto Him .... that the sacraments may be ministered, not 
 like a masquery or stage play, but religiously and reverently accord- 
 ing to the rule prescribed unto us by Christ, and after the examples 
 of the holy Fathers which flourished in the primitive church ; that that 
 most holy and godly form of discipline, which was commonly used 
 amongst them, may be called home again ; . . . and albeit we are not 
 
 153 Strype, Parker, pp. 165 173, and for Guest's answer, App. pp. 54 59; 
 Collier, vi. pp. 394398. 
 
 154 Collier, VI. p. 398; Strype, Parker, p. 173. 
 
 155 Strype, Parker, pp. 178, 179, App. p. 60; and see Dr. Yale's Collections, 
 p. 97. The archbishop wrote the tract.
 
 THE REIGN OF ELIZABETH. 243 
 
 yet able to obtain this, that we have said, fully and perfectly (for this 
 same stable, as one may rightly call it of the Romish Augeas, cannot 
 so soon be thoroughly cleansed . . . ), nevertheless, this is whereunto we 
 have regard, hitherto we tend, to this mark do we direct our pain and 
 travail." 156 
 
 57. A.D. 1565. The failure of the attempt to obtain a 
 voluntary conformity compelled a return to severe measures ; 
 but before doing so, Cecil was consulted. The archbishop and 
 the ecclesiastical commission could, no doubt, enforce the Act 
 of the Uniformity by the usual ecclesiastical censures ; but 
 to have done so with the order of the "book of articles" 
 staring them in the face, and in the then temper of the court 
 and the council, would have been in vain; and yet to 
 permit disorder was a flagrant neglect of duty. The only 
 way of escape out of the dilemma was for the queen to exer- 
 cise the power given her in the act, and to authorise, not I the 
 whole " book of articles," but so much of them as related to 
 the " apparel " and " ornaments " ; 15T and to obtain this 
 sanction, Parker made another effort. 
 
 58. On March I2th, 158 he wrote to Cecil, stating his 
 perplexity as to how the whole affair would end ; and, after 
 pointing out that his endeavours to enforce the queen's 
 majesty's pleasure had been defeated either by secret aiding, 
 or dulled by the state of the times, he had " stayed upon such 
 advertisements," but had at last, perceiving the hurt the 
 toleration did in every way, now written to the queen 
 
 " to try if his ' book of articles ' for minister's apparel would find any 
 better success at court than it had done the year before." 
 
 And he asked Cecil to use his opportunity, for that 
 
 146 Strype, Parker, App. p. 62. 
 
 157 Ante, n. 149. Parts n. iv. of the "book of articles" related to the 
 "apparel" and the "administration of prayer and sacraments." 
 
 168 The date of the year is not given in the letter, but mention is made of the 
 fact of the framing of the "book of articles" in the "last year." Ante, p. 238, 
 n. 142; Strype, Ann. I. p. 462; Parker, Corr. p. 262 ; Strype, Parker, p. 212. 
 The letter to the queen was left open and enclosed in the one to Cecil, but no copy 
 of it seems to be known. 
 
 1 6 2
 
 244 ANGLICAN RITUAL. 
 
 " where once this last year certain of us consulted and agreed upon 
 some particularities in apparel, (where the queen's majesty's letters 
 were very general), and for that by statute we be inhibited to set out 
 any constitutions without licence obtained of the prince, I sent them 
 to your honour to be presented, (they could not be allowed then, I 
 cannot tell of what meaning), which I now send again, humbly pray- 
 ing that, if not all, yet so many as be thought good may be returned 
 with some authority, at the least way for particular apparel ; or else 
 we shall not be able to do so much as the queen's majesty expecteth 
 for, of us to be done," etc., " saving that I must say this much more, 
 that some lawyers be of opinion that it is hard to proceed to depriva- 
 tion, having no more warrant but the queen's majesty's only word of 
 mouth, etc." 159 
 
 59. The appeal is said to have been successful, 160 for 
 " now at last upon the late address of our archbishop to the queen 
 and secretary she forthwith issued out her proclamation, 161 publishing 
 
 159 Proceedings against Humfrey and Sampson, the Puritan leaders, and others 
 were now contemplated ; the condition of the universities, too, was as bad as that 
 of the church. The archbishop had sent, on February 4th, 1564, letters to the vice- 
 chancellors "containing the queen's majesty's pleasure for uniformity in doctrine, 
 rites, and apparel," when the heads, being called together, declared that at Cam- 
 bridge at least "all things touching the said three points are in good order save that 
 one in Christ's College and sundry in St. John's will be very hardly brought to 
 wear surplices. " But this good order continued but for a brief space, for we read 
 that in December, 1565, some 300 of the younger fellows and scholars of St. John's 
 threw off their surplices, and many "other colleges were ready to follow their 
 example " ; whilst later on the proctors set an example of disobedience, going 
 "very disorderly in Cambridge, wearing for the most part their hats and con- 
 tinually very unseemly ruffs at their hands and great ' galligaskens ' and ' barreld 
 hose ' stuffed with horse-tails, with skabilonions and knit netherstocks too fine for 
 scholars." Lamb, C.C.C. MS. pp. 314, 402; Strype, Ann. i. p. 478. 
 
 160 Collier, VI. p. 419 ; Strype, Parker, pp. 212, 213, who afterwards writes as 
 if the appeal was made in March, 1566 ; but it was scarcely likely that the arch- 
 bishop would proceed against the leaders of the party without some more formal 
 and express authority from the queen herself than mere "word of mouth." 
 
 The proclamation mentioned by Strype is not to be found in Dyson, and this 
 fact, added to the way in which Strype, in common with most other writers, mixes 
 up and confuses the "articles" with the "advertisements," throws a doubt, in the 
 opinion of many, upon his statement. Practically it is of little odds whether the 
 one part of the "book of articles" was authorised by the queen, since it was 
 included in the "advertisements" issued by the queen's authority. See App. S. 
 
 161 Neither the archbishop nor the commissioners could make " any constitu- 
 tions without the king, and the divulging such ordinances by proclamation is a most
 
 THE REIGN OF ELIZABETH. 245 
 
 her will and pleasure in print, peremptorily requiring uniformity by 
 virtue thereof; so that now the wearing the apparel and obedience 
 to the usages of the church become absolutely enjoined; and that 
 upon pain of deprivation and prohibition of preaching. The queen 
 hereby, by her own authority, confirming and ratifying that Book of 
 Articles 1 that he had but a little before sent to the secretary, 
 or at least so much of it as related to apparel." 
 
 gracious admonition." Cro. 2 lac. 37; Moor, 755; Noy. 100. The authorising 
 the "other order" of the "book of articles" by proclamation was, supposing 
 Strype's statement to be correct, merely following the custom in such cases 
 and matters, and the proclamation needed not to be under seal. See the "pro- 
 clamation for apparel" (for the laity) of February I3th, 1566. Strype, Ann. I. 
 App. p. 76. King James sanctioned the alterations in the liturgy in 1603 by a 
 proclamation, not under seal. Card. Conf. p. 225. 
 
 162 The "book of articles," as first framed by the primate and the four 
 bishops, differed somewhat from the "advertisements" afterwards issued, as 
 "agreed upon and subscribed by the commissioners in causes ecclesiastical," as 
 we shall hereafter see. The book was mostly a compilation of old matter, and 
 was made up of six parts : I. The preface. 2. Nine articles for doctrine and 
 preaching. 3. Fourteen articles for administration of prayer and sacraments. 
 4. Fourteen articles for orders in ecclesiastical policy. 5- Ten articles for out- 
 ward apparel. 6. Nine protestations to be made and subscribed by all clergymen 
 before admission to any church or ecclesiastical office or place. With some 
 exceptions they had been mostly agreed upon by the bishops and convocation, or 
 both. Ante, pp. 21 1, 218, n. 66. The preface claimed royal authority for all the rules 
 and ordeis contained in the book. It ran : " The queen's majesty .... hath by 
 assent of the metropolitan, and with certain other her commissioners in causes 
 ecclesiastical, decreed certain rules and orders to be used as hereafter followeth. " 
 
 The five articles that related to the ornaments of the church and minister were 
 
 "In the administration of the communion in cathedral and collegiate churches, 
 the executor, with pistoler and gospeller, minister the same in copes; and at all 
 other prayers to be said at the communion table to have no copes, but surplices." 
 
 ' ' That the dean and prebendaries wear a surplice with a silk hood in the 
 quire, and when they preach in the cathedral church to wear their hoods." 
 
 " That every minister saying any public prayers, or ministering the sacraments 
 or other rites of the church, shall wear a comely surplice with sleeves, to be pro- 
 vided at the charge of the parish ; and that they provide a decent table, standing 
 on a frame, for the communion table." 
 
 "That they shall decently cover with carpet, silk, or other decent covering, 
 and with a fair linen cloth, at the time of the ministration, the communion table, 
 and to set the ten commandments on the east wall over the said table." 
 
 "That the font be not removed, nor that the curate do baptise in parish 
 churches in any basins, nor in any other form than is already prescribed." 
 
 The "advertisements" were the same with but one or two verbal additions 
 and alterations ; the three first articles only needed the royal authority to be a 
 taking of "other order" within the statute. See post, note 178.
 
 246 ANGLICAN RITUAL. 
 
 Upon April 29th, Sampson, Humfrey, and others were 
 summoned before the archbishop and called upon to conform. 
 This they all refused to do. 163 
 
 6a Both were deprived of their places and preferments 
 and confined; Sampson being not only deprived, but im- 
 prisoned "by the queen's special commandment, who was 
 very angry with these men," and thought "good to make 
 Sampson an example to the rest." 164 Being thus at little 
 ease, he was fain, on June 3rd, to make petition to the arch- 
 bishop for relief, who wrote at once to Cecil on the matter. 165 
 
 And not only were these two deprived, but 
 
 "other recusants of the habits, and that would not enter bonds 
 to wear the square cap, at that time were silenced and forbad preach- 
 ing in their places for some months, and remaining incompliant, after 
 the space fixed, were deprived." 166 
 
 But, says Strype, 
 
 " notwithstanding those severe orders of the queen, before mentioned, 
 and the prosecution of the same, yet she and her commissioners did 
 dispense or wink at many divines who could not comply, but yet 
 had and retained still dignities in the church." 1CT 
 
 Humfrey, who was in durance in London for some little 
 time, got leave to go away, and was, later on in the year, 
 presented, by the Bishop of Winchester, to a living in the 
 diocese of Salisbury, but Jewel refused to admit him, pointing 
 out that God was not the author of confusion, and that 
 
 163 p ar ker, Corr. p. 240; Strype, Parker, pp. 164, 226. 
 
 161 Strype, Parker, p. 186; Collier, IV. p. 405. It was objected that the 
 deanery of Christ Church was a lay thing, and the deprivation ultra vires and 
 illegal. In May, 1565, Humfrey wrote to the bishops against the apparel "now 
 ordered to be adopted." St. Pap. Dom. Eliz. (App.) XXXVI. No. 64, A.D. 1547 
 65. On August i6th, 1565, the Archbishop and Council of York held a sitting, 
 and committed divers for contempt of her majesty's ordinances concerning the 
 administration of divine service and sacraments. St. Pap. Dom. Eliz. (App.) XII. 
 No. 79. 
 
 165 Strype, Parker, pp. 186, 187 ; Parker, Corr. pp. 243, 244. 
 
 166 Withers was one of these, but he conformed on May 24th. Strype, Parker, 
 pp. 187, 188. 
 
 167 Strype, Parker, p. 188.
 
 THE REIGN OF ELIZABETH. 247 
 
 diversity in His worship was deformity, and a sufficient cause 
 of deprivation. Jewel not unreasonably concluded that what 
 was a good cause of deprivation was also a sufficient ground 
 of refusal, and that, as it was a bishop's first duty to maintain 
 order, and to eject a notorious and wilful law-breaker, so it 
 was equally his duty to reject him as a presentee. 168 
 
 61. Kumfrey, on the other hand, as appears by his letter 
 of December 2Oth to Jewel, thought differently. 189 
 
 The universities not being so conformable in the matters 
 of " apparel " as could be wished, the queen thought it needful 
 to signify " her mind to the archbishop as to their obedience 
 to the ecclesiastical laws for apparel and the like," and to 
 issue orders therefor. This called forth a protest or letter 
 from some of the heads to Cecil, then chancellor, to stay 
 a pending queen's proclamation "enjoining the habits." 170 
 Orders were nevertheless issued, directing the wearing of 
 square caps, long gowns, and hoods, or else tippets (if it were 
 lawful to wear one), as their ordinary apparel out of doors, 
 and surplices and hoods at the time of common prayer. 171 
 
 168 Id. p. 185. Humfrey addressed the queen for a toleration, entreating her 
 to abrogate or suspend her edict for the habits. " Rogamus igitur iterum atque 
 iterum, Elizabetha Princeps, ut edictum tuum vestiarium ac ceremoniale, vel 
 abrogas pie, vel prorogas benigne .... decretum publicum non vis rescindere ; 
 relaxare potes et remittere. Non potes legem tollere, at poteris tolerare." 
 Strype, Ann. I. App. p. 67, 68. On deprivation, see 5 Rep. 57 ; Stillingfleet, 
 Ecc. Cas. I. pp. 50 54 ; Ayliffe, Par. p. 208 ; Parsons Law, c. xvii. ; Degge, 
 c. IX; Godolphin, pp. 270, 271, 306; Steph. Ecc. Stat. p. 39, n. i. 
 
 169 Strype, Parker, p. 1 86. Humfrey afterwards conformed. Strype, Ann. I. 
 472 ; App. p. 68. 
 
 170 Upon the conflict in the universities, see Collier, vi. 410 413 ; Strype, 
 Ann. I. pp. 478 484, 519, 520; Parker, pp. 194 199. On November 26th, 
 five heads of colleges addressed Cecil against an "edict or proclamation that was 
 to be issued from her majesty for the enjoining the wearing of the old habits and 
 forcing all members of the university to submit thereto. " Strype, Parker, App. 
 p. 69. 
 
 171 Strype, Parker, App. pp. 69 75. The orders for apparel, by the submis- 
 sion drawn up for the Master of St. John's to subscribe, must have been issued at 
 Cambridge some time in November or December. A "notable proclamation," 
 dated February 1 3th, 1565 6, afterwards regulated the apparel of the laity. "As 
 the queen last year and this took care for the habits of the clergy, so" (says Strype) 
 "she did now for that of her lay subjects." Ann. I. pp. 504, 505.
 
 248 ANGLICAN RITUAL. 
 
 62. A.D. 1566. This year the condition of the Welsh 
 dioceses was a cause of anxiety, two bishoprics being vacant 
 and the dioceses "much out of order." 172 To fill Bangor, 
 the Lord Pembroke "recommended one Dr. Ellis, that had 
 been aforetime sheriff of the county, but was neither priest 
 nor had a priestly disposition." The archbishop, however, 
 appointed the one he thought the fittest for the place and 
 work. Robinson, who was one of the divines, " called in to 
 consult with the bishop's commissioners about the apparel" 
 being selected for Bangor. 
 
 As the proceedings in the case of Sampson and Humfrey 
 seemed to have but little effect in obtaining conformity, other 
 measures were this year decided on ; and upon the advice of 
 Cox, bishop of Ely, who said that if the London ministers 
 " were reformed all the rest would follow," it was resolved to 
 again begin with them, for notwithstanding they had been 
 "the last year so spurred up to conformity, many of them 
 were still backward towards it." 
 
 63. The archbishop therefore warned Grindal " about this 
 matter, and giving him notice of a session of the ecclesiastical 
 commission at Lambeth, advised him to be there." 173 Grin- 
 dal's reply, dated January I3th, confessed his inability to 
 obtain conformity single-handed and alone. 174 After con- 
 sultation had as to the best method of proceeding with the 
 non-conformist clergy, certain resolutions were come to and 
 
 On December 8th, we read of articles shewing disorders at St. John's, Mr. 
 Fulke and others "making Robin Hood's pennyworth of their copes and other 
 vestments." On December I7th, Richard Courtesse reports to Cecil the good con- 
 formity of the college, and on the l8th the master writes "that he has prevailed 
 on the members of the college to follow the queen's injunctions for wearing sur- 
 plices." He also asks if common bread may be used for communion. St. Pap. 
 Dom. Eliz. xxxvm. Nos. 7, 16, 19, A.D. 154780. The injunctions of 1559 
 neither mention nor refer to surplices, so they cannot be the ones meant. 
 
 172 Bangor, we are told, was much out of order, there being no preaching and 
 pensionary concubines openly continued, according to the old Roman use. Strype, 
 Parker, p. 203 ; Parker, Corn pp. 257, 258. 
 
 173 Strype, Grindal, p. 104; Parker, p. 216. 
 
 114 Id. p. 104. The reply is dated January I3th, 1566, anno ineunte, as 
 Strype remarks.
 
 THE REIGN OF ELIZABETH. 249 
 
 communicated on March 2Oth by the archbishop to Cecil, 176 
 whose presence, together with that of the lord keeper and the 
 Marquis of Northampton, the archbishop had good hope of 
 on the morrow, in order to work " a thorough establishment of 
 order." 170 On the 26th, ninety-seven of the London clergy 
 appeared, nine or ten being absent. Of those present, sixty 
 promised conformity but thirty-seven denied. Of these the 
 archbishop wrote to Cecil : 177 
 
 " We did suspend them and sequester their fruits, and from all 
 manner of ministry, with signification that if they would not reconcile 
 themselves within three months, then to be deprived." 
 
 64. And, to further "back this step to uniformity," the 
 archbishop revised the book of articles in the hope of getting 
 the queen's sanction for the whole, 
 
 "but with some amendments and some omissions of things, that 
 before had given offence, and were the cause, at least pretended, of 
 stopping it, as some matters of doctrine, (this book being only 
 intended for order), and the articles of religion agreed upon in the 
 year 1562 being sufficient for that. And such passages were also 
 omitted as might seem to render the book contrary to the laws of the 
 land. And so, with the queen's letter to him, he had these corrected 
 Advertisements printed, but not yet published, till he had sent a copy 
 thereof to the secretary to peruse with his pen." 178 
 
 175 Strype, Parker, p. 214 ; Parker, Corr. p. 267 ; Collier, vi. pp. 419, 420. 
 
 176 Parker, Corr. p. 269. 
 
 177 Id. p. 269 ; Strype, Grindal, p. 104. Those deprived had the payment of 
 their first fruits remitted. Strype, Parker, pp. 215, 230; Collier, vi. p. 419. 
 
 178 The "advertisements" differed in many respects from the "book of 
 articles." The words in the preface of the "book of articles," "by the assent of 
 the metropolitan, decreed certain rules and orders to be used as hereafter fol- 
 loweth" were struck out, and the clause "by her letters directed . . ... to be used 
 and followed" substituted. Some ten articles for doctrine, polity, and outward, 
 apparel were omitted and several others altered, as a comparison shews. Out of 
 the thirty-eight "articles" and eight "protestations" of which, with the preface, 
 the "advertisements" consisted, only three related to the ornaments of the 
 minister, and so needed the queen's special authority. They ran thus : 
 
 "In the ministration of holy communion in cathedral and collegiate churches, 
 the principal minister shall use a cope, with gospeller and epistoler agreeably ; 
 and at all other prayers to be said at the communion table to use no copes, but 
 surplices."
 
 2$O ANGLICAN RITUAL. 
 
 He wrote therefore to Cecil, on March 28th, as follows : 179 
 
 "That the dean and prebendaries wear a surplice with a silk hood in the quire, 
 and when they preach in the cathedral or collegiate church to wear their hood. " 
 
 "That every minister saying any public prayers, or ministering the sacraments 
 or other rites of the church, shall wear a comely surplice with sleeves, to be pro- 
 vided at the charges of the parish ; and that the parish provide a decent table, 
 standing on a frame, for a communion table." 
 
 Mr. J. Parker, to whose "learned researches" we are indebted for two very 
 interesting volumes on the liturgy, has abundantly proved that the "advertise- 
 ments" were "issued on the sole authority of the crown," though "drawn up no 
 doubt by the archbishop with the assistance of the other ' commissioners in causes 
 ecclesiastical.'" The "book of articles" first presented was compiled by the 
 metropolitan, aided by four bishops, commissioners, but was never issued at all. 
 The " advertisements" were the "book of articles" revised and amended by the 
 metropolitan and the ecclesiastical commission, for Strype names some of the 
 "others" who signed besides the six given in Wilkins and Card well. And we 
 know that they were not only compiled but issued, as Mr. Parker says, "on the 
 sole authority of the crown," for the metropolitan and the commission could only 
 advise the crown, and as to the part in which "other order" was taken, that this 
 had the special authority of the crown, given (if Strype be correct) by a procla- 
 mation. Ante, note 160. 
 
 Mr. Chambers' remark that "the 'advertisements' of the seventh of Elizabeth, 
 issued 1564 (which, however, had no legal authority whatever, for they never 
 received the signature of the queen, which was necessary to give them legal 
 validity)," is an instance of the mistakes that he, in common with the great body 
 of privy council critics, makes. The "advertisements" were not issued in 1564, 
 and they did not require the signature of the queen to give them validity. Doubt- 
 less the queen's signature would have been good and sufficient, but the act did not 
 prescribe the manner of execution by any particular instrument or in any particular 
 way. Had the manner of the execution been defined, it must have been kept to, 
 and the power only exercised in that way ; but in the case of a general power, or 
 a power given generally, without defining or prescribing any mode of execution or 
 exercise, any act, deed, or circumstance by or from which the intention of the 
 donee of the power (in this case the queen) to exercise or execute it, may be in- 
 ferred, is sufficient, though no reference be made to, or notice taken of, the power 
 or its terms. Even if the "other order" were not taken, as Strype says it was, 
 by proclamation, there is no reason to doubt but that the "advertisements" them- 
 selves, as sent, for the queen's approval, to Cecil on March 28th, 1566, were then 
 or soon after "issued by the sole authority of the crown." Neither the metro- 
 politan nor the commissioners, either separately or jointly, could issue ; they could 
 frame and advise, but could not authorise, and so could not issue or enforce ; and 
 if any doubt remained we have only to consider what was done under the "adver- 
 tisements," and remember that no one at the time ever objected to their validity 
 or authority, but only to their being enforced. See Chambers' Div. Worship, 
 p. 69; Humfrey's Letters, Strype, Parker, p. 217; Ann. I. p. 470; Grindal's 
 Remains, p. 258. 
 
 179 Parker, Corr. p. 271.
 
 THE REIGN OF ELIZABETH. 251 
 
 " I pray your honour to peruse this draft of letters and the Book 
 of Advertisements with your pen, which I mean to send to my lord 
 of London. This form is but newly printed, 180 and yet stayed till I 
 may hear your advice. I am fully bent to prosecute this order, and 
 to delay no longer; and I have weeded out of these articles all such 
 of doctrine, etc., which peradventure stayed the book from the 
 queen's majesty's approbation, and have put in but things avouchable 
 and, as I take them, against no law of the realm; and where 
 the queen's majesty will needs have me essay with my own authority 
 what I can do for order, I trust I shall not be stayed hereafter, saving 
 that I would pray your honour to have your advice to do that more 
 prudently in this common cause which must needs be done, etc." 181 
 
 65. On the same day copies of the book, approved by 
 Cecil, were sent, with a letter, to Grindal for delivery to the 
 bishops of the province, " to cause the same to be performed 
 in their several jurisdictions and charges," and also to the 
 several deans within the archbishop's own peculiar jurisdic- 
 tions, to the dean of the arches, and the two commissaries ; 
 and so 
 
 " these Advertisements came now abroad so well strengthened with 
 authority, and menace of animadversions upon disobedience, and 
 this, with the fresh proceedings against the London ministers, as did 
 mightily awaken and terrify such as would or could not comply." 182 
 
 And at length "these ecclesiastical rules (now called 
 ' Advertisements ') recovered their first names of articles and 
 ordinances." 183 We do not meet with the various difficulties 
 
 180 See "Notes" by Lord Selborne, pp. 16, 17. 
 
 181 Strype, Grindal, p. 104; Parker, p. 216; Parker, Corr. p. 272. The 
 "advertisements" were sent to Cecil for the express purpose of obtaining his 
 "advice" and the queen's sanction and approval, all objectionable doctrinal 
 matter being weeded out ; and on this approval being given, they became the 
 queen's, and were "issued on the sole authority of the crown," and not on that of 
 the metropolitan or commission. 
 
 182 Strype, Parker, p. 217; Parker, Corr. p. 273. The books must have been 
 forthwith sent to Grindal after Parker had heard Cecil's advice. When the 
 queen's authority was given, whether then or subsequently, does not appear. But 
 by April 28th it must have been obtained, as she had then enforced the order in 
 the province of York. 
 
 183 Id. p. 160.
 
 252 ANGLICAN RITUAL. 
 
 and criticisms that a lapse of more than three centuries (to say 
 nothing of the ignorance and partiality of critics) has rendered 
 possible. They were, in fact, in the very next year, at 
 the primate's visitation, called "the Advertisements of the 
 queen," which they certainly would not have been had they 
 wanted royal authority. 
 
 66. The queen was thoroughly in earnest, and it was the 
 council that was backward. Parker, what with the opposition 
 and the hard names given him, was too much discouraged not 
 to have willingly given some toleration, but 
 
 " being the chief superviser of the church, he laboured to bring in an 
 uniform method in the service of God, as tending so much to unity 
 and peace. And when the queen's absolute command was to have 
 these things observed by churchmen, it was his care of his prince's 
 honour that made him so sedulous that her will and pleasure should 
 take place ; and this was the conclusion of this effort against the 
 Puritans at this time." 184 
 
 67. Humfrey, besides writing to the queen and Cecil, 
 wished parliament to be moved when it met ; whilst the non- 
 conformists kept the press actively at work in their defence, 
 and stirred up their friends at court, "and very industrious 
 were their practices there to get this enterprise overthrown." 
 The blame of the whole proceeding being thrown upon the 
 archbishop, the objectors not daring to name either the queen 
 or her secretary of state. 185 
 
 On April /th, the primate wrote to Cecil to know what 
 chances the Puritans had of success at court ; and in another 
 letter of the I2th, pointed out that he had forewarned both the 
 queen and Cecil of the resistance that would be made, and 
 that " these precise folk " would go to prison rather than con- 
 form, and that the queen willed him to imprison them. 186 
 
 68. But the efforts to stay the execution of the Adver- 
 tisements failed of success, for the queen was in such good 
 earnest to have " the ecclesiastical orders " observed all her 
 
 184 Strype, Parker, p. 227. 
 
 185 Id. pp. 220, 219. 
 
 186 Id. pp. 219, 225 ; Parker, Corr. p. 277.
 
 THE REIGN OF ELIZABETH. 253 
 
 kingdom over, that she " now willed the" Archbishop of York 
 to declare, in his province also, her pleasure determinately to 
 have them take place there." But the council's continued 
 opposition drew from the primate the remark that he trusted 
 that the queen had devised how her pleasure was to be 
 performed, for that he alone and single-handed could not hope 
 to do what the queen wished done. 187 
 
 69. The* wilful rejection by the Puritans of " these humane 
 constitutions " whilst seeking to retain their preferments and 
 offices in the church, seems to have had its effect on the 
 bishops and soon after on the council. The bishops, 
 
 " how little stress soever they laid upon these observances, and how 
 willing soever they were to have them removed by authority, yet 
 were not at all pleased to see the oppositions and the refractoriness 
 of many against them, when they were once by law enacted, and by 
 the queen's determinate will and pleasure enjoined." 188 
 
 Even Grindal, whose gentleness and, perhaps also, sympa- 
 thy had gained for him a reputation for want of vigour, saw at 
 last that " these contentions about indifferent things did not 
 edify but divide the churches, and sow discord among 
 brethren," besides striking at the foundations of all order, law, 
 and government ; for the bishops said : 
 
 " In things indifferent the prince may command and we ought to 
 obey. But this priestly apparel is a thing indifferent. Ergo, in this 
 priestly apparel the prince may command and we ought to obey." m 
 
 70. On May 4th, we find Grindal writing that "some 
 assistance of the council must be had in the execution of these 
 matters, if ye will have them to take effect ; " and on the 2ist, 
 he wrote to the Dean and Chapter of St. Paul's, requiring 
 them to call before them 
 
 " all and singular the ministers and ecclesiastical persons within your 
 deanery of St Paul's and office, and to prescribe and enjoin every of 
 
 187 Strype, Parker, p. 226 ; Parker, Corr. p. 280. Parker's letter to Cecil is 
 dated April 28th. 
 
 188 Strype, Parker, p. 228. 
 
 189 Id. p. 229.
 
 254 ANGLICAN RITUAL. 
 
 them, upon pain of deprivation, to prepare forthwith and to wear 
 such habit and apparel as is ordained by the queen's majesty's 
 authority expressed in the treatise entitled "the Advertisements," 
 which I send herein enclosed unto you, and in like to enjoin every 
 of them, under the said pain of deprivation, as well to observe the 
 order of ministration in the church with surplice, and in such form as 
 is set forth in the said treatise, as also to require the subscription of 
 every one of them to the said advertisements. 190 
 
 71. And the council, with the assent of the ecclesiastical 
 commission, seeing the style and kind of tracts published by 
 the non-conformist party, thought fit, in the public interest 
 
 190 SL Pap. Dom. Eliz. xxxix. No. 76. As copies of the book were sent to all 
 the bishops and other dignitaries, deans, etc., the queen's order would be generally 
 enforced. Grindal's letter (written some two months after the receipt of the 
 books) is fatal to the theory that the "advertisements" were not "ordained by the 
 queen's majesty's authority." He could not possibly have written this if that 
 authority were notoriously withheld or wanting. Mr. Parker's view, that the 
 queen did not take other order in the "advertisements," is doubless correct and 
 equally sound with his opinion (in accord with the decision of the Judicial Com- 
 mittee) that the "advertisements" were issued on the sole authority of the crown. 
 But "the authority of the queen's majesty" was all that the statute required, and 
 we know that this was given, both by way of direction at first and of sanction at 
 last. How it was finally given is not material, whether by signature or otherwise. 
 Anyhow, apart from the question of a previous sanction by a proclamation, "the 
 doctrine laid down in the Purchas judgment, that ' if the queen's mandative letter 
 preceded the compilation of the advertisements, and they were afterwards enforced 
 as by her authority, her assent must presumed, ' is not inconsistent with any pre- 
 vious decision ever pronounced. " Lord Selborne, Notes, p. 29 ; and see ante, p. 
 10, n. 22. In such a case the maxim, "omnia praesumunter rite et solemniter 
 acta," applies ; and it is for the objectors to prove the contrary. No one at the 
 time had the hardihood to deny, or take exception to, the authority of the book, 
 and yet the objection, if sound, was on the surface, and would have been fatal if 
 that authority had never been given. 
 
 Cardwell's remark, that the "advertisements" were not binding in law, because 
 they were not sanctioned under the great seal, is absurd (ante, n. 178), and so is 
 his statement that " the queen refused to put forth with her sanction, though she 
 had required the bishops to draw them up, and afterwards insisted that they should * 
 be rigorously enforced " ; as though this last fact were not of itself a most con- 
 vincing proof of an ample authority. He more correctly says that by the synod of 
 1571, as well as by other synods, they "seem to have been considered as having 
 the most perfect authority." And the clergy of the time were probably as well 
 able to judge of the facts as the critics of some three centuries later. Synod, i. p. 
 126, note a.; Conf. p. 38,- note z.
 
 THE REIGN OF ELIZABETH. 255 
 
 and to prevent " the keeping open or widening the differences 
 that were now distracting the church," to ordain, on June 29th, 
 that " no one should print any books 
 
 " against the force and meaning of any ordinance, prohibition, or 
 commandment contained or to be contained in any the statutes or 
 laws of this realm, or in any in junctions, letters patents, or ordinances 
 passed or set forth, or to be passed or set forth, by the queen's grant, 
 commission, or authority." 
 
 For the privy Council did not think it 
 
 "convenient by any means that the queen's injunctions and other 
 laws and ordinances made for the regular and uniform worship of 
 God should be thus openly impugned." 
 
 At the same time, not to bear too hardly, the queen granted 
 a pardon for the first fruits of the ministers who, 
 
 " for not observing and obeying certain ecclesiastical rites and cere- 
 monies by our laws and injunctions appointed, and for refusing 
 to wear such distinct and decent apparel as by public order is commanded, 
 by due order of law already are deprived and removed." 191 
 
 191 Strype, Parker, 221, 222 ; App. 85. The records give no accurate indication 
 of the numbers of the non-conforming clergy. Twenty years after, in 1584, we find 
 that there were, in the province of Canterbury, 786 conformists and 49 non-con- 
 formists who were preachers. A return of vacant livings in 1565 shews 454 still 
 unfilled in the thirteen dioceses to which it relates. St. Pap. Dom. Eliz. (Add) 
 xii. No. 79, A.D. 1547 65 ; Strype, Whitgift, p. 155. Grindal had, on June 4th, 
 written to Cecil to intercede with the queen about the first fruits. Grindal, 
 Remains, p. 287. The non-conformist ministers had put out "a declaration of the 
 doings of those ministers .... which have refused to wear the upper apparel and 
 ministering garments of the pope's church." To this "The brief examination . . . 
 of certain ministers in London refusing to wear the apparel prescribed by the laws 
 and orders of the realm" was a reply. See Lord Selborne, Notes, pp. 19 21. 
 The privy council actively interfered. Before May 27th, certain ministers were 
 before them for refusing to wear "crossed caps," whilst five others had, before 
 June $th, been summoned and deprived for nonconformity. St. Pap. Dom. Eliz. 
 xxxix. No. 82, and Zur. Let. 2nd ser. p. 1 19, where a full account is given. 
 
 It would seem that Leicester's influence was on the wane in 1565, for Cecil 
 notes the fact in his letters (of August 2ist and October i6th) to Sir T. Smith; and 
 in the latter part of 1566 the queen is said to have called Leicester "a thankless 
 fellow, who repaid very ungratefully the favours she had conferred upon him." 
 MS. Simancas, by Spencer Hall, p. 100; Wright's Queen Eliz. I. pp, 206, 208, 
 209; and see Froude, Hist. vin. p. 312, ed. 1863. It is plain that in 1566 the
 
 ANGLICAN RITUAL. 
 
 72. In October the queen visited Oxford, 192 and on the 
 3Oth, Parliament and, the next day, the Canterbury convoca- 
 tion met. In the last the only business done was the granting 
 a subsidy. 193 As to the former, we have note of a petition 
 "to the queen" dated December I4th, and signed by the two 
 archbishops and thirteen bishops, praying for her majesty's 
 allowance and permission that a bill 
 
 " lately passed in your majesty's lower house of parliament concern- 
 ing uniformity in doctrine and confirmation of certain articles agreed 
 upon by the whole clergy of this your majesty's realm in the late 
 convocation called together by commandment at your majesty's writ 
 accustomed, and thereby -holden in the fifth year of your majesty's 
 most happy reign .... by order from your majesty, may be read, 
 examined, and judged by your highness' said upper house with all 
 expedition ; and that if it be allowed of, and do pass by order there, it 
 would please your majesty to give your royal assent thereto " . . . . m 
 
 The 8 Eliz. c. i was, however, passed. This act confirmed 
 the Book of Common Prayer and administration of the sacra- 
 ments, and also the ordinal annexed to the second book of 
 
 tide had turned at court, and the substituted "other order" contained in the 
 "advertisements" was, on the whole, rigidly enforced. 
 
 193 On this occasion the queen, at the public reception of October gth of the 
 orators, doctors, etc., held out her hand, and as Dr. Humfrey drew near to kiss it, 
 " Mr. Dr.," said the queen, smiling, "that loose gown becomes you mighty well. 
 I wonder your notions should be so narrow." Desider. Cur. Peck. n. p. 276. 
 
 193 \vilk. Cone. iv. p. 251. No record exists of any other business save the 
 subsidy. Strype, Ann. I. p. 534. 
 
 194 Parker, Corr. p. 292, where the address is given in full ; St. Pap. Eli/. 
 Dom. XLI. No. 43 (154780) ; Strype, Ann. i. p. 533. The bill had passed in 
 the commons and had been read once in the lords, when it was stayed by the 
 queen's special command. The queen appears to have been very jealous of the 
 initiation of a religious bill by the commons as well as to their taking the lead in 
 ecclesiastical matters. It was probably looked upon as an innovation and an in- 
 fringement of the supremacy. One member, a Mr. Strickland, who soon after- 
 wards ventured to press the reformation of the prayer book, was called before the 
 council and confined to his house. Parl. Hist. I. p. 766 ; Parl. and Counc. pp. 
 217, 221 ; ante, p. 209, note 63. 
 
 The bishops did not seem to have looked upon the articles as "articles of 
 peace," but as a means to establish and confirm all the queen's subjects "in one 
 consent and unity of true doctrine." The obnoxious bill passed a few years later 
 as the 13 Eliz. c. 12.
 
 THE REIGN OF ELIZABETH. 257 
 
 king Edward VI. ; and it declared the consecration of the 
 existing Elizabethan bishops valid. 195 
 
 On December 24th we find Parker applying to Cecil for 
 "the loan of the 'book of articles.'" 196 
 
 73. A.D. 1567. This year the dispute about the habits 
 ended in an open rupture, for now one section of the Puritans 
 withdrew from the church, put the prayer book aside, and 
 held private meetings, using the Genevan service-book, 
 whilst the other " faction " still held communion with the 
 church, but rejected the habits and the prescribed cere- 
 monies. Many were sent by the commission and Cecil into 
 Scotland, but the climate drove them back, and they fell 
 again to holding meetings, which at last attracted the notice 
 of the council, and they were dispersed and the leaders 
 punished, whilst the commissioners' order of January loth 
 prohibited unlicensed preachers. 197 
 
 74. The taking of the " other order " having rendered the 
 use of the old ornaments illegal, there was no longer any 
 need to retain them. Most of them had been long since 
 destroyed, but now we meet with a letter of Parker's, dated 
 March 5th, to the warden of All Souls', Oxford, for the 
 defacing of superstitious plate, and requiring an inventory, 
 thereof, and also of " the number and fashion of their vest- 
 ments and tunicles, which serve not to use in these days." 198 
 
 195 Strype, Ann. I. pp. 528 530. The act also contained a clause inserted 
 out of regard to the scruples of the Roman bishops, particularly of Bonner, who 
 had refused the oath of supremacy, and was liable to a pramunire. Collier, vi. 
 pp. 428 432; Fuller, Ch. Hist. IX. pp. 80, 81. The "other order," taken under 
 the power contained in the I Eliz. c. 2, received hereby a further confirmation, and 
 in all subsequent proclamations and proceedings for uniformity and the enforcing 
 the order of the act as to ornaments, the substituted order contained in the "ad- 
 vertisements " has to be understood. On January 2nd, 1 567, parliament and, the 
 next day, both convocations were, by the queen's command and writ, dissolved. 
 
 198 St. Pap. Dom. Eliz. XLI. No. 46 (154780). 
 
 197 Strype, Grindal, pp. 114122; Parker, pp. 241 246; Collier, vi. pp. 
 432435 ; Neal, Purit. I. pp. 145, 152, 153 ; Grindal, Rem. p. 293 ; Zur. Let. 
 1st series, No. 82, p. 201. 
 
 198 Parker, Corr. p. 296; Gutch, Coll. Cur. n. p. 275. If "vestments and 
 tunicles" were still to be lawfully retained and in use, Parker's order is un- 
 intelligible. 
 
 17
 
 2$8 ANGLICAN RITUAL. 
 
 This was followed, on March 26th, by an order from the 
 queen's commissioners, requiring the warden and fellows in 
 the queen's name to send up at once to London the " divers 
 monuments of superstition, which by public orders and 
 laws of this realm ought to be abolished as derogatory to 
 the state of religion publicly received," and of which a part 
 were set out in the schedule sent. 199 
 
 75. The diocese of Norwich being much out of order, the 
 primate ordered a visitation, and on May 8th inhibited Park- 
 hurst the bishop. On the i6th, the archbishop's mandate 
 went, summoning the bishop to appear, by his proctor, on 
 July 1 8th before Parker or his vicar-general in the chapter 
 house of the cathedral to undergo a visitation, and requiring 
 him also to summon all exercising any ecclesiastical func- 
 tions to appear on the days set out in the schedule annexed. 200 
 
 This year, too, the primate visited his own cathedral, 
 issuing therefor nine articles of enquiry. 201 
 
 76. A.D. 1568. In April this year, we meet with "an 
 abstract of the articles to be heard and determined by virtue 
 of the commission for causes ecclesiastical in the province of 
 
 199 Parker, Corn p. 297 ; Gutch, n. p. 276. The schedule mentioned mass 
 books, portuises, grailes, antiphoners, processionals, hymnals, psalters, and prick- 
 song books. Four of the fellows were summoned by an order, dated April igth, 
 to appear forthwith before the ecclesiastical commission. Gutch, n. p. 277 ; 
 Parker, Corn p. 300. 
 
 200 Strype, Parker, p. 246. The visitation was made by a commission of three 
 laymen and two clergymen, appointed on June 28th. 
 
 201 Strype, Parker, p. 247 j App. p. 88 ; Wilk. Cone. IV. p. 252 ; Card. D. A. 
 I. p. 303. Card well confounds these articles and this visitation with that of Nor- 
 wich. The third article and the answer ran as follows : "3. Item, Whether your 
 divine service be used, and your sacraments ministered in manner and form pre- 
 scribed by the queen's majesty's injunctions, and in no other way ?" etc. To this 
 the reply was : "To the third, this respondent saith that their divine service is 
 duly sung in manner and form according to the queen's injunctions ; saving that 
 the communion is ministered in a chalice, contrary, as he saith, to the Advertise- 
 ments of the Queen," etc. Enquiry was also made as to relics, pilgrimages, 
 lightings of candles, kissing, kneeling or ducking to images, prayers in an 
 unknown tongue, the maintenance of purgatory, private masses, trentalls, and 
 other fond fantasies invented by man, without ground of God's word, and 
 not to be tolerated, any more than that any man ought of his private authority to 
 alter the rites and ceremonies publicly used. Art. 6.
 
 THE REIGN OF ELIZABETH. 259 
 
 York," m and a queen's letter to the primate, dated May I3th, 
 ordered an enquiry into the number of strangers who had 
 come into England. 203 On October 5th, the archbishop pre- 
 sented to the queen, through Cecil, a copy of the bishop's 
 bible. 204 The same month the Bishop of Gloucester was 
 complained of to the privy council and ecclesiastical com- 
 mission by some of the citizens of Bristol, ostensibly for 
 some sermons he had preached, but really for holding the 
 Real Presence. 205 
 
 77. A.D. 1569. The primate's visitation of Norwich was 
 
 202 St. Pap. Dom. Eliz. (Add.) xiv. No. 10. The clauses, in the old form, 
 relating to masterless men and the restitution of deprived ministers were omitted. 
 
 203 Card. D. A. I. p. 307 ; Wilk. Cone. IV. p. 254 ; Strype, Ann. i. p. 568 ; 
 Collier, vi. pp. 451, 452; Parker, Corn p. 321. The papal plots and the number 
 of Protestants who fled to escape the cruelties of the Dukes of Alva and Anjou 
 rendered the proclamation needful. The pope encouraged Alva in his barbarities. 
 On August 26th, 1568, Pius V. wrote to congratulate him on his successes against 
 the heretics (adversus kaereticos), and to convey to him the thanks of the whole 
 church therefor. On December I2th, in reply to a letter of Alva's to him, dated 
 October 22nd, giving an account of the wars he had undertaken for the defence of 
 the catholic faith (variis in bellis, pro veritatis catholicae propugnatione, sedisque 
 apostolicae defensione gestis), and for the sake of religion (et propter justissimas 
 honestissimasque religionis tuendae causas susceptis), the pope expressed his 
 intense satisfaction, and reminded him of the incorruptible crown awaiting such 
 holy triumphs and efforts, for the success of which he gave hearty thanks to God. 
 On April 26th, 1569, he accepted the heretical standards taken by his " most dear 
 son in Christ," the Duke of Anjou, and exhorted him to shew no mercy, nor 
 listen to the supplications of those who interceded for the reformed (sed etiam his, 
 qui tibi scelestissimis hominibus supplicare audebunt, inexorabilem te praebere). 
 On February 4th, 1570, the pope wrote to Alva to aid in restoring religion in 
 England, and to assist by arms the pious efforts of the English catholics, to whom, 
 through the papal agent Rudolphus, he had sent as much money as he could 
 spare, as is expressed in the papal letter of February 2oth, 1570, to the Duke of 
 Northumberland ; he also sent to Alva the hat and sword. Pii V. Epist. pp. 98, 
 1 10, 167, 364, 293; Vita Pii V. byGobau, pp. 6384, 99106; Life, by Catena, 
 pp. 112 118; Strype, Ann. I. pp. 571, 580591; Mem. of Rebell. of 1569, 
 App. p. 319; St. Pap. Dom. Eliz. xxi. No. 46; Collier, vi. pp. 458465; 
 Laval, III. pp. 231, 289 ; Fleury, xxxiv. pp. 545, 612 ; Mezeray, IX. p. 22 ; 
 Pagius, vi. pp. 644, 659, Thirteen thousand "masterless" men were found in 
 the whole realm, so Strype says, Ann. I. p. 572. See Wright's Q. Eliz. II. p. 248. 
 
 204 Parker, Corr. pp. 334338 ; Strype, Parker, p. 272. 
 
 205 Strype, Ann. I. pp. 559 564 (where the articles are given), and Collier, 
 vi. p. 454. Cheny held Bristol in commendam. 
 
 17 2
 
 260 ANGLICAN RITUAL. 
 
 this year followed by that of the bishop, 206 and on April 26th 
 the queen gave a curious licence for certain games to be used 
 on nine several Sundays for the benefit of a poor man. 207 In 
 June, Parker sat in the Arches, with Cecil and the lord keeper, 
 to try a question of a marriage dispensation. 208 
 
 On November 6th, the laxity of the church discipline and 
 the continued prevalence of disorder called forth a letter to 
 Parker from the privy council, written after conference with 
 the queen, in which she is said to think 
 
 "that universally in the ecclesiastical government the care and 
 diligence that properly belongs to the office of bishops and other 
 ecclesiastical prelates and pastors of this Church of England is of late 
 years so diminished and decayed " 
 
 that, according to her majesty's charge, the council had 
 entered into the consideration thereof and of the disorders 
 consequent thereon, and that although they found a concur- 
 rency of many causes for the general disorders and contempts, 
 yet there was none more plain and manifest than 
 
 " an universal oversight and negligence (for less we cannot term it) 
 of the bishops of the realm, who have not only peculiar possessions 
 to find, provide, and maintain officers, but have also jurisdictions 
 over all inferior ministers, pastors, and curates, by them to enquire 
 or be informed of this manner of contempts and disorders, and 
 
 zos Parkhurst required the service to be said or sung, and the sacraments to be 
 administered, in "such decent apparel as is appointed by the laws, the queen's 
 majesty's injunctions, and other orders set forth by public authority in that behalf," 
 and a "decent pulpit, a communion table furnished and placed as becometh, with 
 a comely communion cup, with a cover." Roodlofts, images, tabernacles, and all 
 other monuments of idolatry were to be pulled down and defaced, and enquiry 
 was made whether any popish books, images, vestments, or such like, remained 
 anywhere in the parish, and in whose hands. Rit. Com. Rep. n. p. 405. The 
 articles are dated April I5th. They differ in many ways from his 1561 injunc- 
 tions. Rit. Com. Rep. p. 401. 
 
 207 Wilk. Cone. IV. p. 255 ; Card. D. A. I. p. 311. 
 
 208 Strype, Parker, p. 277; Parker, Corr. p. 351. Strype speaks of the case 
 coming "before the Arches," but it must have been before 'the delegates, as 
 neither Cecil nor the lord keeper could otherwise have sat. A question was as to 
 who had the right to give a dispensation, Cecil holding that the queen might do 
 it, in and by virtue of the prerogative and supremacy. Collier, vi. p. 457.
 
 THE REIGN OF ELIZABETH. 26 1 
 
 by teaching and correction to reform them; or if the offenders 
 should, for any respect, appear incorrigible, thereof to make a 
 due information to her majesty, as the supreme governor, under God, 
 of the whole realm." 
 
 And that whilst some bishops were to be commended, yet the 
 council had decided to notify to all bishops alike the queen's 
 pleasure to have the realm reformed ; and they therefore 
 required the primate, in the queen's name, circumspectly, 
 quietly, and prudently to enquire, by " faithful officers and not 
 dissemblers," what persons there were, and of what quality, 
 degree, and name who did not attend church or use the 
 common prayers according to the laws of the realm ; what 
 ecclesiastical officers there were who were charged with the 
 execution of the church orders and laws ; what preachers 
 there were ; what benefices void ; and what other disorders 
 there were as mentioned, and so to proceed to reform them, 
 that 
 
 " all parties may observe their duties in the public and open service 
 of Almighty God, according to the ordinances and uses that by the 
 common order of the realm is for God's honour established." 9 
 
 78. Soon after the archbishop visited the diocese of Can- 
 terbury jure ordinario A royal visitation of King's College 
 
 509 Strype, Parker, pp. 281283 5 Parker, Corr. p. 355 ; Card. D. A. I. p. 
 315. To the office of the bishop it belongs to maintain order and enforce obedi- 
 ence to the law ; and for the performance of this primary public duty he is armed 
 with ample powers, and hath authority "by God's word" and the "ordinances of 
 this realm." The bishop who wilfully neglects this breaks one of his most solemn 
 vows. 
 
 210 The visitation was by commission, the archdeaconries being visited by the 
 archdeacon's official, by order of the commissioners. The statistics of the arch- 
 deaconry of Canterbury give 216 churches and chapels ; of the clergy 135 were 
 married, 37 were graduates, but only 34 preachers, whilst out of the 11,174 
 families, 32,986 were communicants. Strype, Parker, p. 285. The visitation 
 articles require the service to be said or sung, without any kind of variation from 
 the order of the laws established, as in 1563, but in the enquiry "whether the 
 holy sacraments " be "ministered reverently, in such manner as by the laws of 
 this realm is appointed," the words "and by the queen's majesty's injunctions and 
 by the advertisements set out by public authority " are inserted after the word 
 "realm." With the exception of the references to the advertisements and the 
 i6th and i8th articles, the enquiries are nearly the same as those of 1563. Ante,
 
 262 ANGLICAN RITUAL. 
 
 was also entered upon at this time. The Bishop of Lincoln, 
 as visitor, had in 1565 enjoined the provost 
 
 "to destroy a great deal of popish stuff, as mass books, legends, 
 couchers and grails, copes, vestments, candlesticks, crosses, pixes, 
 paxes, and the brazen rood." 2U 
 
 The provost, however, in hope no doubt of better days, 
 locked the precious " relicks " up in the vestry, and, 
 
 " to the great infamy of the college, still kept a great heap of popish 
 pelf, and mass books, legends, couchers, etc., superstitious vestments, 
 candlesticks, crosses, and the very brazen rood ; nor would he be 
 persuaded by either private entreaties or public admonition to make 
 them away." 212 
 
 For these and other offences, such as the bad usage of a 
 Mr. Woodward, because 
 
 " he would not execute the service at the communion with his face 
 toward the east and his back toward the table according to the 
 manner of the mass, for the denial of which he was like to be expelled, 
 and had been, had not one of the queen's injunctions been his 
 warrant, and one of the conducts so celebrated the communion," 
 
 the commissioners, on February 22nd following, deprived 
 him. 213 
 
 79. A.D. 1570. Dean Nowel's Catechism, which had been 
 approved and subscribed by the convocation cf 1563, and had 
 been then sent to Cecil, who kept it for a year and then 
 
 p. 219. The "table of degrees" was issued by "public authority." Vaughan, 
 ? 303 ; ante, p. 214. For the articles, see Wilk. Cone. iv. 257 ; Card. D. A. I. 
 p. 320. 
 
 211 Strype, Grindal, p. 142. This injunction, if the date be correct, seems to 
 shew that "the vestments " were unlawful in 1565, and if so, "other order" had 
 been then taken. Ante, p. 245. 
 
 21 2 Id. p. 144. 
 
 211 Id. pp. 142 146 ; Grindal, Remains, p. 307. The provost did not, how- 
 ever, wait for deprivation, but joined his friends at Louvain. Upon the facts, 
 neither the vestments nor the eastward position were then considered legal, other- 
 wise the provost would have probably taken exception to the proceedings of the 
 queen's commissioners as ultra -vires and unlawful ; and he might even have 
 appealed for aid to the hateful and despised civil courts, a course very grateful and 
 acceptable when the ecclesiastical are uncivil and disagreeable.
 
 THE REIGN OF ELIZABETH. 263 
 
 returned it to Nowel, was now, with some notes upon it, and 
 after it had been corrected according to the notes, printed 
 with the consent of both Parker and Cecil, the two archbishops 
 subscribing it. " So carefully and exactly was it received and 
 corrected to make it a standing summary of the doctrines of 
 this church." 2U 
 
 80. Though the court had given up the use of wafer 
 (and were come to the usual) bread, the controversy still 
 continued. Cecil " did not know of any rule passed by law in 
 the communion book, but that it may be such bread as 
 is usually eaten at the table with other meats," etc. Parker, 
 however, was inclined to the use of the wafer-shaped bread, 
 because it was ordered by the injunctions, and he managed to 
 expound the plain words of the rubric satisfactorily to himself 
 and, as he conceived, in accordance with them. What the 
 result was does not appear, but as the court had given up the 
 wafer shape and Cecil held to the rubric, the use of wafer 
 bread probably died out. 215 
 
 8 1. This year, too, the crucifix is said to have been 
 brought back to the queen's chapel, and some disorders having 
 occurred in the cathedral at Norwich, the queen wrote, on Sep- 
 tember 25th, to the bishop, requiring him to summon those 
 
 " that had in any of the rites of the church, as in the ministration of 
 either of the sacraments or other ceremonies, used any innovation by 
 making alterations in the orders prescribed and established by 
 the statutes and ordinances of the realm, or explained by the queen's 
 injunctions," 
 
 and to command all such, upon pain of deprivation, to forth- 
 with appear before the metropolitan. 216 
 
 214 Strype, Grindal, p. 301. It was adopted by the University of Oxford in 
 I 579; "f r the extirpation of heresies, and the better instruction of young students." 
 Collier, vi. p. 378. See Perry, Lawf. Ch. Orn. p. 236, on the use of pictures and 
 images, as set out in the catechism. 
 
 215 Strype, Parker, pp. 308-310; Parker, Corr. pp. 375, 378, 458, 460, 478 ; 
 ante, p. 121, n. 127, and p. 205, n. 57; Collier, vi. p. 478. 
 
 216 Strype, Parker, pp. 310, 311. The reason given by the queen was Park- 
 hurst's remissness in maintaining order. The queen's letter supposes the legality 
 of cathedral organs. Parker (Corr. p. 379) calls the crucifix a "cross."
 
 264 ANGLICAN RITUAL. 
 
 In August, Grindal, who had been appointed archbishop 
 of York, and went to his see on December 26th, 217 issued a com- 
 mission to his four archdeacons and the Bishop of Man to pull 
 down the " sustentacula " or "rood lofts" as monuments of 
 idolatry and superstition, and a printed copy of the commis- 
 sioner's "book of orders" of 1561 was annexed for their 
 guidance. 218 
 
 82. A.D. 1571. A parliament being determined on, the 
 council directed the primate and the Lord Cobham to take 
 care that fit persons were chosen for the county of Kent. 219 
 
 On April 2nd and the next day, the two convocations 
 met. In that of Canterbury, upon the election and confirma- 
 tion (on the 7th) of the prolocutor, 
 
 the primate ordered all those of the lower house who had not sub- 
 scribed to the thirty-nine articles of 1562 to do so forthwith on pain 
 of expulsion. 220 In the third session, on April 23rd, a subsidy was 
 agreed upon, and the Bishop of Gloucester was excommunicated 
 for non-attendance either in person or by proxy. 221 In the fifth 
 
 217 See his letter of August 29th to Cecil, where he speaks of the condition of 
 his province. Remains, p. 325 ; Strype, Grindal, p. 163. 
 
 218 The retention of the rood screen, the grande inutilit/, as the Abbe Cochet 
 calls it, is only excusable for the grace and beauty of its form, though it may be of 
 use as an organ loft. It is an innovation of the twelfth century, and was introduced 
 to protect the clergy from the cold and draughts, first of all in cathedral, monastic, 
 and collegiate churches, and afterwards into other churches where clerks were 
 attached. It came in with the extraordinary services, offices for the Virgin, 
 masses for the dead, special feasts, confraternities, recitation of the gradual and 
 penitential psalms, obits, and such like novelties. In all sincerity, but in equal 
 ignorance, a host of Anglo-Catholic writers have urged the "catholic" character 
 and claims of these mediaeval novelties, and have wasted much burning zeal 
 against a supposed iconoclasm, forgetting that "in protestant England alone the 
 old fabrics are preserved with religious care," but have generally disappeared on 
 the continent. See Thiers, Diss. Eccl. on the subject, where, as Benedict XIV. 
 says, it is treated exhaustively. Ben. XIV. Inst. Eccl. xxx. 5, op. x. p. 130. 
 See also Walcott, Ch. and Conv. Ar. p. 96 ; the Abbe Pascal, Origines, s. v. ; 
 Rambler, n. pp. 293, 316, 343, 367, 387, in. pp. 142, 216, 289. As to the 
 "book of orders," ante, p. 215, n. 79, and for its contents, Perry, Lawf. Ch. Or. 
 p. 276. See also Strype, Grindal, p. 1645 Grindal's Rem. p. 154. 
 
 219 Parker, Corr. p. 380. 
 
 220 Wilk. Cone. IV. 261 ; Strype, Parker, p. 318. 
 
 821 The bishop was at Westminster, and had left town without leave. He,
 
 THE REIGN OF ELIZABETH. 265 
 
 session, May 4th, the bishops sitting in synod, it was resolved 
 by them that, on the articles being fully agreed on, the book should 
 be printed and sold, and a convenient number published in the 
 diocesan synods, and read four times in every year in every parish 
 church. 222 In the sixth session, May i2th, the bishops discussed and 
 agreed upon the articles and also certain canons for the discipline of 
 the clergy. 223 The canons were not formally authorised by the queen, 
 and therefore wanted the force of law ; and Grindal, who was notably 
 cautious not to go beyond the law, and had subscribed by proxy, on 
 the receipt of the copy sent to him by the primate, wrote, on August 
 28th, approving the contents, but doubted whether they had vigorem 
 legist 
 
 however, soon after submitted and appeared by proxy, when he was absolved to 
 May 25th, and finally to October I4th. Strype, Parker, pp. 318, 319; Wilk. 
 Cone. IV. pp. 261, 262. 
 
 222 Strype, Parker, p. 319; Wilk. Cone. IV. p. 262. 
 
 223 "Episcopi in coenaculo Lambethano congregati, et de super rebus ecclesiae 
 et libro articulorum de doctrina, ut apparuit, secrete, semotis omnibus arbitris, 
 tractarunt." Wilk. Cone. iv. p. 262. For the alterations made in the Thirty-nine 
 Articles by Jewel, see Card. Synod. I. pp. 76 79. See also Strype, Parker, pp. 
 39, 320. 
 
 224 Grindal's reply was, "I thank your grace for the book of articles and dis- 
 cipline. I stand in doubt whether they have vigorem Zegis, unless they had either 
 been concluded upon in synod and after ratified by her majesty's royal assent, in 
 scripts (for words fly away as wind, and would not serve us if we were impleaded 
 in a case of prtzmunire), or else were confirmed by act of parliament. I like the 
 book very well." Grindal's view was correct. The canons were ultra vires. 
 Canons, whether provincial or synodal, could only be made by the bishops in a 
 synod, having the formal assent and licence of the crown to meet, enact, pro- 
 mulge, and execute them. But the bishops and clergy were summoned by the 
 queen's writ, not to a synod, but to a parliament, and for civil purposes only, 
 however the meeting may have been from time to time turned to account in other 
 ways. His caution in rejecting the "Book of Articles and Discipline," whilst 
 personally approving of its contents, contrasts strongly with his ready reception 
 and enforcing of the "Book of Advertisements." It is hardly likely that he 
 would reject the one and accept, and enforce by deprivation, the other, if the 
 advertisements, like the canons, wanted the royal authority. Nor would Grindal 
 have said in plain words that the order expressed in the treatise was ordained by 
 the queen's majesty's authority. In proving doubtful points by circumstantial 
 evidence, it is not enough that there be a fact or facts pointing to and only con- 
 sistent with the affirmative, but either the same or some other fact or facts should 
 be inconsistent with the negative. Grindal, Remains, p. 327 ; Strype, Grindal, p. 
 166; Parker, pp. 321 323; Card. Syn. I. p. 1 12; Collier, VI. pp. 488491;
 
 266 ANGLICAN RITUAL. 
 
 On May 3oth, the Canterbury convocation was dissolved. 
 
 83. In parliament, by the 13 Eliz. c. I & 2, to compass the 
 queen's death, together with many other offences against the 
 crown and the state, was made treason. 225 The 13 Eliz. c. 12' 
 established the thirty-nine articles of 1562 as a standard of. 
 doctrine, and required the ex animo and bond fide subscription 
 of the clergy to them. Nothing is said of any revision. 226 An 
 
 Wilk. Cone. IV. pp. 263 269; Parker, Corr. p. 382. Strype says Parker 
 laboured in vain to get the queen's authority. 
 
 The canons required the bishops to keep a copy of the new bible and of Fox 
 in their houses. In cathedrals the grey amice, "aut alia ulla veste, simili super- 
 stitione contaminata," was forbidden, and "tantum linea ilia veste (quae adhuc 
 regio mandato retinetur), et scholastica epomide," was to be used. Ministers 
 were to observe the orders of the prayer book without addition or subtraction 
 either in matter or form, and to wear for their everyday apparel that prescribed in 
 the "Book of Advertisements." Bells were to be rung as ordered by the adver- 
 tisements. "Aeditui diligenter observari curabunt ea omnia, quaeque regiis 
 injunctionibus et in libello admonitionum continentur, quaeque vel ab archiepis- 
 copo, vel ab episcopo in suis cujusque visitationibus ad usum ecclesiarum propo- 
 nentur." The thirty-nine articles are said to have been agreed upon "ab epis- 
 copis in legitima et sancta synodo, jussu atque auctoritate serenissimae Elizabethae 
 convocata et celebrata." Preachers were to use, not the surplice, but "veste 
 quam maxime modesta et gravi, quae deceat atque ornet ministrum Dei, qualis in 
 libello admonitionum descripta est." A form of excommunication was also 
 given. The frequent reference to the advertisements in the matters set out shews, 
 as Cardwell says, that "by this and by other synods they seem to have been con- 
 sidered as having the most perfect authority." Card. Synod, I. pp. 115, 116, 119, 
 124, 126, 127 ; Sparrow, pp. 227, 231, 236, 237, 238. Nowel's catechism was 
 also enjoined, and the order of the advertisements as to the communion table and 
 the removal of rood beams and their crosses was insisted on. Id. p. 235. 
 
 225 p ms v. had excommunicated the queen, deprived her of her crown, ab- 
 solved her subjects from their allegiance, and pronounced her a heretic, and all 
 who remained loyal to be under anathema. The bull was dated February 25th, 
 1569, and was published by a misguided zealot named Felton. Collier, vi. p. 461 ; 
 Sanders, De Vis. Mon. pp. 710714; Catena, pp. 112118, 309313; Bull. 
 Rom. p. 1072, Rome, 1586; n. 305, Rome, 1617; Bull. Mag. n. p. 324. 
 
 226 The act seems to have been a consolidation of two others. The speaker 
 dwelt upon the supremacy not only in temporal causes, but in spiritual or ecclesi- 
 astical, and in these the crown was absolute ; Noy, p. 100 ; Moore, p. 755 ; 
 2 Cro. 37; 5 Rep. L xli. 
 
 On April 6th, upon the motion of Mr. Strickland, a committee of fifteen for 
 matters of religion was appointed, five of whom were members of the privy 
 council, and the next day two members (Grimston and Strickland) were appointed 
 to "move the lords of the clergy to know their pleasures concerning ihe motions
 
 THE REIGN OF ELIZABETH. 267 
 
 attempt was made in parliament to get the Reformatio Legum 
 sanctioned by an act, but it failed of success. 227 On May 
 1 5th, Grindal visited his province as metropolitan, the diocese 
 being in disorder, and many of the old superstitions re- 
 maining. 228 
 
 to be then made in matters of religion." A conference was arranged for the loth, 
 to meet in the Star Chamber, ten peers and ten bishops, and the commons' com- 
 mittee, with eleven more added. On April 26th, the bill "for the conservation of 
 order and unity in the church " was read twice, and on the 27th a third time, and 
 then sent to the lords, where it was read a first time on April 3Oth. And now 
 the queen's dislike to the commons' meddling in ecclesiastical matters shewed 
 itself, for at a conference on May 1st, an answer touching the articles of religion 
 was returned "from the lords that the queen's majesty having been made privy 
 to the said articles, liketh very well of them, and mindeth to publish them, and 
 have them executed by the bishops, by direction of her highness' royal authority 
 and supremacy of the Church of England, and not to have the same dealt in by 
 parliament." 
 
 On May 3rd, the bill " for ministers of the church to be of sound religion" 
 was sent up by the commons and read a first time in the lords on May 7th, a 
 second time on the nth, and a third on the 2ist, and then sent down to the 
 commons with amendments, which appear to have been agreed to, and on May 
 23rd it was sent back to the lords. It was in this session that Mr. Strickland 
 was committed to his house. He had brought in a bill to amend the liturgy, but 
 the house resolved not to proceed with it until the queen's pleasure were known. 
 In dissolving the commons the queen, through the lord keeper, administered a 
 sharp rebuke to those who had meddled with matters not pertaining to them and 
 above their understanding, as well as contrary to her express admonitions. It was 
 at this time too that a " young gent " named Thomas Long, who had paid 4 for his 
 seat as M. P. for Westbury, was found too simple to serve. Parl. Hist. I. pp. 734, 
 747, 766 ; Jour, of H. of C. pp. 83, 87 ; H. of L. pp. 672, 677 ; D'Ewes, pp. 
 156, 1 60, 176, 183, 184. 
 
 227 Strype, Parker, p. 323 ; Parl. Hist. I. p. 734. 
 
 228 The maintenance of order and uniformity in a diocese was and should still 
 be secured by the regular visitation of the ordinary, either personally or by his 
 officers, for the bishop is solely responsible for order. Hence, as the visitation 
 was a grave judicial enquiry and an ecclesiastical court, the bishops' articles and 
 injunctions have a special value, being the enquiries and commands of an ecclesi- 
 astical judge, presumably framed upon, and in accordance with, the existing law, 
 and are thus so far an authoritative exposition of the lawful order as to rites and 
 ceremonies, and the other general matters to which they relate at the time of 
 issue. 
 
 By the injunctions to the clergy we find that the prayers were to be said stand- 
 ing in a pulpit or seat, and the sacraments ministered according to the order of the 
 book of common prayer, the vestment to be used at such times (and at marriages 
 and burials) being a surplice with large sleeves. The communion to be ministered,
 
 268 ANGLICAN RITUAL. 
 
 84. The puritans, or some of them who would not conform 
 to the lawful and now settled order of the church, insisted on 
 keeping their preferments in it, and (although their licences had 
 been withdrawn) preached and read the service either from 
 the Genevan book or else " mangling the English one " at their 
 will. This conduct at length compelled the queen to inter- 
 fere. 229 
 
 not in a chalice, but in a communion cup (with a cover) of silver, the cover to be 
 used for the ministration of the bread, and the bread to be placed in the hands, and 
 not the mouth, of the communicant. No rites or ceremonies not appointed in or 
 by the book of common prayer were to be used, nor any elevation or adoration 
 of the sacrament, nor any popish ceremony in baptism. By those for the laity, a 
 decent low pulpit was to be made and erected in the body of the church for morn- 
 ing and evening prayers to be said from, except the church were small, when the 
 usual stall in the choir was to suffice, and a lectern or desk to be there provided 
 by the churchwardens, the minister to turn his face to the people. The com- 
 munion prayers to be said at the table, the epistle and gospel (and the command- 
 ments when no communion) from the pulpit or stall. 
 
 The ornaments to be provided were, all things needful for the service and 
 communion, specially the prayer book, calendar and psalter, the homilies and 
 table of commandments, a convenient pulpit, a communion table on a frame, with 
 a fair linen cloth and a covering of silk or such like, a communion cup with cover 
 for the bread, a decent large surplice with sleeves, with the alms-chest, etc. 
 
 The churchwardens were to see the altars taken down and the stones broken, 
 the rood lofts, beams, and boards sold, and a convenient crest put on the cross 
 beam ; that all antiphoners, mass books, grailes, portesses, processionals, manuals, 
 legendaries, and such like books, with all vestments, albs, tunicles, stoles, phanons, 
 pixes, paxes, hand bells", sacrying bells, censers, chrismatories, crosses, candle- 
 sticks, holy water stocks, fat images (i.e. statues and carved images, not painted 
 ones), and such like idolatrous relics, were destroyed ; and not to suffer the ringing 
 of bells during service, nor other ringing except as prescribed, upon pain of excom- 
 munication and other church censures appointed " by the ecclesiastical laws of this 
 realm." Parl. Hist. I. p. 77$; Strype, Parker, p. 454; Grindal, Rem. pp. 123, 
 124, 132, 133 136, 144; Card. D. A. I. p. 334; Wilk. Cone. iv. p. 269; Rit. 
 Com. Rep. II. pp. 407415 ; Collier, vi. p. 491. Mr. Perry is of opinion that 
 Grindal exceeded his powers in ordering the destruction of all vestments and 
 crosses. The royal commissioners, however, did the same thing at Oxford in 
 1573, a fact that escaped his notice. Perry, p. 259. See post, n. 249. 
 
 229 Without going into the merits of the case, it is clear that the puritan clergy 
 who insisted on retaining their preferments mistook both their rights and duties. 
 It was not the case of the citizen or patriot, who by the mere accident of birth 
 found himself subjected to the tyranny of a despot or a court, or to the evil influ- 
 ence of "bad laws," without any assent or fault of his own ; but of men who had 
 of their own free will and accord taken a position and office to which (whilst it 
 had, and conferred, certain rights and privileges), there belonged definite, well
 
 THE REIGN OF ELIZABETH. 269 
 
 On June /th, the ecclesiastical commissioners wrote to the 
 churchwardens and others, to whom belonged the duty 
 of keeping order at the time of divine service in the church, 
 as follows : 23 
 
 "We will and require you, and in the queen's majesty's name 
 straitly charge and command you, and every of you, that in no wise 
 ye suffer any person or minister to minister any sacrament, or say 
 any public prayers in any your churches, chapels, or other places 
 appointed for common prayer, in any other order, manner, or sort 
 than only according to the prescription in the book of common 
 prayer and the queen's majesty's law published in that behalf. And 
 that in no wise you suffer any person publicly or privately to teach, 
 read, or preach in any of the said churches, parishes, chapels, private 
 houses, or other places, unless such be licensed to preach, read, or 
 teach by the queen's highness' authority, the Archbishop of Canter- 
 bury, or the bishop of the diocese ; and that he be such a minister as 
 is licensed to preach after the ist May last, and not removed from 
 the ministry by us or any other lawful authority." 
 
 85. The same week the. primate summoned the leading 
 puritans to appear before him and the Bishops of Winchester, 
 Ely, Worcester, and Chichester, all being ecclesiastical com- 
 missioners, at Lambeth, in obedience, as it would seem, to the 
 queen's command. Steps also were taken to secure con- 
 formity in the province of York, and in July, Johnson, the 
 domestic chaplain to the lord keeper, was suspended for 
 refusing conformity. 231 
 
 understood, and voluntarily accepted obligations and duties. They were parties 
 to a public contract, and had of their own choice subjected themselves to all its 
 terms, and to the control of the public courts of law. The seeking to break or 
 evade it, on a plea of conscience, would prove such a morbid tenderness as would 
 amount to an unfitness to contract, and the insisting upon its execution only as 
 interpreted by themselves, and in accordance with their fancies and uncontrolled 
 wishes, was plainly absurd and wrong, but it shewed how an honest and conscien- 
 tious, but mistaken, zeal could influence otherwise worthy men. 
 
 10 The order was addressed to "all and every the queen's majesty's officers, 
 churchwardens, sidesmen sworn, and others having any government or oversight 
 for the time being of or in any church or chapel or parish within the province of 
 Canterbury." Strype, Parker, p. 325 ; Parker, Corr. p. 382 ; Collier, vi. p. 493. 
 See App. T. 
 
 231 Strype, Parker, pp. 325330 ; Collier, vi. p. 494.
 
 2/0 ANGLICAN RITUAL. 
 
 On August 2Oth, the queen addressed a letter to the 
 archbishop, reminding him that she had required him, as the 
 metropolitan and as the principal person in the ecclesiastical 
 commission, 
 
 to have good regard that such uniform order in the divine service 
 and rules of the church might be duly kept, as by the laws in that 
 behalf is provided .... we minding earnestly to have a perfect 
 reformation of all abuses attempting to deform the uniformity pre- 
 scribed by our laws and injunctions, and that none should be suffered 
 to decline either on the left or on the right hand from a direct line, 
 limited by authority of our said laws and injunctions, do earnestly 
 by our authority royal, will and charge you by all means lawful to 
 proceed herein as you have begun. 232 
 
 This year the Bishop of Norwich refused to admit two 
 presentees, and was put into the archbishop's court therefor; 233 
 and Cox, the bishop of Ely, is said to have held a visitation. 234 
 
 86. A.D. 1572. Parliament met on May 8th, and the 
 Canterbury convocation on the 9th, but in this last nothing of 
 importance was done. 235 The archbishop, however, opened it 
 by a speech, and in and by virtue of the statute 8 Hen. VI. c. I, 
 afterwards granted to one Massam, Dean Humfrey's servant, 
 privilege from arrest. 236 
 
 232 Strype, Parker, p. 330; Parker, Corr. p. 386. 
 
 233 Strype, Parker, pp. 335, 336. It does not appear that the bishop's decision 
 was reversed. 
 
 234 Rit. Com. Rep. II. p. 406 ; Mr. Parker, Let. p. 62. 
 
 235 The primate made a speech, the text of which has come down to us. He 
 pointed out that convocation (synodus) was divided into two houses, the upper and 
 the lower, over the one of which, to prevent confusion, he presided, and the pro- 
 locutor over the other ; and so, having directed them to choose a speaker, he 
 dismissed the assembly. The prolocutor (Dr. Whitgift) being elected and pre- 
 sented, the Dean of Westminster made his usual protest, and the Bishop of 
 London (in the archbishop's absence) desired the "prolocutor and his two pre- 
 senters " to choose a committee of the clergy to consider over and prepare refor- 
 manda for the consideration of the upper, but nothing ever came of it, for the 
 house was prorogued after several adjournments on July 1st, and did not meet 
 again for business till February 9th, 1575. Nothing seems to have been done at 
 York. Wilk. Cone. iv. pp. 270 272 ; Card. Syn. n. pp. 532539 ; Joyce, Syn. 
 p. 574; Strype, Parker, pp. 396 399 ; Collier, vi. pp. 507509, 511. 
 
 236 The 8 Hen. VI. c. i provided in 1429, that "the clergy of the convocation
 
 THE REIGN OF ELIZABETH. 271 
 
 In parliament the lord keeper opened the session by 
 a speech, declaring the matters to be attended to, the one 
 being "matters of religion," the other "matters of policy." 
 As to doctrine, 
 
 " if any person admitted or to be admitted . . . shall hereafter, either 
 of arrogancy or ignorance, shew any strange doctrine contrary or 
 varying from that which by common consent of the realm is 
 published, to the breach of unity, that he, by those to whom it 
 appertaineth, sharply and speedily be reformed, all favour and fear 
 set apart." 
 
 And as to discipline, 
 
 " one of the strong pillars of religion, which doubtless at this time 
 hath two great lacks. The first, the imperfection of laws for the 
 countenance of it. The second imperfection is the slothfulness, 
 corruption, and fearfulness of the ecclesiastical ministers and officers 
 in the due execution of those laws that be good and yet continue, . . . 
 and because the proceedings in matters of discipline and doctrine do 
 chiefly concern my lords the bishops, both for their understanding 
 and ecclesiastical function, therefore the queen's highness looketh 
 that they, being called together here in parliament, should take the 
 chiefest care to consider and consult of these matters ; and if in their 
 conference they found it behoofull to have any temporal acts made 
 for the amending and reforming of any of these lacks, that then they 
 will exhibit it here, in parliament, to be considered upon, and so 
 gladius gladium juvabit as before time hath been used ; foreseeing 
 always that all laws and ordinances for this matter of doctrine and 
 discipline be uniform and so one sort throughout the whole realm." 237 
 
 The act 14 Eliz. c. 7 was passed to prevent the losses to 
 
 of the parliament and their servants shall have all such liberties as the lords and 
 commons of parliament." Stat. of Realm, parl. ed. 1810; Rot. Parl. iv. p. 347. 
 It seemed reasonable that the clergy commons should have the same privileges as 
 the lay commons, since both were summoned to parliament by the king's writ. 
 The privilege was granted to the "praelati et clerus antedicti, qui ad convoca- 
 tionem convocati . . . praetextu brevis regii." The praelati are here clearly the 
 deans or inferior church dignitaries. Ante, p. 223, n. 107. The lay M.P.s had 
 secured a like privilege in 1404. See Rot. Parl. in. p. 541, 71 ; Cotton, Ab. 
 P- 433 74 > 4 Inst. 24. It had previously been a custom, but was then confirmed 
 by statute. See 5 Hen. IV. c. 6; n Hen. VI. c. n ; Joyce, Syn. p. 577. 
 237 Parl. Hist. I. pp. 774, 775 ; D'Ewes, p. 193.
 
 ANGLICAN RITUAL. 
 
 the queen by the deceits of the collectors of the clergy subsi- 
 dies " appointed by and under the archbishops and bishops of 
 the realm " ; and on June 3Oth, parliament was prorogued. 238 
 
 87. On June 2nd, the Duke of Norfolk was executed, to 
 the queen's great grief. 239 On the 3Oth, Lord Scrope and the 
 Bishop of Carlisle wrote to Cecil concerning what they had 
 done " on yours and the council's letters for the searching for 
 vestments, copes, etc., concealed." 24 This year, too, sub- 
 scription to the thirty-nine articles was generally and strictly 
 enforced, and those who refused were deprived, as the act 
 prescribed. 241 
 
 On July 8th, the archbishop announced the completion of 
 " the book of statutes as may concern the cathedral churches 
 newly erected." It was sent to Cecil to peruse and correct 
 and then, a fair copy being made, was to be presented to and 
 signed by the queen. 242 On October 27th, the queen autho- 
 rised the publication of a form of prayer, necessary for the 
 time and state, 243 and in November the Puritans set up their 
 first presbytery at Wandsworth. 244 
 
 238 A bill was brought into the commons on May 1 7th and read a first time, 
 and a second time on the ipth. On the 22nd, the speaker declared her majesty's 
 pleasure "that from henceforth no bills concerning religion shall be preferred or 
 received into this house unless the same shall be first considered and liked by the 
 clergy," and also her wish to see the bills. On the 23rd, Mr. Treasurer reported 
 that the queen had seen the bills and "seemed utterly to mislike of the first bill 
 and of him that brought the same into the house." H. of C. Jour. p. 97 ; Parl. 
 Hist. I. p. 782 ; Parl. and Counc. p. 222 ; Strype, Parker, pp. 393 395 ; Ann. ir. 
 pp. 124, 126, 225 ; Collier, VI. p. 504 ; Neal, Hist. I. p. 186 ; D'Ewes, pp. 213,214. 
 
 239 St. Pap. Dom. Eliz. xxr. No. 46. At the scaffold he confessed that letters 
 from the pope were brought to him, "the one deciphered I read, the other I saw 
 in cipher; both were touching rebellion." 
 
 240 St. Pap. Dom. Eliz. xxi. No. 65. 
 
 241 Strype, Ann. ir. p. 186 ; Neal, Hist. I. pp. 187, 188 ; Fuller, Ch. Hist. 
 IX. p. 102. The articles are to be taken in the literal and grammatical sense, and 
 no clergyman is to put his own sense or comment upon them, but to submit to 
 them in their full and plain meaning. King James' Declaration. 
 
 242 Parker, Corr. p. 395 ; Strype, Parker, p. 342. The book of advertise- 
 ments would probably be signed by the queen. 
 
 243 Parker, Corr. p. 402 ; Card. D. A. I. p. 338 ; Wilk. Cone. IV. p. 272. 
 
 244 Fuller, Ch. Hist. ix. p. 103; Collier, vi. p. 519; Neal, I. p. 198, who 
 says it was the first presbyterian church in England.
 
 THE REIGN OF ELIZABETH. 273 
 
 88. A.D. 1573. This year more serious attempts were 
 made to enforce uniformity and suppress puritanism. The 
 authors of the " admonition to parliament " had been sent to 
 Newgate, 245 but the book nevertheless went through four 
 editions. It was no longer a question of the habits but of the 
 " calling of bishops " and the whole constitution of the church. 
 Whitgift was set to reply to the book, 246 and so confident were 
 the non-conformists of their cause that they proposed "a public 
 disputation." But the queen cut the matter short, being 
 resolved, if possible, to suppress them. 247 Instead, therefore, 
 of a conference, the dissenters were summoned before the 
 ecclesiastical commissioners, and examined on five articles. 248 
 
 89. On May 5th, we find a royal commission at Oxford, 
 and an order of the commissioners to deface " all monuments 
 of superstition " within Magdalen College. 249 On the 6th, the 
 primate published certain rules for the Court of Arches, 250 and 
 on June nth, came the royal proclamation against the "ad- 
 monition " and for uniformity. 251 
 
 245 Neal, I. pp. 188 190; Strype, Parker, p. 413. 
 
 246 Cartwright replied to Whitgift, who again answered. This not sufficing, 
 the proclamation of June loth suppressed and called in all copies of the "admo- 
 nition," but as it would seem without success, for not one book was brought. 
 Strype, Parker, pp. 347, 422, 423 ; Neal, I. p. 193. 
 
 247 Strype, Parker, p. 412 ; Collier, vi. p. 523. 
 
 248 Field and Wilcox had been committed to Newgate on October 2nd, 1572, 
 and Bering, a preacher at St. Paul's, had been silenced by the commission. Neal, 
 I. p. 188; Strype, Parker, pp. 381, 412; Collier, vi. pp. 523, 524. The result 
 of the appearance was unfavourable to the puritans. Bering's suspension was 
 continued, three others were forbidden to preach, and four were sent back to 
 prison. 
 
 249 The order ran, "By virtue of the queen's majesty's commission to us 
 directed to will and command you forthwith upon the -sight hereof utterly to 
 deface or cause to be defaced, so that they may not hereafter serve to any super- 
 stitious purpose, all copes, vestments, albs, missals, books, crosses, and such 
 other idolatrous and superstitious monuments whatsoever." Collect. Cur. by 
 Gutch. II. p. 280. It is plain that if the rubric was still in force and the "other 
 order" not taken, that copes and albs could not have been, what they clearly 
 were, illegal. See ante, n. 198, 228. 
 
 250 Wilk. Cone. IV. p. 273 ; Strype, Parker, p. (443). 
 
 251 Strype, Ann. n. p. 255 ; Parker, p. 421 ; St. Pap. Bom. Eliz. xci. 
 No. 47. 
 
 18
 
 2/4 ANGLICAN RITUAL. 
 
 By July 6th, Dering's suspension was taken off by the 
 privy council, thus overriding the decision of the ecclesiastical 
 commission, but afterwards upon the Bishop of London's 
 complaints to the council, he was, by the queen's command 
 and warrant of council to the bishops, again removed. 252 
 
 90. On September 23rd, Parker, as ordinary and metro- 
 politan, personally visited the church of Canterbury, giving 
 certain injunctions. 253 On the 3Oth, Parkhurst, the bishop of 
 Norwich, wrote to Parker concerning an abuse of a rood loft, 
 which had not been taken down and had been complained of 
 by one Morley. 254 On October 2Oth, came another and more 
 stringent proclamation for uniformity. Not only the bishops, 
 but the judges of assize and the justices of the peace were 
 charged and commanded to " put in execution the act for the 
 uniformity of common prayer," and that " with all diligence 
 and severity " all offenders against the orders and rites of the 
 prayer book be deprived, and conventicles suppressed. 255 
 
 252 Strype says that the Bishop of London was the cause of Dering's suspension 
 being taken off by the privy council, much to the disgust of Parker and the Bishop 
 of Ely, the latter of whom protested, it being done without the consent and advice 
 of spiritual men; or, as Parker said, "our advices never required thereunto." 
 Parker, Corr. p. 434 ; Strype, Parker, pp. 381, 412, 426, 428, 433 ; Collier, vi. 
 pp. 524 527 ; Neal, I. p. 205, where it is said that Dering appealed from the com- 
 missioners to the privy council. However this may have been, in the end Cecil 
 bluntly declared his opinion "that if any bishop of any church shall understand 
 that any public reader in his church doth oppugn the common order of the 
 ministry in the church established by law, it is his duty, upon good knowledge 
 thereof, to remove him." 
 
 253 The visitation was continued by commission, and went on into 1574. From 
 the answers given to the articles of enquiry, it appears " they had still remaining 
 a great many old copes, which were to be disposed of as the archbishop thought 
 best." The injunctions and the answers to them are given by Strype, Parker, pp. 
 443, (444) ; Card. D. A. I. p. 340 ; Wilk. Cone. iv. p. 275. 
 
 254 The rood loft was, "in a manner, whole, with the voult or seller and the 
 fore part, with the door and stairs to go up," still left. The bishop said that 
 Morley 's objections to it "may well be allowed as being agreeable to the book of 
 advertisements and the canons set forth by authority." The lower part of the rood 
 loft, or chancel screen, seems to have been frequently preserved, but the rood, with 
 the figures of Mary and John, was everywhere destroyed. Strype, Parker, pp. 450, 
 451 ; ante, p. 264, n. 218. 
 
 255 The cause of the disorders, the proclamation says, her majesty doth plainly 
 understand to be the negligence of the bishops and other magistrates in "dis-
 
 THE REIGN OF ELIZABETH. 2/5 
 
 91. This proclamation was followed on the 28th by a 
 commission of oyer and terminer, empowered to deal with 
 offenders against, and to enforce the provisions of, the Act 
 of Uniformity. 256 The proclamation and commissions were 
 backed, on November /th, by a letter from the council to the 
 bishops, written in obedience to the queen's command. It 
 pointed out that, in the queen's opinion, the fault of all 
 the diversities and the disorder lay in the bishops' neglect of 
 the paramount duty of their office, to wit, the maintenance of 
 order and obedience to law, for to them, in fact, 
 
 " the special care of ecclesiastical matters doth appertain, and who 
 have your visitations episcopal and archdiaconal, and your synods, 
 and such other meetings of the clergy, first and chiefly ordained for 
 that purpose, to keep all churches in your diocese in one uniform and 
 godly order." 
 
 And they were charged in the queen's name, either personally 
 or by their archdeacons, to maintain order in every church in 
 their diocese. 257 
 
 92. Parker followed up the letter by one to the Bishop of 
 London, calling his attention to the queen's desire that the 
 order of the " book of common prayer, set forth by public 
 authority and her majesty's injunctions," should be used and 
 observed "without alteration or innovation " ; and he required 
 the bishop to forthwith not only make enquiry throughout his 
 own diocese for offenders, but also to publish the letter 
 through the province ; all the bishops thereof to certify the 
 names of non-conformists before the feast of the Nativity. 258 
 
 sembling and winking at breaches of the laws it was their first and roost special 
 duty to enforce." Card. D. A. I. p. 348; Wilk. Cone. iv. p. 278; Strype, 
 Parker, pp. (446), (447) ; Ann. II. p. 255. 
 
 256 Seven commissions went. To London and Middlesex, the lord mayor, 
 the lord chief justice, the recorder, the solicitor-general, and ten other laymen, 
 with the Bishop of London and deans Nowel and Goodman. In the six others 
 there were some fifty-five laymen to fourteen dignitaries and clerks. Rymer, xv. 
 p. 724 ; Strype, Parker, p. (447). 
 
 267 Strype, Parker, p. 454 ; Card. D. A. I. p. 352 ; Wilk. Cone. IV. p. 279. 
 
 258 Strype, Parker, pp. 454, 455 ; Parker, Corr. p. 451. The bishops appear 
 to have summoned their clergy. Two non-conformists were reported in Norwich. 
 In Suffolk twenty-nine more were found, some of whom promised to conform to 
 
 18 2
 
 2/6 ANGLICAN RITUAL. 
 
 The queen's wishes and commands to the justices and com- 
 missioners were recited and summarised in a paper to " de- 
 clare in the Star Chamber," on November 28th. 259 
 
 93. A.D. 1574. Sometime at Christmas, either the last or 
 this year, "a new order of service" was attempted to be 
 introduced into the cathedral at Norwich by one of the clergy, 
 a " busy fellow, that starting up had appointed another order 
 of service than was allowed." The dean, however, both knew 
 and did his duty, and the offender " was therefore worthily 
 committed both for example to others and for avoiding of 
 further inconvenience." 26 
 
 On March 25th, Parker wrote, at the queen's command, to 
 suppress the prophesyings, whilst on May 6th, a privy council 
 order was sent to Norwich to continue them, but, by the 
 primate's letters of the i/th and June nth, it would seem 
 that his influence finally prevailed. 261 On November 13th, 
 
 the order of the "book of common prayer and the queen's injunctions for the 
 celebration of the divine service and the administration of the sacraments." 
 Grindal reported, on December gth, that in his diocese "the uniform order allowed 
 by the book is universally observed. " Remains, p. 347. See also the Bishop of 
 Ely's report, of December 5th, in Strype, Parker, p. 456. 
 
 259 Strype, Parker, p. 456. In the summary, the queen recalls the fact that by 
 authority of parliament she had "caused at several times, since the beginning of 
 her reign, certain injunctions and other orders to be published by advice of her 
 clergy for the uniform government of the church, and for the usage of certain rites 
 in the same ; " and as she had given the same in charge to the bishops to see to 
 their due execution, so now she required the commissioners and justices to every- 
 where cause them to be observed. 
 
 Parker, speaking of the eagles in the chancels, ' ' made for lectures, " and of 
 fonts, points out that, as to the latter, "order had been taken publicly these seven 
 years by commissioners, according to the statute, that fonts should not be removed. " 
 Strype, Parker, p. (449). He refers to the "advertisements," where the order 
 was "that the font be not removed." Card. D. A. I. p. 292. See post, 98. 
 
 zee Strype, Ann. II. p. 327 ; Collier, vi. p. 537- The bishop wrote approving 
 of the dean's promptness, for that in committing that person who took upon him a 
 new order of service contrary to her majesty's order and book, he had done the 
 queen good service. 
 
 261 Parker, Corr. pp. 456, 457, 459; Strype, Ann. n. pp. 318 324; Collier, 
 VI - P- 537 J Wilk. Cone. iv. p. 280 ; Card. D. A. I. p. 354. In Parker's letters we 
 find reference made to the use of wafer bread. The judge at the last sessions or 
 assize had in his charge mentioned common bread as to be used by authority of 
 the statute as was proper. Hence the archbishop's remarks. Strype, Parker,
 
 THE REIGN OF ELIZABETH. 2/7 
 
 Grindal wrote concerning the proceedings of the ecclesiastical 
 . commission in the north. 262 
 
 94. A.D. 1575. In the early part of the year, Archbishop 
 Parker visited the diocese of Winchester, in order to enforce 
 conformity and obedience to the law. 263 
 
 On July 1 5th, two Flemings, anabaptists, named John 
 Peeters and Henry Turwert, were burnt for heresy in Smith- 
 field, who died, says Stow, " in great horror with roaring and 
 crying." They had been tried and sentenced by the delegates 
 appointed by the queen's commission under the great seal, 
 Fox, the martyrologist, pleading earnestly, but in vain, for 
 their lives. 264 
 
 p. 453. In July, 1580, we find the Bishop of Chester enquiring whether wafers or 
 common bread should be used. The privy council replied, " In such parishes as 
 do use the common bread and in others that embrace the wafer, they be severally 
 continued as they are at this present." Desid. Cur. p. 91, xvn. 4. See Overton's 
 order in 1584, that the ordinance in the book of common prayer be henceforth 
 observed and bread only used. Rit. Com. Rep. n. p. 430, 7, and ante, 80. 
 
 262 Strype, Grindal, p. 188, App. No. 3; Grindal, Remains, pp. 350, 348. 
 "We are in good quietness both for the civil and ecclesiastical state," Grindal 
 remarks, and only five persons "committed for their obstinacy in papistical 
 religion." 
 
 263 Parker, Corr. p. 477 ; Strype, Parker, p. 491 ; Rit. Com. Rep. II. p. 415. 
 His articles require the service to be read and the sacraments to be ministered "in 
 such sort as is set forth by the laws of this realm, the queen's majesty's injunctions 
 and the advertisements, without any kind of variation," and ministers were to 
 observe "the ecclesiastical laws of this realm, the queen's injunctions and other 
 her highness' commandments, orders, decrees, and advertisements set forth for 
 the public administrations of God's holy word and sacraments." The "adver- 
 tisements " are also said to be " set forth by common authority," and " the queen's 
 majesty's injunctions and other statutes, orders, and advertisements set forth by 
 public authority " were to be well observed. 16, 50, 9, 31, 5. The things requisite 
 for the church and divine service were a bible of the largest size, a prayer-book, 
 the table of the commandments, a communion-board or table on a frame, the adver- 
 tisements, the table of degrees, a convenient pulpit, a silver communion-cup with 
 cover, a font, a surplice, and such like. Images, altars, shrines, rood lofts, mass- 
 books, and all other such monuments of superstition and idolatry were to be 
 defaced, pulled down, removed, and destroyed. See n. 317. 
 
 264 Twenty-seven Flemings had been taken at nine in the morning at Aldgate 
 and sent to prison. Four of them recanted, bearing faggots at Paul's Cross on 
 May 1 5th. One man and ten women were tried, on the 2ist, in the bishop's 
 court and sentenced to be burnt, but one recanted and the rest were banished. 
 Two appear to have appealed, for on May nth a commission went to the bishops
 
 2/8 ANGLICAN RITUAL. 
 
 95. A.D. 1576. On January 3rd, the congt d'elire went for 
 the election of Grindal to the see of Canterbury, to which he 
 had been appointed in December. 265 On February 8th, par- 
 liament and, on the loth, the Canterbury convocation met, 
 Whitgift being still prolocutor. 266 
 
 On the 1 7th, Grindal took his seat, and the queen's writ for 
 continuing the con-vocation being read, the usual audience was given 
 to the prolocutor and the committee of members of the lower house, 
 who were ordered to consider of reformanda in church affairs, and 
 commanded to treat of a subsidy. At the third session, February 
 24th, the book of the subsidy was produced and confirmed. On 
 March 2nd, the prolocutor and committee of five were told that the 
 bishops were conferring on certain important church matters, but, 
 owing to the thin attendance of bishops, the sitting was adjourned to 
 the i yth. On that day Grindal presided, and ordered certain written 
 articles, fifteen in number, to be read through, and upon the assent 
 of the bishops they were subscribed by the upper house, and this 
 done, convocation was prorogued to November 6th. 
 
 The articles were sent, on April 2Oth, to the Bishop of 
 London for publication by the bishops of the province, and in 
 order to their observance and execution by the clergy. 267 
 
 of London and Rochester, the deans of Westminster and St. Paul's, the Master of 
 the Rolls, and two justices of the Common Pleas, and some others, to try them. 
 On July 1 5th, the queen's writ was issued to the sheriff for their execution after 
 the old Roman and intolerant use and form. See Stow, pp. 1149 1151 ; Neal, 
 I. p. 223 ; Collier, vi. p. 543 ; Strype, Ann. II. p. 380 ; Fuller, ix. p. 104 ; 
 Card. D. A. I. pp. 359 361 ; Wilk. Cone. iv. p. 281, 282 ; ante, pp. 85, 100. 
 The two who were burnt are said to have previously recanted. See post, n. 304. 
 
 265 Strype, Grindal, p. 192. Sandys, bishop of London, was on March 8th 
 appointed to York. Strype, Ann. p. 422. 
 
 266 The see of Canterbury being vacant, it had been summoned by the Bishop 
 of London, upon letters from the Dean and Chapter of Canterbury, and was pro- 
 rogued to February I7th, to allow of Grindal presiding. 
 
 287 On March 2nd, "Episcopus London exposuit se et confratres suos habere 
 quaedam ardua negotia tractanda, statum ecclesiae Christi concernentia, super 
 quibus isto die, ratione absentiae reverendissimi et aliorum confratrum, non possent 
 commode tractare. Ideo negotium hoc differebatur in aliud tempus. Post varias 
 deinde continuationes convocatio congregabatur martii I7th, ubi archiepiscopus 
 praesens perlegi mandavit et fecit quosdam articulos in scriptis conceptos ; qui- 
 bus sic lectis, dictus reverend issimus et confratres sui praedicti consensum et 
 assensum suos unanimiter adhibuerunt, necnon nomina sua manibus suis propriis
 
 THE REIGN OF ELIZABETH. 279 
 
 96. In parliament, on the 'very first day of the session, a 
 notable speech was made by Peter Wentworth, member for 
 Tregony, on behalf of the liberties of the commons and 
 the right of freedom of speech and debate in religious or 
 other matters to which the queen had an objection. For this 
 offence he was committed to the Tower, after being formally 
 examined by a committee of the house, and only released on 
 March I2th by the queen's wish. 268 
 
 The 1 8 Eliz. c. 7 took away clergy from offenders in rape 
 and burglary, and from accused clerks. 269 
 
 97. On April 23rd, a new commission for ecclesiastical 
 causes was granted, three to be a quorum. The commis- 
 
 subscripserunt." Wilk. Cone. IV. p. 281 ; Card. Syn. II. pp. 540, i. 132138; 
 Strype, Grindal, pp. 194 197; Collier, VI. pp. 548 551; Joyce, Syn. p. 580; 
 Lathbury, Hist p. 184. The convocation of York met only to be prorogued to 
 March 23rd, when the subsidy was agreed to. 
 
 The articles were framed and enacted by the bishops only, the clergy having 
 no voice or veto, but only being required to agree to or subscribe to them. They 
 may have been, and probably were, read over to the lower house, but there is no 
 direct evidence of the fact. They were sent round to the bishops to enforce on, 
 and perhaps to be, subscribed by, the clergy. The royal assent was given only to 
 thirteen out of the fifteen, but how given, whether, as is probable, by signature (or 
 otherwise), is not known. The thirteen only were published. Strype, Grindal, 
 App. p. 62 ; Card. Syn. I. p. 135 ; Wilk. Cone. iv. p. 284 ; Grindal, Remains, 
 p. 185. 
 
 268 Mr. Wentworth maintained the right of the commons to deal with and 
 discuss matters and bills of religion. He had been one of the commons' com- 
 mittee, and in his speech reminded the house of the fact thus : "I was, amongst 
 others, the last parliament sent unto the Bishop of Canterbury for the articles of 
 religion that then passed this house. He asked us why we did put out of the 
 book the articles for the homilies, consecrating of bishops, and such like. ' Surely, 
 sir,' said I, 'because we were so occupied in other matters that we had no time to 
 examine them how they agreed with the word of God.' ' What,' said he, ' surely 
 you mistook the matter ; you will refer yourselves wholly to us therein ? ' ' No, 
 by the faith I bear to God,' said I, 'we will pass nothing before we understand 
 what it is ; for that were to make you popes ; make you popes who list, ' said I, 
 
 ' for we will make you none.' " Parl. Hist. I. pp. 783790, 798, 802 ; Parl. aria 
 Counc. p. 223 ; D'Ewes, pp. 236 244. 
 
 269 In 1448, in, from a Roman point of view, the good old ante-reformation 
 times, in consideration of a subsidy of six shillings and eightpence in the pound 
 granted to the king by the clergy, a pardon was granted to all religious and secular 
 priests of all felonies of rape done before June 1st in that year. 27 Hen. VI. c. 6 ; 
 Rot. Parl. v. p. 152, 25.
 
 280 ANGLICAN RITUAL. 
 
 sioners were to enforce the provisions of the Act of Unifor- 
 mity, and to exercise all manner of spiritual and ecclesiastical 
 jurisdiction in cases of errors, heresies, schisms, abuses, 
 offences, and false doctrine, with power to punish and deprive 
 at discretion. 270 In the diocese of Norwich we find one 
 Gawton suspended by the bishop for not wearing the sur- 
 plice nor observing "the orders of the queen's book," 271 whilst, 
 on the other hand, one of Grindal's first acts as primate was 
 to remove an inhibition of a clerk by the Bishop of 
 Chichester. 272 
 
 On May i6th, he commenced a metropolitan visitation of 
 his province, inhibiting the bishops meanwhile. For this 
 visitation, general articles of enquiry were prepared. 273 
 
 270 The commissioners were the primate and nine bishops, with Dr. Whitgift, 
 the deans of St. Paul's, Westminster, and Canterbury, the two secretaries of 
 state, the archbishops, chancellor, and vicar general, the Dean of the Arches, the 
 Master of the Rolls, Manwood, J. (afterwards chief baron), Bromley, S. G., and 
 other civilians and laymen. In cathedral matters six were to be a quorum. Strype, 
 Grindal, p. 208 ; App. p. 64. 
 
 271 Strype, Ann. II. pp. 448, 449. The queen's book was probably the book 
 of advertisements. 
 
 272 The bishop had inhibited the parson of Brighthelmstone for divers causes. 
 He appealed to the privy council, who referred the case to the primate, who first 
 removed the inhibition, and then, on a second complaint of the diocesan, confirmed 
 it. Strype, Grindal, p. 197 ; Grindal, Remains, p. 359. 
 
 273 The visitation was by commission, partly by the archbishop's officers and 
 the bishop of the see or by other commissioners. The articles for cathedrals are 
 given in Grindal, Remains, pp. 178 184; in Card. D. A. I. p. 362; and Wilk. 
 Cone. iv. p. 286. Those for the dioceses in the Remains, p. 157. See Strype, 
 Grindal, pp. 210 215, 256 ; Collier, vi. p. 552. Altars were to be taken down 
 and clean removed, the rood lofts (not the screen) to be taken down and altered, 
 all mass and other Latin service books, vestments, albs, tunicles, stoles, phanons, 
 pixes, handbells, sacrying bells, censers, crosses, candlesticks, holy water stoups, 
 images, and other such monuments and relics of superstition and idolatry were to 
 be destroyed, defaced, broken, and abolished. The cope was not to be worn in 
 any parish church or chapel, and no rites, gestures, nor ceremonies not appointed 
 by the book of common prayer were to be used. 
 
 There is no ground for supposing that Grindal in these articles was " trying 
 to supersede the existing law." The statement could only be made in pro- 
 found ignorance of the real facts of the case and of the effect of the legislation of 
 the time. Grindal was, like everyone else, liable to error and mistakes, but he 
 was able, honest, and conscientious. It was one thing to enforce a part only of the
 
 THE REIGN OF ELIZABETH. 28 1 
 
 98. On June 2Oth, the privy council dealt with and allowed 
 certain proposed reforms and alterations in the matter of dis- 
 pensations. 274 Soon after, or about this time, began the 
 conflict between the queen and Grindal on the question of the 
 " prophesyings," the mischiefs of which he laboured to re- 
 form. 275 On November 7th, he sought to remedy the abuse 
 of inhibition from his own courts to inferior ones. 276 On 
 December ist, injunctions were given to the Dean and Chapter 
 of Gloucester. They were required 
 
 "to use those hoods, that habit, and those caps which it becomes 
 ecclesiastical persons to use, and not oppose the queen's majesty's 
 injunctions or ordinations or articles, made by certain of the queen's 
 commissioners, viz. Mathew, archbishop of Canterbury, Edmund, 
 bishop of London, Richard, bishop of Ely, Edmund, bishop of 
 Rochester, Robert, bishop of Winton, Nicholas, bishop of Lincoln, 
 January 25th, in the seventh year of the queen." 277 
 
 On December I3th, the privy council signified to the 
 primate the queen's pleasure that the Ember Days and 
 Lent should be strictly observed, 278 and on December 
 
 law, another thing to try "to supersede" it by a law of his own. Grindal's forbear- 
 ance might have prompted him, personally, to do the one (not that he did it) ; but 
 to have done the other, to have ordered the destruction of altars, roods, copes, 
 albs, tunicles, stoles, and vestments, knowing, as he must and would, that all or 
 some of them were lawful and ordered by the rubric and the statute, and had 
 never been done away with by lawful authority, is to credit him with a simplicity, 
 ignorance, and fatuity he certainly did not possess. Collier remarks on his articles 
 that " the reader may perceive that he was no negligent governor, nor yet a person 
 of latitude and indifference for the ceremonies of the church. " And speaking of 
 the prophesyings and the conflict with the queen, he adds, " Grindal, to give him 
 his due, was a prelate of more conscience and courage than to be dazzled with the 
 lustre of a court .... He writes like a subject in the state and a governor in the 
 church, and takes care neither to forget her majesty nor himself." Collier, vi. 
 PP- 555 557. 5 6 5 5 Perry, Lawf. Ch. Orn. p. 286. 
 
 274 Strype, Grindal, pp. 203, 218. 
 
 278 Id. p. 220 ; Remains, p. 373 ; Wilk. Cone. IV. p. 287 ; Card. D. A. I. p. 
 367; Collier, vi. p. 555; Fuller, ix. pp. 121 131. 
 
 276 Grindal, Remains, p. 361 ; Strype, Grindal, pp. 203 209, 218. 
 
 277 Strype, Grindal, p. 212 ; Park. p. 160. The advertisements are referred to. 
 
 278 Strype, Grindal, p. 226 ; Collier, vi. pp. 565, 566 ; Wilk. Cone. IV. p. 
 288 ; Card. D. A. I. p. 370. The archbishop sent the letter on December 2ist to 
 the Bishop of London to distribute in the province. Strype, Grindal, p. 227.
 
 282 ANGLICAN RITUAL. 
 
 2oth, Grindal addressed the queen on the subject of 
 prophesyings. 279 
 
 99. A.D. 1577. In April the queen wrote to Whitgift 
 direct, ordering him to suppress prophesyings; 280 and on 
 May 7th, a circular letter to all the bishops went to the same 
 effect 281 Upon Grindal's refusal to obey the queen's com- 
 mands, the privy council sequestered his jurisdiction, and 
 confined him to his house for six months. 282 At the end of 
 that time, Cecil sent a private and kindly message to him, 
 giving advice and directions ; 283 but although the archbishop 
 made his submission on November 3Oth, the sequestration 
 was not removed, and he continued in disgrace till I582. 284 
 On December I7th, Aylmer, bishop of London, visited his 
 diocese. 285 
 
 100. A.D. 1578. The sequestration ab officio not being 
 thought sufficient, it was now proposed to deprive Grindal ; 
 but this being set aside, the queen and the privy council 
 nominated the ecclesiastical judges or officials of his courts. 286 
 This year Archbishop Sandys visited his province ; his 
 articles agree in their requirements as to rites, ceremonies, 
 and ornaments with those of Cox, Grindal, Parker, and 
 Aylmer. 287 A commission, dated May I4th, was issued by 
 the queen to visit the cathedral church of Durham. 288 
 
 279 Grindal, Remains, p. 376 ; Fuller, ix. p. 123 ; Collier, VI. pp. 557565. 
 
 280 Strype, Whitgift, p. 81 ; Wilk. Cone. IV. p. 290; Card. D. A. I. p. 379. 
 
 281 Wilk. Cone. IV. p. 289 ; Card. D. A. I. p. 373. A special letter was also 
 afterwards sent to the Bishop of Lincoln. Strype, Ann. u. p. 486 ; Grindal, 
 P- 231- 
 
 282 Id. p. 231. 
 
 283 This would appear to have been about November 26th. See Remains, p. 
 395 ; Strype, Grindal, p. 234. 
 
 284 Remains, pp. 392, 400 ; Card. D. A. I. p. 377 ; Wilk. Cone. IV. p. 289. 
 
 285 His visitation articles are much the same as Grindal's, the first twenty being 
 almost identical, so that he, too, must have been "trying to supersede the existing 
 law." Rit Com. Rep. n. p. 418; Strype, Aylmer, p. 29. 
 
 286 Strype, Grindal, pp. 239, 241. The archbishop, however, made the 
 appointments. 
 
 287 Rit. Com. Rep. II. p. 421. 
 
 288 Strype, Ann. n. p. 521. The object was to determine certain matters
 
 THE REIGN OF ELIZABETH. 283 
 
 101. A.D. 15/9. Many puritan ministers now, it would 
 seem, took livings, but only preached. This called forth, 
 on January i/th, a privy council mandate to Grindal 
 to compel all such to execute the duties of their office, 
 and to send the untractable ones up to the council to be 
 dealt with. 289 
 
 1 02. A.D. 1580. A shock of earthquake happening on 
 April 6th, the privy council, on the 23rd, sanctioned and 
 directed the use of a form of prayer prepared by Grindal in 
 all the dioceses of the realm. 290 On June i8th, it was followed 
 by an order of the council, enforcing attendance at church and 
 ordering the ejection of unfit schoolmasters. 291 On October 
 3rd, came a royal proclamation " against the sectaries of the 
 Family of Love." 292 
 
 103. A.D. 1581. On January i6th, parliament and, on the 
 i /th, the Canterbury convocation met. 
 
 The Bishop of London presided by virtue of a commission from 
 Grindal. There was no sermon, but the prolocutor being appointed, 
 the bishops treated (by and among themselves) of the matters requir- 
 ing reformation in the church. 293 At their next meeting in the 
 chapter house, on January 27th, the Bishop of London produced 
 a letter from the privy council concerning the sectaries of the Family 
 of Love, which was read and (together with the question of how recu- 
 sants were to be dealt with) discussed. The debate over, the 
 prolocutor and the committee of six members of the lower house was 
 sent for, and the council's letter, with the bishop's proposals for 
 
 affecting Whittingham, the dean. The commissioners were the archbishop, the 
 bishops of Durham and Carlisle, the Dean of York, the lords Huntingdon and 
 Evers, two knights, two doctors of law, with others, presumably civilians. 
 
 289 \Vilk. Cone. IV. p. 292 ; Card. D. A. I. p. 385 ; Strype, Grindal, p. 244 ; 
 Ann. n. p. 585, where it appears the orders were carried out upon a letter from 
 the queen as well as from the council ; see also Strype's Aylmer, pp. 65 68. 
 
 290 Stow, p. 1 163 ; Strype, Grindal, p. 248 ; Aylmer, p. 78. 
 
 291 Strype, Grindal, p. 254 ; Card. D. A. I. p. 393 ; Wilk. Cone. IV. p. 296 ; 
 Collier, vi. p. 606. 
 
 292 Card. D. A. i. p. 396 ; Wilk. Cone. iv. p. 297. See also the articles sent 
 by the privy council to Aylmer to enforce. Strype, Aylmer, p. 8l. 
 
 293 "Dominus locumtenens, et confratres sui tractatum aliquem habebant inter 
 se de quibusdam in ecclesia reformandis. " Wilk. Cone. iv. p. 292.
 
 284 ANGLICAN RITUAL. 
 
 a reformation, was delivered to him, with a command to deliberate on 
 the manner and form of the clergy subsidy. 294 
 
 On February 3rd, the prolocutor and four others appeared before 
 the bishops, and discussed for a time the bishop's articles against the 
 new sect. In the afternoon session the bishops met and considered 
 the articles agreed upon in the synod of 1575, drafting certain chap- 
 ters for confirmation by parliament. On the i7th, the subsidy 
 was confirmed, and no further business seems to have been done 
 (save the drawing up of the addresses to the queen for Grindal's 
 restitution), the convocation being prorogued on March zoth. 295 
 
 104. In parliament a motion by Mr. Went worth for a 
 public fast and for daily preaching was carried by 115 to no, 
 but the queen misliking the proceeding, the house apologised 
 and submitted, her majesty graciously accepting thereof. 296 
 The passing of the 23 Eliz. c. I was followed up by a letter, 
 May 28th, from the council to the archbishop, who, in obedi- 
 ence thereto, sent round a letter of his own with seven articles 
 of enquiry, a copy of the council's orders going therewith. 297 
 The Bishop of Exeter, sometime in this year, deprived 
 Anthony Randal, parson of Lydford, for heresy. 298 
 
 294 Wilk. Cone. iv. p. 292. 
 
 295 The address to the queen was drawn up by Matthew, the dean of Christ 
 Church, on behalf of the lower house, the bishops framing one of their own. The 
 articles drawn out by the bishops seem to have been presented to and agreed upon 
 by the House of Commons. See Wilk. Cone. IV. pp. 292 295, 299 ; Strype, 
 Ann. II. p v 628 ; Grindal, p. 258; Fuller, ix. p. 119; Collier, vi. p. 602. The 
 subjects of excommunication and penance are said to have been also considered, 
 Grindal drawing up a paper and prescribing a form of penance. Strype, Grindal, 
 pp. 259 262; Wilk. Cone. IV. p. 298; Remains, pp. 451 457. The only 
 business done at York was the granting the subsidy. Wilk. Cone. iv. p. 301. 
 
 296 Mr. Paul Wentworth was brother to Mr. Peter Wentworth, M.P. for 
 Tregony. The reason given by the vice-chamberlain for the queen's objection 
 was that for the house to indite a form of a public fast without order and without 
 her privity "was to intrude upon her authority ecclesiastical." Parl. Hist. I. pp. 
 811, 814; Collier, ^vi. p. 600; D'Ewes, pp. 282 284. 
 
 297 The letter was to search for recusants, mass-sayers, and hearers, and to see 
 that there were no unlicensed schoolmasters. Strype, Grindal, pp. 264 266 ; 
 Wilk. Cone. iv. p. 301 ; Card. D. A. i. p. 400; Collier, vi. p. 601. 
 
 298 Strype, Ann. III. p. 22. Randal appealed to the arches, and thence to the 
 delegates, but without success. See the bishop's letter to Cecil. Ellis, iv. p. 34, 
 3rd ser., and post, h. 352.
 
 THE REIGN OF ELIZABETH. 285 
 
 105. A.D. 1582. Grindal appears to have now both made 
 his submission to the queen and been restored to the 
 exercise of his jurisdiction j 299 and on April 6th, fresh letters 
 were sent to him by the privy council, requiring him to make 
 further search for recusants. 300 
 
 106. A.D. 1583. Grindal's resignation being desired by the 
 queen, he wrote, in January, to tender it, and in April sent in 
 to Cecil a draft form, 301 but his death in July prevented 
 the design being carried out. We, however, find him acting 
 in the dispute between the Bishop of Lichfield and his 
 chancellor, and, on January 2oth, issuing a commission in his 
 own name to visit the diocese. 302 On June 2ist, Aylmer 
 visited his diocese, when a general subscription by the clergy 
 was again required. 303 
 
 On September i/th, one John Lewes was burnt alive at 
 Norwich for denying the divinity of Christ. 304 On the 23rd, 
 
 299 The archbishop was summoned before the council, and the cause of her 
 majesty's displeasure stated. Grindal, Remains, pp. 471, 400; Collier, vi. p. 
 628 ; Strype, Grindal, pp. 271, 272. 
 
 300 Strype, Grindal, p. 269 ; Remains, pp. 428, 429. 
 
 301 Remains, pp. 397, 398, 402 ; Strype, Grindal, pp. 277, 285. 
 
 302 The case had been referred, on appeal to the privy council, to the arch- 
 bishop. Strype, Ann. in. pp. 91 95 ; Whitgift, pp. 99 105 ; Grindal, p. 272. 
 
 303 Strype, Aylmer, p. 106. 
 
 304 Stow, p. 1 175 ; Fuller, IX. p. 169. He would have been tried and sentenced 
 by the bishop, who already had, in consistory, on April I3th, 1579, cond2mned 
 Matthew Hamont, a ploughwright, for heresy, for which he was burnt on May 
 1 3th following, his ears being first cut off for abuse of the queen and privy council. 
 Collier, VI. p. 599. In February, 1589, Francis Ket, a master of arts, was 
 "convented" before the Bishop of Norwich for heresy, and burnt. In March, 
 1611, Bartholomew Legate "was convented for Arianism" before King, the 
 bishop of London, sitting in the consistory at St. Paul's, and being convicted of 
 heresy, the writ de haeretico issued on the bishop's significavit, and he was forth- 
 with burnt at Smithfield. And the next month Edward Wightman, convicted of 
 heresy by the Bishop of Lichfield, was sentenced and burnt as an obstinate heretic 
 at Lichfield. In Legate's case there seems to have been a doubt as to whether the 
 writ could go. Coke rightly said, "No," but the chief justice, the chief baron, with 
 two other judges certified the king that it could. The certificate appears to have 
 relied on precedent rather than law, for, the common law knowing no such writ 
 and the statutes being repealed, the writ, such as it was, was gone with the system 
 that had invented it. Stow, p. 1261; Collier, vn. p. 380; Fuller, x. p. 64;
 
 286 ANGLICAN RITUAL. 
 
 Whitgift was confirmed as Grindal's successor, being charged 
 by the queen with the restoration of order and discipline in 
 the church and the enforcing obedience to the law, which, 
 "through the connivance of some prelates, the obstinacy of 
 the puritans, and the power of some noblemen was," said the 
 queen, " run out of square." 305 
 
 107. Whitgift lost no time in carrying out the wishes of 
 the queen in enforcing uniformity and obedience to the lawful 
 church order. Twelve articles were drawn up, agreed upon, 
 and signed by himself and eight bishops of his province ; the 
 queen also gave her " most gracious assent and allowance to 
 them." 306 On October iQth, he sent them round, with 
 
 3 Inst. p. 40 ; Hale, P. of C. I. pp. 395, 405 ; Comyn, Dig. pp. 328, 329 ; 12 
 Rep. 57, 93. Before the pretended statute 2 Hen. IV. c. 15, there was no law 
 in England punishing heresy, or difference of opinion in matters of religion, 
 with death. It was not a capital offence. The penalty was sacerdotal, being 
 imported from the Roman canon law, which in its turn had embodied, con- 
 tinued, sanctioned, and, wherever it gained sway, enforced in an intense degree, 
 and to the eternal shame of a so-called Christian church, the barbarous decrees 
 and punishments of the codes of Theodosius and Justinian. See ante, p. no, n. 
 91 ; p. 228, n. 132; p. 116, n. 107; and App. Q. All doubts as to the writ 
 were finally set at rest in 1676 by the 29 Car. II. c. 9 taking it away, but saving 
 "the jurisdiction of protestant archbishops and bishops" in cases of "atheism, 
 blasphemy, heresy, and schism. " 
 
 There was no appeal to the delegates in either case. In that of Legate the 
 king himself interfered before his conviction with a view to "his conversion," but 
 all efforts failing he was tried and executed. Wightman had maintained his 
 opinions before the ecclesiastical commissioners, but that was all, for no appeal 
 lay from the bishop to them. His seems to have been a case of lunacy, for he 
 said that he was the Elijah foretold by the prophet. Neal, I. p. 456, where the 
 writ for burning Legate is given. They were the last executions for heresy, for the 
 "Spanish Arian," of whom Fuller speaks, that was condemned, died in prison. 
 The last death by burning was that of a woman at Ilchester on May 8th, 1765, for 
 poisoning her husband. 
 
 305 Neal, I. p. 260. 
 
 306 Strype, Whit. pp. 11$ 117; Card. D. A. i. p. 411 ; Wilk. Cone. iv. p. 
 307 ; Collier, VII. p. I ; Neal, I. pp. 260 262. The articles were not new, and 
 the three chiefly objected to were in accordance with the law as it stood, whatever 
 doubt there may have been as to the power to require subscription to them. They 
 were in fact affirmed and renewed in Canon 36 of 1604. The articles appear to 
 have been drawn in October, by what appears to be the original draft, given in 
 Lord Selborne's Notes, p. 75. The draft contained a note on the article which 
 mentioned the advertisements. "The article is warranted both by the advertise-
 
 THE REIGN OF ELIZABETH. 287 
 
 a letter, to the bishops to cause them to be put in execution 
 in their dioceses and jurisdiction, and to certify to that 
 effect. 307 Their publication " forms an important epoch in 
 the history of the church." They required, amongst other 
 things, 
 
 IV. That all preachers and others in ecclesiastical orders do at 
 all times wear and use such kind of apparel 308 as is prescribed unto 
 them by the book of advertisements and her majesty's injunctions 
 anno primo. 
 
 VI. None to preach, or minister, or execute any ecclesiastical 
 function unless he consented and subscribed before the ordinary to 
 the " Three Articles " relating 
 
 1. To the queen's supremacy. 
 
 2. To the use of the common prayer and the forms therein 
 prescribed. 
 
 3. To the thirty-nine articles of 1562. 
 
 1 08. On November 3Oth, ten articles of inquiry were sent 
 by the privy council to the archbishop to be put in force, 309 
 and were, on December I2th, forwarded by Whitgift to the 
 Bishop of London for distribution amongst the other bishops 
 of the province. 310 On the 6th, eight clergymen, who were 
 suspended ab officio for refusing to subscribe to the book of 
 common prayer, appeared before Whitgift and three other 
 bishops, and explained that the reason of their non-conformity 
 was "that there were several passages in the rubric which 
 they desired to be explained." On having their scruples 
 
 ments set out by her majesty's authority and also by the queen's injunctions, anno 
 primo Elizab." St. Pap. Dom. Eliz. p. 163, No. 31 ; Lord Selborne, Notes, 
 pp. 77, 25. The "Three Articles" were those set out under Art. vi. 
 
 307 Strype, Whit. pp. 117119; Wilk. Cone. IV. p. 303; Card. D. A. I. 
 p. 404- 
 
 308 This relates to the every-day apparel only. The thirtieth injunction 
 of 1559 dealt with the ordinary dress of the clergy and members of the universities, 
 the gown, square cap, and tippet or stole. The injunctions contain no direction 
 as to the ornaments or dress of the officiating minister. The advertisements 
 regulate both the ordinary and "outward apparel" of the clergy as well as the 
 dress of the minister. 
 
 309 Strype, Whit. p. 119. 
 
 310 Id. p. 1 20 ; Wilk. Cone. iv. p. 303 ; Card. D. A. I. p. 407.
 
 288 ANGLICAN RITUAL. 
 
 satisfied, they all subscribed. 311 On December Qth, an eccle- 
 siastical commission was issued, in order to enforce the Act of 
 Uniformity and punish offences against its provisions, either 
 by church censures or, on conviction by a jury, by fine and 
 imprisonment as the act directed. 312 
 
 311 The "ornaments rubric " was not one of them. Whitgift, however, says, 
 in his defence of the answer to the second admonition, that some of the puritans 
 " note certain contrarieties in this church, as between the communion book and 
 injunctions, touching wafers ; the communion book and advertisements concerning 
 church vestures ; the canons and the pontifical in not ordering of ministers sine 
 titulo ; and such like matters of no importance. . . But in these same matters they 
 are much deceived ; for, as I suppose, in matters of ornaments of the church and 
 of the ministers thereof, the queen's majesty, together with the archbishop or the 
 commissioners in causes ecclesiastical, have authority by act of parliament to alter 
 and appoint such rites and ceremonies as shall from time to time be thought to 
 them most convenient. " And he held the authority of the magistrates to appoint 
 in such matters unquestionable, so that it be not repugnant to the word of God, 
 "except you will make this the question, whether in such matters we ought to be 
 directed by the magistrates and governors of the church or by every private pastor 
 in his several charge." It is clear that Whitgift held that " other order" had been 
 lawfully taken, nor did Cartwright object that it had not, but only to a supposed 
 apparent conflict of laws. Works, ill. p. 510; Park. Soc. p. 1853. Speaking of 
 the "book of ordering ministers now used," he says " there is neither required alb, 
 surplice, vestment, nor pastoral staff." p. 473; Collier, vn. p. 19; Strype, 
 Whit. pp. 129, 130, 143 ; Neal, I. p. 263. Under the proviso of the Elizabethan 
 Act of Uniformity the queen, with the archbishop, may still take further order in 
 matters of ceremonies or rites. 
 
 312 Strype gives no list of the members, but sets out their jurisdiction and 
 powers in matters of heresy and non-conformity. Ann. in. p. 180 ; Whit. pp. 
 134, 135. Speaking of this commission, Hallam says it consisted of forty-four 
 commissioners, twelve of whom were bishops, many more privy councillors, and the 
 rest either clergymen or civilians. Const. Hist. I. p. 200. Three were to be a 
 quorum. 
 
 We meet with others ; one of June i6th, 1596, for the diocese of Winchester, 
 sixteen laymen and nine ecclesiastics. Another, for the same diocese, dated 
 October loth, 1597, had two lay and two clerical members added. That of 
 November 24th, 1599, for the province of York, had seventy-five laymen to fifty- 
 five clerical members. The high commission of February 3rd, 1601, had twenty- 
 nine lay and twenty-five clerical members. That for the diocese of Winchester, 
 August 26th, 1603, had an equal number of laymen and clerks. It was ad- 
 dressed to the primate, the lord high admiral, and others; and they were to 
 enquire circa haeresim et alias offensiones. One went on September nth, 1604, to 
 Lords Bath, Pembroke, and Devonshire, with the Bishop of Exeter and others, 
 "to exercise ecclesiastical authority in the diocese of Exeter." A like commis- 
 sion, for the diocese of Chester, went on March 22nd, 1605 to the lord chancellor,
 
 THE REIGN OF ELIZABETH. 289 
 
 109. A.D. 1584. In this year Whitgift began, or continued, 
 his metropolitan visitation, that he might as 
 
 " early as possible apply some remedy to the neglects of ministers in 
 the observance of the laws and customs of the church, and to reduce 
 them to better obedience and compliance therewith." 313 
 
 In this endeavour he was supported by Aylmer, bishop of 
 London, who came, says Neal, " not behind his metropolitan 
 in acts of severity," whilst Sandys, archbishop of York, was 
 no less active "in his province." 314 
 
 Assent to the three articles was especially pressed, all the 
 ministers everywhere being called upon to subscribe on pain 
 of suspension or deprivation. Very many refused, and were 
 forthwith suspended, some being sent for trial to the assizes. 315 
 
 the Archbishop of York, and others. By a third, of May 9th, the primate, the 
 lord high admiral, and others, were appointed commissioners "to hear and deter- 
 mine ecclesiastical causes in the diocese of Winchester." A fourth, dated July 
 1st, 1608, empowered the primate, the lord chancellor, and others to exercise juris- 
 diction against Jesuits, "and to reform all heresy and schism in England." That 
 of April agth, 1620, which had power to deal with "all and singular apostacies, 
 heresies, great errors of faith and religion," as well as to seize "all massing stuff, 
 relics, or other like superstitious things," had some fifty-four lay to thirty-three 
 clerical members, whilst the one, of the same year, for the province of York, 
 counted thirty-nine lay and fifty clerical. That of January 2ist, 1625, had fifty-nine 
 laymen and forty-five clergymen, and the one for York of July 1st consisted of 
 thirty-six laymen to seventy clergymen. The general one of February I5th, 1626, 
 contained some fifty lay and forty-six clerical members. That for York, of August 
 I5th, 1627, had thirty-two laymen (in addition to the "councell in fee or ordinary 
 in the north for the time being," and the judges of assize) to seventy-eight clergy- 
 men. On December I7th, 1633, a special commission went to sixty-two laymen 
 and forty-hve clergy. Finally, the 16 Car. I. c. II took away, in 1640, the high 
 commission court, for the reason given by Ayliffe. Parerg. p. [192] ; see Rymer, 
 xvi. pp. 291, 324, 386, 400, 546; St. Pap. Dom. James I. ix. No. 34; xm. 
 No. 30; xiv. No. 3; xxxv. No. I ; Rymer, xvn. pp. 200, 258, 648; xvm. 
 pp. 124, 930; xix. p. 487. 
 
 313 Strype, Whit. pp. 123, 131, 216. The visitors were civilians and divines, 
 with sometimes the bishop. 
 
 314 Neal, I. pp. 281, 316. Neal says that Aylmer, at his first visitation, sus- 
 pended thirty -eight clergy in Essex for not using the surplice. Strype, Ann. ill. 
 p. 227. 
 
 sis \Vhitgift himself summoned some nineteen ministers of Kent, and, on their 
 refusing to sign the articles, he at once suspended them. In Norfolk sixty-four, 
 in Suffolk sixty, in Sussex about thirty, in Essex thirty-eight, in Lincolnshire 
 
 19
 
 ANGLICAN RITUAL. 
 
 On February 4th, Whitgift gave an account of his proceedings 
 with the Kent non-conformist ministers in a letter to the privy 
 council, defending the subscription to the Three Articles, and 
 pointing out that out of over threescore preachers in his 
 diocese only ten had refused; and it was the same in the other 
 dioceses, Norwich excepted. 316 
 
 no. On February /th, the primate commissioned a lay- 
 man and a clerk to visit and exercise episcopal jurisdiction 
 in the diocese of Norwich. The visitation articles shew 
 Whitgift's decision " in all the points resisted at this time by 
 the puritans." 317 In April, the Three Articles are said to have 
 
 twenty-one, besides numbers in the other dioceses and counties, are said to have 
 been suspended for non-conformity, whilst forty-nine were deprived. Strype, 
 Whit. pp. 123 129, 152 159 ; Neal, I. pp. 263 303. In the 9285 parishes 
 there were said to be, in 1586, 2000 preachers ; but Whitgift sums up only 835 
 preachers in his province of 8200 churches or parishes, and of these only forty-nine 
 refused subscription, so that the bulk of the non-conformists must have consisted 
 of the non-preaching but beneficed clergy and curates. If we put the parishes of 
 the province of York at 1 100, there would be, taking the Canterbury proportions 
 as a test, a dozen non-conformists, preachers. The bishops, in their answer to the 
 articles presented to parliament, speak of 18,000 benefices in England, but this 
 must be a mistake. Strype, Whit. pp. 155, 156; Card. D. A. I. p. 432. If the 
 suspensions in Norfolk and Suffolk be taken as a guide, where there were 
 124 ministers suspended in 1121 parishes, we should have about a tenth of 
 the parochial clergy suspended or deprived. Neal, however, says that one-third 
 part "were covered with a cloud of suspensions. " I. p. 311. 
 
 316 Strype, Whit. p. 127. 
 
 317 If the articles are any test, Whitgift too, like Grindal, was "really trying 
 to supersede the existing law " ; for whilst enquiring if the minister used any other 
 than the prescribed form of prayer and the administration of the sacraments and 
 other rites and ceremonies (which meant, if the "other order" was not taken, the 
 insisting on the ornaments of the first book of Edward VI.), he is inconsistent 
 enough to ask in those for the diocese of Chichester, in 1586 : Art. 5. "Whether 
 doth your minister in public prayer time wear a surplice, and go abroad apparelled 
 as by her majesty's injunctions and advertisements prescribed." Card. D. A. n. 
 p. 6; Strype, Whit. pp. 242, 243; App. p. 105; Wilk. Cone. IV. p. 318. 
 
 Overton, too, the bishop of Lichfield, in his articles of this year, appears to have 
 been as great an offender as Grindal and all other bishops since his time, for he 
 asks, in apparent ignorance of their now asserted legality, "whether your altars, 
 rood lofts, and other monuments of superstition, be clean defaced and taken away, 
 and whether mass books, portases, or any superstitious legendaries, vestments^ 
 crosses, images, or any other relics or monuments of idolatry, be either known or 
 suspected to remain." Rit. Com. Rep. n. p. 428.
 
 THE REIGN OF ELIZABETH. 29 1 
 
 been published by Whitgift for general subscription. 318 In 
 May the primate, with some others of the ecclesiastical com- 
 mission, drew up at Lambeth a series of twenty-four inter- 
 rogatories or articles. 319 They were afterwards put in use. 
 But all this " diligence " in " reducing the ministers of the 
 church to an uniform observance of rules, created," says 
 Strype, " a great deal of disturbance " ; and the primate was 
 held by many to act with some harshness in insisting on 
 an uniformity of order and discipline. 320 In July we find 
 Whitgift issued a commission to a Mr. Finch to claim clergy 
 for clerks indicted. 321 
 
 in. On November 23rd, parliament, and on the 24th, the 
 
 Whitgift calls them "her majesty's advertisements." Grindal speaks of "the 
 apparel ordained by the queen's majesty's authority in the treatise entituled the 
 advertisements," which Mr. J. Parker (Letter, p. 56) considers to mean that the 
 apparel only, and not the treatise ordering it, was ordained by the queen's 
 authority, but that opinion needs no refutation. Others, again, write of "the 
 advertisements set forth by public authority." 
 
 Mr. Parker, however, remarks (Letter, p. 52) that "there appears to be a 
 distinction drawn between the injunctions issued ' by the queen ' and the advertise- 
 ments issued 'by public authority.'" The injunctions were put forth by the 
 queen herself under and by virtue of the common law powers of the supremacy 
 and independently of any statute. The advertisements were issued under or in 
 exercise of the power given to the queen by a public act. They were the queen's 
 advertisements, as being orders framed by her command and issued by her 
 authority. But inasmuch as that authority was given by a public act, they were 
 also said to be set forth by public or common authority. They are also called 
 "the bishops' advertisements," as being framed and revised by the metropolitan 
 and other bishops. Card. D. A. II. pp. 3, 6 ; Wilk. Cone. iv. p. 318. 
 
 318 Strype, Whit. p. 125. 
 
 319 They were to be administered ex officio mero, and they were sent in June to 
 Cecil, who, on July ist and subsequently, expressed his disapproval of them as 
 inquisitorial and harsh. Whitgift made his vindication in his letters of July 2nd 
 and I5th. Id. pp. 135, 157163 ; App. pp. 49, 6368 ; Neal, I. p. 276 ; Fuller, 
 p. 154. For Whitgift's controversy with Beal, a zealous friend of the puritans, 
 see Strype, Whit. pp. 143 152. For the form of summons to appear before the 
 commission, see Neal, i. p. 273, n. i ; 12 Rep. p. 26. 
 
 320 Id. p. 143. Whitgift, however, in his letter to Cecil of December 26th, 
 said he stood not on these matters, except as a matter of conscience and duty to 
 the church, and in accordance with the "laws and orders already established" 
 that "could not justly be impeached." 
 
 321 Strype, Whit. p. 217. 
 
 19 2
 
 292 ANGLICAN RITUAL. 
 
 southern convocation met. After the usual formal business, 
 the subsidy was treated of and passed on December i6th. 
 
 On the 1 8th, John Hilton, a clerk who had been tried and im- 
 prisoned by the queen's commission for heresy, and a Thomas 
 Shoveler, who had pretended to be in orders, and had also been 
 tried and imprisoned for the offence, were summoned to appear 
 before the bishops on December 22nd, when Hilton formally abjured 
 his heresy, and was ordered to do penance at Paul's Cross and 
 recant in St. Martin's Church before the lower house. Nothing was 
 done in the remaining ten sessions, save that some articles were 
 delivered by the archbishop to the prolocutor for examination by the 
 lower house. Six decrees and other orders were also made by the 
 bishops for ministers. 322 
 
 112. In parliament a bill for the better and more reverent 
 observing of the Sabbath was, on December /th, sent up to 
 the lords, and, after much disputation and many amendments, 
 was passed by both houses, but at last 
 
 " dashed by her majesty the last day of this parliament upon that 
 prejudicated and ill-followed principle (as may be conjectured) that 
 she would suffer nothing to be altered in matter of religion or 
 ecclesiastical government." ^ 
 
 Two bills on pluralities and appeals from the ecclesiastical 
 court were read a second time in the commons, and one 
 
 322 The articles were framed and passed by the bishops and, on March 3ist the 
 next year, confirmed by the queen. The clergy also petitioned the queen against 
 the pluralities bill. Card. Synod. II. p. 556. What became of Shoveler is not 
 stated, but Hilton's recantation ran : "Before the most reverend father in God, 
 John, archbishop of Canterbury, primate and metropolitan of all England, and you 
 the reverend fathers in God, the bishops of this your province of Canterbury, here 
 congregated and assembled together in this holy synod and convocation, I, John 
 Hilton," etc. The lower house had no jurisdiction in the matter. For the orders 
 for ministers, see Card. D. A. II. p. I ; Wilk. Cone. IV. p. 318. For the text of 
 Hilton's recantation, see Fuller, ix. p. 175. It is expressed to be made of his own 
 free will. A penance was afterwards imposed. Shoveler, as a layman, probably 
 declined to appear. For the archbishop's mandate for the publication of the 
 articles when confirmed by the queen, see Wilk. Cone. iv. pp. 315 318. For 
 the six articles, see Strype, Whit. pp. 209, 211 ; App. xvm. p. 85 ; Card. Syn. I. 
 p. 139; Wilk. Cone. iv. p. 315. 
 
 323 D'Ewec, pp. 315, 31 6 322, 333. 336, 338, 342, 354 ; Parl. Hist. I. 
 p. 823.
 
 THE REIGN OF ELIZABETH. 293 
 
 touching fast days was passed. 324 The queen prorogued par- 
 liament in person, referring to the disorders in the church thus : 
 
 " Yet one matter toucheth me so near, as I may not overskip, religion, 
 the ground on which all other matters ought to take root, and, being 
 corrupted, may mar all the tree. And that there be some fault- 
 finders with the order of the clergy which so may make a slander to 
 myself and the church, whose overruler God hath made me ; whose 
 negligence cannot be excused if any schisms or errors heretical were 
 suffered. Thus much I must say that some faults and negligences 
 may grow and be, as in all other great charges it happeneth and 
 what vocation without ? all which if you, my lords of the clergy, do 
 not amend, I mean to depose you. Look ye, therefore, well to your 
 charges. This may be amended without heedless or open exclama- 
 tions." 325 
 
 This year the Archbishop of York " was cast by sentence 
 of the judges delegates " in a suit, a commission of review not 
 being granted, as Cecil had wished. 326 
 
 324 D'Ewes, pp. 349, 341. The 27 Eliz. c. n, 3 repealed 5 Eliz. c. $, II. 
 See a letter of Whitgift's to the queen on the House of Commons "dealing 
 in causes of the church." Strype, Whit. p. 198. 
 
 323 Stow, p. 1181 ; D'Ewes, p. 328; Parl. Hist. I. p. 834. The parliament 
 was prorogued on March 2gth, 1585. The puritans lost no time in moving 
 parliament for a reformation or relaxation of church discipline. On December I4th, 
 they presented three petitions to the House of Commons, and this gave occasion to 
 Dr. Turner to move the first reading of a bill and book, "which," he said, "was 
 prepared by godly ministers," but it was thrown out. Committees were, however, 
 appointed to consider the petitions and put them into shape. They framed 
 sixteen articles out of them, touching matters that required reform, and presented 
 them, by petition, for the consideration of the upper house. The answer of the 
 upper house was conveyed by the Archbishop of York and Cecil to the commons, 
 who, after debate, agreed that their committees, with some legal members added, 
 should meet and confer on the matter. Of what came of the meeting we know 
 nothing. But as a result of the debates, a bill against pluralities was brought in. 
 Bills for swearing bishops not to act contrary to the common law, to reduce the 
 fees of the ecclesiastical courts, and permit marriage at all times of the year, and 
 other measures affecting the church, were also brought in. For the facts and 
 documents, see Strype, Whit. pp. 176 299; App. pp. 70 85; D'Ewes, pp. 
 339. 340. 344, 354, 357 360, 361, 3 6 4, 3^9, 37, 37 1 ; Wilk. Cone. iv. pp. 
 308314; Neal, i. pp. 293300; Collier, vn. pp. 3646; Fuller, ix. p. 173; 
 and Strype, Ann. in. pp. 220 230 ; App. pp. 68 90, Nos. 38, 39, where 
 he criticises D'Ewes, and professes to give a more correct text. 
 
 326 Strype, Aylmer, p. 113. The court of high commission, though not a court
 
 294 ANGLICAN RITUAL. 
 
 113. A.D. 1585. The non-conformist clergy having failed in 
 their appeal to parliament, now again applied to their friends 
 at court, but without success, for Whitgift would not give way. 
 All they had hitherto obtained was a conference at Lambeth 
 concerning the things they thought needful to be reformed in 
 the common prayer ; but it ended by both parties remaining 
 of the same mind. 327 
 
 of record, -was pro tempore a queen's court by force of the act and the letters patent, 
 and its proceedings were ecclesiastical, but limited and confined by the terms and 
 tenor of the commission. It was not meant to supersede, suspend, set aside, 
 prevent, or meddle with the ordinary jurisdiction or process of the queen's 
 ecclesiastical courts or law, but was special and exceptional, and intended to meet 
 and deal with "enormous and exorbitant " offenders. Appeals to the arches, and 
 from thence to the delegates, would go on, as we have seen, as before, both 
 in cases of heresy and the other matters within their jurisdiction. Ante, n. 298 ; 
 12 Rep. pp. 20, 69, 37, 38, 44 ; 13 Rep. pp. 47, 70, 36 j 4 Inst. p. 324 ; Stilling. 
 Eccl. Cas. n. p. 67. 
 
 The courts of the bishops and archbishops are the queen's courts, administering 
 her ecclesiastical law, though the proceedings be in the bishop's name, for the 
 bishop is a mere temporal officer. To them is committed the "determination of 
 heresies, schisms, and errors in religion, the ordering, examination, admission, 
 institution, and deprivation of men of the church," and other matters not 
 pertaining to the common law ; but all causes are subject to the right of appeal to 
 the crown, from whence the jurisdiction is derived. Every Christian king was 
 custos utriusque tabulae, and there was and is no other ground or reason for the 
 distinction between spiritual and temporal causes than the quality of the person set 
 by the prince to decide them, there being nothing " spiritual " in the nature of 
 the causes themselves. Adultery is in its essence and nature no more a spiritual 
 cause than murder, nor idolatry than perjury, for both of the former are offences 
 against the second table, the latter against the first. And the bishops in the 
 primitive church, who were burdened with the judicial office, proceeded and 
 decided according to the Roman civil law, for the canon law was not then 
 in existence. Questions as to the power and jurisdiction of ecclesiastical judges, as 
 well as the exposition of the statutes relating to so called "spiritual " matters, of 
 right, reason, and in law, belong to the common law judges to determine. Of the 
 spiritual court, according to Coke, the devil was said to be the " warden," for that 
 the temporal judge committed the party convicted to the gaoler, but the spiritual 
 sent the " person excommunicate to the devil," the proceedings being pro salute 
 animarum. 12 Rep. p. 9 ; 5 Rep. pp. xi. vi. ix. ; 12 Rep. pp. 42, 45, 64; 13 
 Rep. pp. 4, 112; Dav. Rep. p. 98 a; Ayliffe, pp. 118, [190], 309, 317; Strype, 
 Whit. App. p. 129. Upon the proceedings ex officio mero, see Fuller, ix. p. 183 ; 
 Strype, Whit. p. 180; App. p. 1365 12 Rep. p. 26; 13 Rep. p. 10; Collier, 
 VII. p. 65. 
 
 327 Collier, vil. p. 45; Strype, Whit. pp. 225, 226; Neal, I. pp. 279281.
 
 THE REIGN OF ELIZABETH. 2Q5 
 
 Whitgift now drew up articles against Beal, the clerk of 
 the privy council, and made great efforts to stay a commission 
 de melius inqnirendo?^ He also proceeded in his metropolitan 
 visitation, and silenced Travers, the preacher at the Temple, 
 appointing Hooker in his stead. 329 Fifteen articles were this 
 year exhibited to the archbishop by way of information 
 against the Bishop of Exeter, who, however, cleared him- 
 self. 330 
 
 114. A.D. 1586. In February, Whitgift was sworn of the 
 privy council, being brought in by Cecil, who took advantage 
 of Leicester's absence, and thus the appeal of Travers to the 
 privy council came to nothing. 331 On April 4th, we find a 
 return made by the queen's orders of the state of the cathedral 
 church of Westminster. 332 On June loth, two members of 
 Christ's College, Cambridge, were cited before the heads for 
 puritanism, 333 and on September 6th, Whitgift, by the queen's 
 
 The points objected to were the use of the apocrypha, private baptism, the sign of 
 the cross, private communion, the apparel, non-residence, and pluralities. 
 
 328 Strype, Whit. pp. 21 1, 212. 
 
 329 Id. pp. 216, 242, 243, 235. Travers appealed to the privy council, but, as 
 it would seem, without success. 
 
 330 Id. p. 221 ; App. XXII. p. go. 
 
 331 Travers was not in orders, but had been "made minister" at Antwerp by 
 Cartwright and Villiers, after the Genevan form. Strype, Whit. pp. 247, 249 
 253 ; App. p. 107 ; Collier, vn. p. 48 ; Neal, I. p. 303 ; Strype, Ann. ill. 
 PP- 429- 
 
 332 Strype, Ann. m. p. 408. 
 
 333 Gold was reported to have preached " against the cross and the use of the 
 same, now received in the Church of England." Mr. Perry, though very wisely 
 declining to rely much upon this as a proof that the use of material crosses had 
 been revived, yet thinks it goes to shew that they were not prohibited. But the 
 contention of the time was as to the use of the sign of the cross and not as 
 to material crosses, which were plainly unlawful. Whitgift wrote, in reply to 
 Cartwright's objections to the use of the cross in baptism : " As for papists, we are 
 far enough off from them ; for they pictured the sign of the cross and did worship 
 it ; so do not we. . . They used it daily and nightly for religion's sake ; we only 
 in baptism for a sign and token." And he afterwards points out that there 
 is a great difference between the use of the sign of the cross "at the time of 
 baptism, with expressing the cause and use of it, and the placing of crosses in 
 churches, or highways, or streets," where they "were erected to be worshipped, 
 and were so accordingly." Defence of Answer, in. pp. 127, 131 (Park. Soc. ed.).
 
 296 ANGLICAN RITUAL. 
 
 command, required the Bishop of Lincoln to observe the 
 articles agreed upon in the last convocation. 334 In October 
 we meet with a licence by Whitgift to a bookseller to import 
 Roman books. 335 
 
 115. On the 1 5th, parliament met, the convocations being 
 summoned, as usual, for the next day. 
 
 The Canterbury convocation was, by virtue of the queen's 
 writ, adjourned to October 28th following, and again, and by 
 another writ, to November 2nd, when it met for business. 336 
 
 After the election of a prolocutor, the usual protest of the Dean 
 of Westminster, and the appointment, with the consent of the clergy, 
 by the prolocutor, of a committee of deans and archdeacons as his 
 assessors, the prolocutor directed the clergy to appear in their habits 
 or else stay away ; and if any had reformanda to present, they were 
 to bring them at the next meeting. The next session, on November 
 9th, a question of a disputed election came before the lower house, 
 when, upon a scrutiny, Mr. Day was declared elected, the votes of 
 curates being held to be unlawful, as they had "no voices there." A 
 claim by two other members to a seat, the ground and nature whereof 
 does not appear, was settled by the archbishop. On November i8th, 
 the prolocutor, with the deans of Ely and Oxford, went to the upper 
 house, and after a conference with the bishops, they were directed to 
 see that the laws were observed, and that matters needing reformation 
 in the churches were attended to, all of which the prolocutor con- 
 veyed to the lower house on his return. On December 2nd, the 
 prolocutor informed the lower house that the archbishop and bishops 
 had shewn him certain agreed-upon orders and exercises for the 
 clergy, which they meant to make known to the clergy on their 
 
 But this does not convince Mr. Perry, who remarks : "No doubt Whitgift was a 
 competent witness as to fact, but his language is no evidence whatever as to the 
 law." Lawf. Ch. Or. p. 296. And yet Whitgift, as an ecclesiastical judge of 
 appeal, had to administer, and as ordinary to enforce, that law. 
 
 334 Card. D. A. n. p. 9. They related to the admission of "unmeet 
 persons." 
 
 S3s -willc. Cone. iv. p. 320 ; Card. D. A. n. p. 10. The press had the year 
 before been placed under strict control, nine rules and orders being made in the 
 Star Chamber for "redressing abuses in printing." Strype, Whit. p. 223; App. 
 p. 94; Neal, I. p. 301. 
 
 336 Syn. Ang. p. 242, ed. 1854; Card. Synod, n. p. 560.
 
 THE REIGN OF ELIZABETH. 297 
 
 return to their dioceses. 337 On February 24th following, the arch- 
 bishop ordered the prolocutor to suspend absent members, and to 
 consider over the subsidy, whilst the Bishop of London complained 
 of the Dean of Norwich and others. The prolocutor, on his return 
 to the lower house, dealt with the absentees and the subsidy. In 
 March, a collection was made for one Gabriel Holt, a preacher, 338 and 
 a subsidy and benevolence were agreed on. On the loth, the arch- 
 bishop, on the queen's behalf, "thanked the clergy for their benevo- 
 lence," and warned the archdeacons against clergy of evil repute, and 
 against preachers who treated of politics in their sermons. On the 
 1 5th, the decrees for the collection of the subsidy were brought in 
 and approved of, and the lower house presented, as usual, their 
 petitions. 339 On the 24th, convocation was dissolved, parliament 
 being, as usual, dissolved the day before. 340 
 
 337 "Revertens intimavit omnibus praesentibus, consultant! esse per eosdem 
 reverendissimum patrem et praelatos de reformatione fienda, quod schedulas eidem 
 reverendissimo ac domino prolocutori exhibitas, etc. Et quod conventum est inter- 
 dictos reverendissimum et praelatos de exercitiis fiendis per ministros inter provin- 
 ciam cantuarensem ; et quod, iidem reverendi patres, cum redierint, in dioeceses 
 suas, ordinem eorundem significabunt omnibus quibus interest in hac parte." 
 The orders were for the better increase of learning in the inferior ministers, and 
 for more diligent preaching and catechising. Two schedules of reformanda 
 and complaint were also presented by the lower house concerning disorders in the 
 diocese of Norwich and the archdeaconry of Suffolk. Syn. Ang. p. 252 ; Wilk. 
 Cone. IV. pp. 321, 322 ; Strype, Whit. p. 260 ; Card. Syn. II. pp. 562 565. 
 
 338 It was i 6s. 6d. Syn. Ang. p. 254. 
 
 339 Syn. Ang. p. 259; Card. Syn. n. p. 561. The petition is given in Strype, 
 Whit. p. 262. It was for "remitting of lapses and pardoning of irregularities," as 
 well as for the redress of injuries suffered. The hatred of the "common sort of 
 men " against the ministers of the church, the cold devotion with which the tithes 
 were paid (the clergy claimed tithes of the profits of every man's business and of 
 the wages of every craft, common day labourers only excepted, 2 & 3 Edw. VI. 
 c. 13, 7 ; I Will. IV. c. 21, $ 2; Gibson, Cod. p. 699, ed. 1713), the 
 difficulty of getting a free presentation from a lay patron, and other grievances 
 were recited, and the reverend fathers and lords who presented the clergy subsidy 
 to the queen were to be the suitors, on behalf of the clergy, for her highness' free 
 pardon of all lapses and irregularities of her clergy, high and petty treason, wilful 
 murders and felonies, and other enormous faults only excepted ; Strype, Whit. p. 
 263. "This act of clemency was granted" by the queen, by the 27 Eliz. c. 30, 
 but her anger with the non-conformists was marked by their being, like outlaws, 
 excepted out of it. 
 
 340 Neal is in error in saying that the convocation continued sitting after 
 parliament was dissolved. Neal, I. p. 313. For the full details, see Strype,
 
 298 ANGLICAN RITUAL. 
 
 116. In parliament the ''great cause" of the Queen of 
 Scots and the Babington conspiracy 341 took up most of the 
 time. A bill, with a new prayer book annexed, was, however, 
 introduced into the House of Commons by Mr. Cope, but 
 neither were read, for 
 
 " the queen sent to Mr. Speaker as well for this petition and book 
 as for that other petition and book for the like effect which was 
 delivered the last session of parliament." On March ist, "Mr. 
 Wentworth delivered unto Mr. Speaker certain articles, which con- 
 tained questions touching the liberties of the house," and required 
 
 Whit. pp. 260 264; App. Nos. 32, 33, pp. 113 115 ; Ann. in. pp. 405 408 ; 
 "Wilk. Cone. IV. pp. 323 325 ; and (for York) pp. 325 328 ; Syn. Ang. II. pp. 
 137 165, ed. 1702; pp. 244 262, ed. 1854; Card. Syn. n. pp. 559 569; see 
 also Collier, VII. p. 59 j Lathbury, p. 196 ; 27 Eliz. c. 28 ; Gibson, Cod. 
 P- 978; Joyce, pp. 591 598, but there is no proof that the northern synod 
 preceded the southern "in its first formal meeting"; its only business was 
 the granting, on March 9th, 1587, of the "subsidy and benevolence." The 
 subsidy needed to be confirmed by parliament, the bill first passing the lords, and 
 then being sent down to the commons. The benevolence needed no parliamentary 
 sanction. 
 
 341 Both houses petitioned the queen for the execution of Mary, who had been 
 in communication with Babington. The conspiracies were, as usual, largely 
 fomented, if not suggested by, the Curia. Pius V., who held that no peace was 
 possible with heretics (nullam Catholicis cum haereticis pacem nisi fictam aut 
 simulatam esse posse), who were to be extirpated by all ways and means, was not 
 content with a faith that was not proved by works, and so, by letters and exhorta- 
 tions, by subsidies and by arms, he sought to make it manifest to all. See his 
 letters to, and replies from, the Queen of Scots, to Alva, to foreign courts and 
 states, and the active aid given by his agent Ridolfi, who, under the harmless 
 guise of a merchant, wrought out in England the plans and schemes of the papal 
 court. Apost. Pius V. Epist. pp. 21, 50 57, 98, no, 135, 138, 149 169, 
 195200, 231, 237, 241248, 263, 266288, 290, 303, 363, 365, 367, 427, 
 444; Catena, pp. 112 118, 249, 275, 301, 303, 327; Nat. Alex. vm. pp. 59, 
 60; Palatio, IV. pp. 307, 308, 311, 321, 322; Pagius, vi. pp. 603, 604, 629, 662, 
 675, 708 ; Spondanus, II. pp. 687, 698, 708, 712, 727. His mantle fell on Greg. 
 XIII., who proved faithful to the traditions of the Curia (pro Anglia ab Elizabethae 
 Reginae tyrannide liberanda, milites et subsidia pecuniaria Regi Catholico obtulit, 
 Nat. Alex. vm. p. 63) ; while Sixtus V. was no unworthy successor, for at 
 his instigation the Armada was prepared ; and when the pope laid the blame of 
 its failure upon the generals, Philip replied, " Classem immisi in hostes Christiani 
 nominis, non adversus vota Dei. Milites nostri nulla culpa tenentur, quorum 
 promissio non fuit debellare ventos et maria. Ad communem jacturam naufragium 
 spectat, quia cum ipse ad tutelam ecclesiae, instigante Pontifice arma sumpserim 
 honorem jure mini vindico amissae classis pro ecclesia Dei." Palatio, iv. col. 395.
 
 THE REIGN OF ELIZABETH. 299 
 
 them to be read, but the Speaker refused until her majesty's pleasure 
 was known. On the 2nd, Mr. Wentworth and the three members 
 who had spoken in favour of the bill and book were sent to the 
 Tower. On the 6th, a committee was appointed to confer upon a 
 motion to be made to the queen for redress and relief "of some 
 things whereunto ministers are required to be sworn," and for a 
 learned ministry. On the i3th, a motion was made for a conference 
 with the privy council concerning the members still in the Tower. 
 
 In this parliament we may observe the increased spirit 
 of independence in the commons, and the determination to 
 obtain a voice in matters of religion. 342 
 
 117. A.D. 1587. This year the puritans began "to exercise 
 their discipline in corners in despite of the authority of the 
 laws, holding synods and classes in several places, and forming 
 presbyteries, for which cause Cartwright and some other 
 ministers were called in question." 343 The bishops, too, ap- 
 pear to have been required to report and certify concerning 
 the justices of the peace in their dioceses. 844 
 
 On May 3Oth, the Bishop of London deprived Cawdry for 
 depraving the book of common prayer and for wilful non- 
 conformity. 345 On June i6th, the primate directed the use in 
 every church of the translation of the Bible " authorised by 
 the synods of the bishops." 346 On August i6th came an 
 order from the ecclesiastical commissioners against allowing 
 unlicensed preachers to either preach or read, 347 and on 
 November 8th, Whitgift framed certain rules, or statutes, for 
 the arches. 348 
 
 342 See D'Ewes, pp. 393, 395, 400 402, 410, 412, 413, 415 ; Parl. Hist. I. p. 
 838; Camden, pp. 272 336; Strype, Whit. pp. 256263; Collier, vil. p. 58; 
 'Neal, I. pp. 307313. 
 
 343 Strype, Ann. in. p. 471 ; Collier, vil. pp. 67, 76. 
 
 344 Strype, Ann. III. pp. 453 456; App. pp. 169180; Whit. App. p. 120. 
 315 Aylmer had held a visitation of his diocese in 1586, but he here acted on 
 
 the commission. Cawdry was not deprived till May I4th, 1590. See Rit. Com. 
 Rep. II. p. 430; Strype, Aylmer, pp. 126 148; 5 Rep. pp. i. xiL 
 
 w Wilk. Cone. IV. p. 328; Card. D. A. n. p. II. 
 
 347 Neal, i. p. 318. 
 
 318 Wilk. Cone. iv. p. 328.
 
 3OO ANGLICAN RITUAL. 
 
 1 1 8. A.D. 1588. As the primate last year visited the diocese 
 of Bath and Wells, so he did that of Salisbury in this. 349 On 
 June 4th, the non-conformists held " a provincial synod " at 
 Warwick, and decided that it was not lawful to use private 
 baptism, nor the sign of the cross, nor to recognise the 
 bishop's deprivation, nor to appear, except under protest, in 
 their courts. 350 On July ioth, the primate sent round to his 
 suffragans a book of prayers for the time, and with it a set of 
 twelve articles to be observed by the ministers of his pro- 
 vince. 351 In October we find the Bishop of Norwich inform- 
 ing Cecil of his condemnation of Francis Ket for heresy. 352 
 On November loth, Whitgift wrote to the bishops of his 
 province, requiring them to certify him how the articles of 
 1586, enclosed to them, and the canons of 1564, "allowed by 
 the queen's majesty," had been observed by the clergy in 
 their dioceses, with information as to the number admitted to 
 benefices or ordained since 1584, and how many preachers 
 there were. 353 
 
 349 Strype, Whit. p. 267 ; Card. D. A. II. p. 13 ; Wilk. Cone. IV. p. 337. 
 The same articles appear to have been set forth in other visitations. Art. 2 asks, 
 " Whether your minister doth reverently say service, and minister the sacraments 
 according to the book of common prayers ; and whether doth he use in his 
 ministration the ornaments appointed by the laws now in force ? " Art. 3 enquires, 
 "Whether you have in your church all things necessary for the common prayer 
 and due administration of the sacraments, according to her majesty's laws and in- 
 junctions ? " 
 
 360 Neal, I. p. 319; Strype, Whit. pp. 290296; App. No. 3, p. 138; 
 Fuller, IX. p. 194; Collier, vn. pp. 76 119. 
 
 351 The letter is given in Strype, Whit. p. 276 ; Wilk. Cone. IV. p. 337. 
 
 352 Strype, Ann. in. p. 558. Ket does not seem to have appealed as Randal 
 did. Appeals to the arches and thence to the delegates cost money ; and after a 
 formal condemnation for heresy by the bishop and a confirmation by the arches, 
 an appeal to the delegates gave but scant hope of success. Randal, the parson of 
 Lydford, whom, said the Bishop of Exeter, in his letter to Cecil, I justly 
 "deprived for his damnable opinions and heresies, and after his appeal from me 
 to the arches, and from thence to her majesty's delegates, I had my proceedings 
 ratified," does not appear to have held what was called "blasphemous opinions," 
 and so, although condemned, he escaped the stake. His heresies are given 
 by Strype, W r hit. App. p. 92, No. 23 ; Ante, p. 285, n. 304. 
 
 383 See the letter to the Bishop of London, Wilk. Cone. IV. p. 338. For the 
 tenor of the letters and other particulars, Strype, Whit. p. 278. The object was 
 to be prepared for the meeting of parliament.
 
 THE REIGN OF ELIZABETH. 3OI 
 
 On November I2th, parliament was summoned, but was 
 prorogued to February 4th, and the Canterbury convocation 
 to the 5th. 354 On the I4th, the privy council, by the queen's 
 command, directed the primate and the ecclesiastical com- 
 missioners to search for and proceed against the printers and 
 authors of Martin Marprelate?^ 
 
 119. A.D. 1589. At the meeting of convocation in February, 
 after the usual formal business, 
 
 the speaker of the lower house signified to the clergy the will of the 
 bishops concerning matters of complaint and reformanda. 356 A com- 
 mittee of bishops was appointed on February i2th to confer with a 
 clergy committee concerning the subsidy, and the grant of a double 
 subsidy was proposed by the bishops and acceded to by the clergy, 
 the grant being carried up and presented by the prolocutor to the 
 bishops on October 26th for their formal sanction and assent ; but it 
 was sent down again by the bishops for alteration, and only read and 
 agreed to on the 28th, at the meeting at Lambeth. 357 On March 
 1 2th, absentees were denounced as contumacious, and a collection 
 was made for two converts, Roman priests. 358 On the igth, Whitgift 
 caused certain articles, which had received the queen's sanction, to 
 be read over to the clergy for observance in his province. 359 A letter 
 
 3M Wilk. Cone. IV. p. 335 ; Card. Syn. Ang. p. 262 ; D'Ewes, p. 419. 
 
 355 Strype, Whit. pp. 289, 290, 298308. This was followed on February 
 I3th, 1589, by a proclamation against seditious books and their authors. Wilk. 
 Cone. IV. p. 340; Card. D. A. II. p. 18 ; Strype, Whit. p. 296; App. p. 126. 
 The press was eventually discovered, and some offenders were fined, others were 
 executed. Neal, I. pp. 326 329 ; Fuller, IX. p. 194. 
 
 356 Prolocutor universe caetui significavit voluntatem reverendissimi caetero- 
 rumque praelatorum superiores domus esse, quod si aliquis hujus domus noverit 
 quenquam ministrum, de quo juste conquer! possit, quod contra leges ecclesiasticas 
 nunc temporis auctoritate legitima receptas et approbates sese gessit et gerit, aut 
 si aliquis noverit quenquam qui canones in ultima convocatione approbates et 
 editos violaverit, eosdem in scriptis denuntiarent reverendissimo domino Cant. 
 Archiepiscopo, caeterisque dominis praelatis praedictis pro debita correctione et 
 reformatione in ea parte faciend." Card. Syn. Ang. p. 264; Syn. Ang. Part I. 
 p. 1 60, ed. 1702. 
 
 357 Card. Syn. Ang. pp. 265, 266, 268. 
 359 Id. p. 271. 
 
 359 "Reverendissimus pater perlegi fecit quosdem articulos nuper per regiam 
 auctoritatem approbates, ac per totam provinciam Cant, observatos," etc. Id. p. 
 273. They are called, "orders agreed upon by the archbishops and bishops at
 
 302 ANGLICAN RITUAL. 
 
 was sent, too, by Whitgift to those who had not paid their subsidies, 
 and after suspending absentees, amongst whom was the Bishop of 
 Lichfield, he dissolved the convocation on April and. 360 
 
 1 20. A paper on the supremacy of the crown is supposed 
 by Strype to have been prepared at this convocation. 361 An 
 address to the queen also was drawn up against the pluralities 
 bill sent up to the lords. 362 
 
 In parliament, beyond what has been already noted, little 
 appears to have been done in church matters. 
 
 A Mr. Damport offered, on February 25th, some " particularities 
 in writing " in support of a motion " neither for making of any new 
 laws, nor for abrogating of any old laws, but for a due course of pro- 
 ceeding in laws already established," but was at once reminded by 
 Mr. Secretary Wolley of her majesty's express inhibition, at the 
 beginning of the session, touching any dealing with ecclesiastical 
 cases. 363 
 
 The inhibition appears, however, not to have prevented 
 the subsequent bringing in of the pluralities bill. 
 
 the parliament, 1588, and commanded by her majesty exactly and diligently to be 
 observed and put into execution," and were, in fact, substituted for the more 
 severe provisions of a bill which had been brought into the lords. They were 
 six in number, and related to non-residence and pluralities, whilst the fourth 
 provided that ministers deprived for any great crime, offence, or scandal, should 
 not afterwards be admitted to serve any cure. Card. D. A. n. p. 16; Syn. II. 
 pp. 570573 ; Wilk. Cone. IV. pp. 335, 340 ; Strype, Whit. p. 282 ; Collier, 
 VII. p. 119. 
 
 360 Strype, Whit. p. 283. 
 
 361 Strype, Whit. p. 283 : App. No. 39, p. 125 ; and see (on bishops) No. 43, 
 44 ; App. pp. 129, 131. The crown was held to have the power that the Jewish 
 kings and Christian emperors had, as was afterwards affirmed, in the canons 
 of 1604. 
 
 363 The bill was brought into the House of Commons, and read a first time on 
 February 27th, a second time on March 1st, but was replaced by a new one on 
 March 5th, which passed, and on March loth was sent up to the lords, but was 
 not, it would seem, read there at all. D'Ewes, pp. 440, 442, 444 ; Card. Synod. 
 Ir - P- 573 > Wilk. Cone. IV. p. 339; Strype, Whit. pp. 279 281. The petition 
 to the queen says, "that out of 8800 and odd benefices with cures, only 600 gave 
 a sufficient maintenance for learned men." 
 
 363 D'Ewes, p. 438. The speaker returned "the particularities" to Mr. 
 Damport.
 
 THE REIGN OF ELIZABETH. 303 
 
 In June and July, Whitgift visited the dioceses of Peter- 
 borough and Rochester as well as his own city and diocese of 
 Canterbury. 864 
 
 121. A.D. 1590. In February, things being out of course at 
 the two universities, especially at Cambridge, where Cart- 
 wright and other puritans held private meetings, steps were 
 taken to rectify the disorders. 365 On March 4th came a privy 
 council order to Whitgift for the provision of arms by the 
 clergy. 366 In the same month and the next we find Sir F. 
 Knollys and Cecil interceding in vain for some non- 
 conformist ministers who had been silenced, 367 there having 
 been a general summons of non-conformist clergy to the 
 ecclesiastical commissions, especially from Northampton and 
 Warwick. 368 
 
 On September 1st, Cartwright, "the father of this sect," 
 who had been suspended from preaching by his diocesan, was 
 
 364 The articles are nearly the same as those given for Salisbury, but the words 
 "without any kind of alteration thereof" are inserted in the second article 
 of enquiry, after the words "book of common prayer." Strype, Whit. pp. 309 
 311. For the exceptions against these articles and the power of the bishops, with 
 the correspondence and controversy that ensued, see Strype, Whit. pp. 311 315. 
 
 365 Some of the principles publicly affirmed at Cambridge by the preachers 
 were, "That a sentence given by a judge is to be examined by every private 
 man by the word of God. That it deserveth no obedience, if by them it be not 
 found thereunto agreeable. That the godly zealous in these times are ordinarily 
 persecuted by the authority of the superior. That the young ones in God's school 
 are not to faint or to be discouraged by -such tyranny." Strype, Whit, 
 pp. 318320. 
 
 366 Id. p. 316; and see Wilk. Cone. iv. p. 341 for another, and the arch- 
 bishop's orders thereon. 
 
 36 ' Strype, Whit. pp. 341, 342. 
 
 368 Id. pp. 327 335. The articles of enquiry administered to churchwardens 
 had been especially pointed and stringent. Other articles were now exhibited to 
 the ministers who appeared. Udal, the vicar of Kingston-on-Thames, appeared 
 on January I3th before the commissioners, the Bishop of Rochester, and seven 
 laymen, of whom two were peers, one the lord chief justice, another the solicitor- 
 general, two doctors of law, civilians, and another ; and was, after examination, 
 sent to the gate house, and on July 23rd tried at Croydon assizes for writing "a 
 demonstration of discipline," and being convicted, sentence of death was passed 
 upon him on February 2Oth following. He, however, died in prison in 1592. 
 Neal, r. pp. 330337.
 
 304 ANGLICAN RITUAL. 
 
 articled before the commissioners, and required to take the 
 oath ex official which he refused to do, and so was com- 
 mitted to the Fleet, where he remained, with other ministers, 
 till 1592, when, owing to the good offices of Whitgift, he 
 obtained his liberty. 370 At the close of the year Whitgift 
 visited the dioceses of Ely, Bath, and Llandaff, and set forth 
 a form of prayer for special services every Wednesday and 
 Friday in his province. 371 
 
 122. A.D. 1591. In May, Cartwright was sent for by 
 Aylmer to appear before him, Dr. Bancroft, and others of 
 the ecclesiastical commission; 372 and on the I3th he, with 
 other non-conformists, were brought into the Star Chamber, 
 where more severe penalties than deprivation or imprison- 
 ment were inflicted, the proceedings being by bill and answer 
 and in public. 373 This year six orders were set forth to be 
 observed of every bishop in the province of York, and the 
 archbishop and bishop agreed upon and, on August ist, pub- 
 lished eight other orders to be observed in the government of 
 
 369 See Cartwright's letter of May 2oth, on his being sent for "by a 
 pursevant." Strype, Ann. iv. p. 20. For the articles, etc., see Fuller, ix. 
 pp. 198 202, and compare with the interrogatories administered to Stone. 
 Id. p. 207. The commissioners were the Bishop of London, the two lord chief 
 justices, and one other judge, the attorney-general, and Serjeant Puckering. 
 They met in the consistory of St. Paul's. Id. p. 202 ; Strype, Whit. pp. 
 336343; Neal, I. p. 337; Collier, vii. pp. 129139. Cecil interceded 
 for Cartwright, and so, in the following year, did King James, and for Udal. 
 Fuller, ix. p. 203; Strype, Whit. p. 337; Ann. iv. pp. 21 30; Collier, vii. 
 p. 146. 
 
 370 Neal, I. p. 340 ; Strype, Whit. p. 369. 
 
 371 Strype, Whit. p. 359. They were printed by the queen's printer, and said 
 to be set forth "by authority." 
 
 372 Strype, Aylmer, p. 160. This is said to have been after the appearance in 
 the Star Chamber, in Strype, Whit. pp. 362 365 ; see Collier, vii. pp. 147 149 ; 
 Neal, I. p. 339- 
 
 373 Coram Rege in concilia suo, or anciently coram Rege in camera. 4 Inst. p. 
 60 ; and see Crompton, pp. 29 42 ; Collect. Jurid. n. pp. I 240 ; Attorney's 
 Academy, pp. 173 189 ; Strype, Whit. pp. 360, 366, and 368 for the interroga- 
 tories; for the bill and answer, App. pp. 142 152, and for other documents, pp. 
 153165; Collier, vii. p. 129136, 149; Neal, I. pp. 338340; Strype, Ann. 
 iv. pp. 30. 48, 49. 52.
 
 THE REIGN OF ELIZABETH. 305 
 
 the church. 374 In September, Whitgift put forth a letter for 
 catechising and confirming. 375 
 
 123. A.D. 1592. In spite of the efforts of Whitgift and the 
 ecclesiastical commission, the extreme puritans or separatists, 
 who had renounced all communion with the church, increased 
 in numbers, and formed themselves into churches with pastors, 
 deacons, and elders. 376 Fifty-nine, who were in prison, joined 
 about this time in a petition to Cecil to be admitted to bail, 
 but were denied. 377 On December I2th, Whitgift sent round 
 to the bishops a form of oath to be taken by their officials. 378 
 
 124. A.D. 1593. In anticipation of the meeting of parlia- 
 ment, Whitgift wrote, on January loth, to the bishops of his 
 province for a "perfect and particular certificate," to be 
 delivered to the queen, of all the ministers serving cures in 
 their dioceses. 379 On February iQth, parliament met, and 
 the two convocations on the 2Oth. In that of York 
 
 nothing of importance was done save the grant of two subsidies. 
 Two papers are, however, mentioned as belonging to or being before 
 
 374 Wilk. Cone. IV. pp. 341, 342. Art. v. (of those of Aug. ist)runs: "If any 
 ministers be known not to observe the orders of the book of common prayer, in 
 saying the service, and administering the sacraments and other rites and ceremonies 
 therein contained, that he be sent for presently and enjoined to reform his disorder, 
 and to certify his said reformation, which, if he do not, then ordinary proceeding 
 to be used against him according to law." Three dioceses were also visited by 
 Whitgift this year. Strype, Whit. p. 382. See ante, pp. 234, 43 ; 247, 60. 
 Whatever is a just cause of deprivation is, as we have seen, a sufficient ground of 
 refusal to admit. The deprivation ipso facto for non-conformity, under the acts of 
 Edward VI. and Elizabeth (still in force), applies to prosecutions in secular courts 
 only, and is not in restraint of the ordinary ecclesiastical courts or law, wherein 
 and whereby a clerk is to be deprived for the first act of wilful non-conformity. 
 The acts, being in the affirmative, did and do not exclude the existing jurisdiction 
 or censures of the spiritual courts. Godolph. pp. 308, 310; Hawk. P.C. I. p. 14. 
 
 378 Strype, Whit. p. 379; App. p. 168 ; Wilk. Cone. IV. p. 343; Card. 
 D. A. II. p. 22. 
 
 376 Neal, I. p. 347. 
 
 377 Id. p. 352. It would be this year, as Rippon, who died in 1592, was one 
 of those who signed. See Strype, Ann. iv. p. 133. Ten prisoners, not including 
 Udal, had died. 
 
 378 Wilk. Cone. IV. p. 344. 
 
 379 Id. p. 344 ; Strype, Whit. p. 386. 
 
 2O
 
 306 ANGLICAN RITUAL. 
 
 convocation. The one related to the degrees of affinity, and the other 
 contained certain orders agreed on by the bishops for the good 
 government of the church. 380 A letter, too, was written by the 
 fourteen deans and prebendaries of the newly-erected churches to 
 the lord treasurer. 381 
 
 x 
 
 125. In parliament the lord keeper signified that it was 
 not called for the making of new laws or statutes, whilst the 
 commons petitioned for liberty of speech, freedom from arrest, 
 and for access to the queen. To the first petition the lord 
 keeper replied : 
 
 " Privilege of speech is granted, but you must know what privilege 
 you have, not to speak everyone what he listeth, or what cometh in 
 his brain to utter that ; but your privilege is, Aye or No. Wherefore, 
 Mr. Speaker, her majesty's pleasure is, that if you perceive any idle 
 heads, that will not stick to hazard their own estates, which will 
 meddle with reforming the church and transforming the common- 
 wealth, and do exhibit any bills to such purpose, that you receive 
 them not until they be viewed and considered by those who it is 
 fitter should consider of such things, and can better judge of 
 them." 382 
 
 Divers diocesan visitations took place this year, owing to 
 
 380 These are probably the ones given in Wilk. Cone. iv. pp. 341, 342 ; ante, 
 n. 374- 
 
 381 Strype, Whit. pp. 397, 398; Card. Synod. II. p. 577; Collier, vn. 
 p. 173 ; Wilk. Cone. IV. pp. 343, 345. 
 
 382 D'Ewes, pp. 458, 460; Strype, Whit. pp. 306, 307; ParL Hist. I. pp. 
 859, 862. On February 24th, in the commons, Mr. P. Wentworth and three 
 other members were summoned before the privy council and committed for deliver- 
 ing a petition to the lord keeper on entailing the succession to the crown. On the 
 27th, Mr. Morrice brought in two bills concerning proceedings in the ecclesiastical 
 courts, the oath ex officio, and imprisonment for refusing to take it ; but they were 
 not read, as the queen "had straitly forbidden to meddle in such cases," and Mr. 
 Morrice was sent for and committed. On the 28th, the bill for reducing disloyal 
 subjects to their obedience was read a second time. It was hotly debated, but 
 passed as the 35 Eliz. c. I. By it non-conformists were to be committed until 
 they conformed and submitted in the manner required by the act. If obstinate 
 after conviction, they were to abjure the realm, and not to return without licence 
 upon pain of death. D'Ewes, pp. 470, 474, 476 ; Parl. Hist. I. pp. 870, 875, 
 878, 887. See Mr. Beal's letter to Cecil on the oath ex officio and ecclesiastical 
 procedure. Strype, Whit. pp. 39* 396; Collier, vn. p. 172.
 
 THE REIGN OF ELIZABETH. 3O/ 
 
 the death or suspension of bishops ; 383 and Penry, one of the 
 authors of Martin Marprelate, with Barrow, a member of 
 Gray's Inn, and Greenwood, a non-conformist minister, 
 suffered death. 384 
 
 383 Middleton, the bishop of St. Davids, was suspended by the commissioners 
 on May 8th, and so continued until his death. The complaint against him was 
 misapplication of a Brecknock charity, and the taking exorbitant fees for visita- 
 tions, ordinations, etc. ; if the account elsewhere given be correct, the income of 
 the bishopric was very small. Strype, Whit. p. 400; Grindal, p. 270. Later 
 on, in the II Wm. III., another bishop of St. Davids was deprived by the 
 Archbishop of Canterbury for simony, in an ex officio suit promoted by one Lucy. 
 The bishop was summoned before the archbishop in person at Lambeth, and 
 appeared under protest. He then moved the king's bench for a prohibition on 
 the ground that he should have been cited in the arches and before the vicar- 
 general, but the prohibition was denied. He then appealed to the delegates, who 
 remitted the cause back to the primate. From the primate he again appealed to 
 the delegates, and soon after applied again for a prohibition because the delegates 
 had refused to admit certain allegations ; the bishop's counsel affirmed that the 
 deprivation should be either by convocation ("a new fancy," as the lord chief 
 justice called it) or by the ecclesiastical commission. The prohibition being 
 denied, he petitioned the lord chancellor for a writ of error for denial of the 
 prohibition, but the House of Lords held it would not lie. The primate then 
 deprived him, and prohibited him on pain of excommunication to wear the dress, 
 etc. of a bishop, and condemned him hi costs. Being arrested under the writ de 
 excommunicate capiendo he applied to the king's bench, who quashed the writ 
 because the significavit was faulty. He then refused to give up his temporalities 
 and was put into the exchequer, whence he appealed to the Exchequer Chamber 
 and House of Lords, where the case was dismissed, and he finally " withdrew 
 from the realm." I Salk. pp. 106, 134 136 ; Raymond, I. pp. 539 545, II. pp. 
 817, 818; Carth. pp. 484, 485; Rothery, pp. 49, 50. The courts held that the 
 archbishop might punish a bishop for any offence against the duty of his office, 
 and that he might hold his courts wherever he pleased, and sit himself, and so 
 might any other bishop. I Salk. pp. 134 137; I Raym. pp. 447 451, 539. 
 Wood, the bishop of Lichfield, was suspended by Sancroft in 1667 for dilapi- 
 dations ; whilst Archbishop Sancroft and five other bishops, with some 400 
 clergymen, were deprived in 1690 for refusing to take the oath of allegiance 
 required by I W. & M. sess. 2, c. 2, 3. 
 
 384 Penry was an M.A. of Oxford, a "minister well disposed to religion, but 
 mistaken in his principles," says Strype. He was arrested on a privy council 
 warrant, indicted and tried in the king's bench by the lord chief justice under the 
 23 Eliz. c. 2, and hanged on May 2gth. Barrow had been in prison many years, 
 and was examined before Whitgift, the Bishop of London, Cecil, the Lord Chan- 
 cellor, and the Lord Buckhurst at Whitehall ; Greenwood appeared before the 
 archbishop, the bishops of London and Winchester, the lord chief justices, the 
 lord chief baron, and the Master of the Rolls ; and they were finally indicted with 
 
 2O 2
 
 308 ANGLICAN: RITUAL. 
 
 126. A.D. 1594. The privy council followed up the 
 35 Eliz. c. I by a letter, dated August 26th, to the primate, 
 enclosing orders for its execution and observance ; 385 and in 
 November the queen issued a commission to the archbishop 
 and others, to enquire into the ecclesiastical courts of his 
 province, according to the articles sent to him therewith. 386 
 
 127. A.D. 1595. This year the appeal of Mr. Cawdrey in 
 an action of trespass was tried ; 387 and on February 23rd, 
 Fletcher, bishop of London, was suspended by Whitgift at 
 the queen's command. 388 In November, the " Lambeth arti- 
 cles" were drawn up and signed, with the result that, on 
 December 5th, the queen " signified her mind " by Cecil, one 
 of the secretaries, to Whitgift, so that the archbishop was 
 fain to recall and suppress them with all expedition ; and so 
 effectually was this done, that a copy was not to be met with 
 for a long time after. 389 
 
 128. A.D. 1596. On March 5th, the Bishop of London set 
 
 others at the Old Bailey, and sentenced to death, but promised a pardon if they 
 would come to church. This they refused to do, and were therefore executed on 
 April 6th. Strype, Whit. pp. 346350, 409 417; Neal, I. pp. 351 360; 
 Collier, vn. pp. 173 180. 
 
 ass \vilk. Cone. IV. p. 346 ; Card. D. A. n. p. 27. 
 
 386 The Bishop of Worcester, Andrews (Whitgift's chaplain), and Dr. Stan- 
 hope, a civilian, were the commission for London. Strype, Whit. p. 418 ; Wilk. 
 Cone. IV. p. 347. 
 
 387 Cawdrey brought trespass in the queen's bench, and the jury gave a special 
 verdict, finding for the plaintiff if the deprivation were void in law, and for the 
 defendant if it were good. The court found for the defendant. Cawdrey v. 
 Atton, Poph. 59, 60; 5 Rep. i. xli. ; Allen v. Nash, i Jones, 393. 
 
 388 Fletcher had been appointed in January, and soon after married a second 
 time. For this he was forbidden to come to court, and then suspended "by the 
 archbishop's own mouth. " The suspension was taken off in July, but he was not 
 permitted to approach the queen for a twelvemonth. He was, however, active in 
 enforcing conformity, for in the return made of prisoners in London, out of the 
 79 confined, 24 were committed by the ecclesiastical commission, 28 by order 
 of the privy council, 24 were "popish recusants," 4 were for debt and treason; 
 and much of this was put down to the bishop's visitation. Strype, Whit. pp. 428 
 430; Ann. iv. pp. 221, 252, 258; Neal, I. p. 366; Strickland, Queens, vn. p. 223. 
 
 369 On this see Strype, Whit. pp. 435465; Collier, vn. pp. 192204; 
 Card. D. A. n. p. 30 ; Wilk. Cone. iv. p. 347 ; Fuller, ix. p. 230 ; Neal, I. 
 p. 368.
 
 THE REIGN OF ELIZABETH. 309 
 
 forth orders to be observed by every ecclesiastical judge in 
 the diocese of London ; 390 and on December 2/th Whitgift, 
 by the queen's command, directed service to be held on every 
 Wednesday and Friday, in every parish in his province. 391 
 The ecclesiastical commission too "deposed" one Barrel as 
 an impostor. 392 
 
 129. A.D. 1597. On May 6th, Bancroft was confirmed 
 " for bishop and pastor of the cathedral church of St. Paul," 393 
 and a new parliament being called for October, Whitgift 
 " took what care he could to prevent unfit men from coming 
 there." 394 
 
 It met on October 24th, and the houses of convocation as 
 usual. In that of Canterbury 
 
 at the first three meetings the usual formal business was done. On 
 the fourth session, on November i8th, the Bishop of Bath and Wells 
 brought in six articles for the better keeping of the parish registers, 395 
 and the primate sent for the prolocutor of the lower house and gave 
 him notes of certain reformanda to be seen to. 396 In the fifth and 
 following sessions to the twenty-third, the subsidy, the question of 
 process for contumacy and that of the archbishop's substitute, were 
 treated of. 397 On January 25th, the twenty-third session, Whitgift 
 
 390 The orders were nineteen in number, and were probably one of the results 
 of the queen's commission. Art. 13 provided that no significavit was to be 
 returned into chancery by any ecclesiastical judge not commissioned by the bishop 
 for the doing thereof; but letters of request were first to be sent to the bishop in 
 the usual form. Wilk. Cone. IV. p. 348. 
 
 391 Id. p. 351 ; Card. D. A. n. p. 40. 
 
 392 Barrel pretended to cast out demons. The commissioners were the arch- 
 bishop, the bishop of London, the lord chief justices of the Queen's Bench and 
 Common Pleas, the dean of the Arches, a master in chancery, with others. 
 Strype, Whit. p. 494 ; but see Neal, I. p. 374, who says the bishops now left the 
 non-conformist clergy to be tried at the assizes, and Strype, Ann. IV. p. 264. 
 
 393 Strype, Whit. p. 515. 
 
 391 Id. p. 508 ; Neal, i. p. 375. 
 
 395 Strype, Whit. p. 510. 
 
 396 The note in Cardwell and Wilkins says "the prolocutor and lower house" 
 were sent for, but it probably means the prolocutor and the usual committee of 
 the house. Card. Synod, n. p. 579 ; Wilk. Cone. iv. p. 352. The articles were 
 eight in number. 
 
 397 Card. Synod, n. p. 580 ; Wilk. Cone. iv. p. 352.
 
 310 ANGLICAN RITUAL. 
 
 produced twelve canons, which the queen had sanctioned by letters 
 patent, and required to be observed by the clergy of both pro- 
 vinces. 398 Other matters and proposed enactments are also placed to 
 the account of this convocation by Strype." 399 
 
 Orders for Canterbury Cathedral were also issued this 
 year. 400 
 
 130. In parliament the queen had, on November I4th, 
 
 "given leave and liberty to the House of Commons to treat" of 
 ecclesiastical matters, and had encouraged them to proceed in the 
 reformation of "innovations in ecclesiastical government." The 
 house, however, had already taken the initiative. 101 On November 
 7th, a bill for the taking away of clergy from certain offenders was 
 brought into the lords, and passed both houses. 402 On the loth, a 
 motion was made " touching the abuses of marriage licences granted 
 by ecclesiastical persons," 403 and abuses in the universities and in 
 
 398 They were the canons of 1585 with additions. The York convocation 
 never had them before them for consideration, debate, or approval ; and there is no 
 trace of their having been presented for the sanction of the lower house in the 
 southern province. They were in fact presented on January 25th, the letters 
 patent authorising them being dated the 1 8th. These recite the fact that licence 
 to treat was given, but do not say when or how. The writ of summons would 
 not be a sufficient licence, and the letters patent throw no light on the matter, save 
 that licence was given (ex nostra licentia tractaverint), and the assent of the 
 crown sought according to the statute 25 Hen. VIII. "super ea re editi." Card. 
 Synod, n. p. 580; I. p. 147; Wilk. Cone. iv. pp. 352 357; Atterbury, p. 601. 
 
 399 They were "reasons for licences to marry," and "laws and ordinances for 
 the church." Strype, Whit. pp. 512, 513, App. p. 224. 
 
 400 Id. App. p. 225. 
 
 401 D'Ewes, p. 558. On the I4th, Sir John Fortescue, chancellor of the 
 exchequer, shewed the house that her majesty did yesterday last call Mr. Secretary 
 and himself unto her, and telling them that her highness had been informed of the 
 horrible, great, and incestuous marriages discovered in this house," had commanded 
 them to take information thereof so that her highness might give order for the 
 punishment and redress thereof; whereon it was resolved that the committees 
 appointed on November nth to draw a bill for the reformation of abuses occa- 
 sioned by licences granted for marriages without banns, should meet and receive 
 informations of the grievances touching ecclesiastical causes. D'Ewes, pp. 555, 
 556, 557, 561. For the horrible marriages see Strype, Whit. p. 510, App. p. 
 222. This year Coke married Lady Hatton without banns or licence. Collier, 
 vn. p. 247. 
 
 408 D'Ewes, p. 529. 
 
 MS D'Ewes, p. 555 ; ante, n. 396 ; Strype, Whit. p. 508.
 
 THE REIGN OF ELIZABETH. 311 
 
 chapters were dealt with. 404 An act for the confirmation of the 
 deprivation of certain bishops was sent down to the commons, with 
 their lordships' recommendations, and passed. 405 Other measures 
 and bills against the excessive fees of ecclesiastical judges and 
 officials, 406 and touching the possessions of the bishopric of Norwich 
 were brought in, 407 also a bill by a Mr. Finch for an explanation of 
 the Act of Uniformity and a mitigation of the 13 Eliz. c. I2. 408 
 
 131. A.D. 1598. This year the proceedings of the ecclesi- 
 astical commission are said to have been obstructed and, as 
 it would seem, suspended, by prohibitions, giving occasion to 
 the drawing up a case for the opinion of the judges. 409 On 
 November Qth, Whitgift called the bishops of his province to 
 account for neglecting the canons last made, in the matter of 
 ordinations and excommunications; 410 and again, on the 
 1 9th, he complained of the non-observance of the canon as 
 to the time and place of marriage. 411 On the I2th, Coke, 
 A.G., addressed a monition to the Dean of the Arches, and 
 all other ecclesiastical judges, warning them against certain 
 proceedings which are contrary to law. 412 
 
 132. A.D. 1599. On May 24th, the Bishop of London, or 
 some other official, wrote on behalf of Whitgift to the Bishop 
 of Peterborough, signifying that he looked for his certificate 
 as to the fees received in his diocese, to be sent to him 
 
 " according to the true meaning of the canon in that behalf made. 
 Otherwise his grace should be forced to take such course therein as 
 he was unwilling to do." 413 
 
 404 D'Ewes, p. 559 ; Strype, Whit. p. 509. 
 
 4 5 D'Ewes, pp. 562, 563, 567, 573, 575. 
 
 406 D'Ewes, p. 565; Strype, Whit. p. 511 and p. 509, App. 220. 
 
 407 D'Ewes, pp. 567, 573, 581, 584 ; Collier, vu. pp. 238244. 
 
 408 D'Ewes, p. 567 ; Strype, Whit. p. 509. 
 
 409 it was perhaps owing to the interference of the civil courts that the eccle- 
 siastical proceedings slackened, as mentioned by Neal, I. pp. 360, 374. For the 
 case see Strype, Whit. p. 521. 
 
 410 Id. p. 523 ; Wilk. Cone. IV. pp. 358, 359. 
 
 411 Strype, Whit. p. 522. 
 
 412 Id. p. 524 ; Wilk. Cone. IV. p. 359. It related to the absolution of recusants. 
 
 413 The exorbitant fees and exactions of the bishops' officers had been dealt 
 with by a canon in the last synod of bishops, requiring an account to be sent in to 
 the archbishop. Strype, Whit. p. 531 ; Wilk. Cone. IV. p. 361.
 
 312 ANGLICAN RITUAL. 
 
 Another, and perhaps a circular, letter to the same effect is 
 dated June Qth. 414 On July 9th, Whitgift dedicated a chapel 
 " as much as he might de jure, and by the laws and statutes 
 of the realm." 415 
 
 133. A.D. 1600. This year, as before, the "archbishop's 
 courts and the rest of the bishops' officers " were " much let " 
 by prohibitions, taking causes not only 
 
 " out of the archbishop's and bishops' courts, but even out of the 
 hands of the queen's ecclesiastical commissioners and her court of 
 delegates," the former authorised by a commission issued out imme- 
 diately from the queen herself; and the other by a special commission 
 upon an appeal to her court of chancery." 
 
 This resulted in the preparation by the bishops of certain 
 notable queries, "for the consideration of the privy council 
 and the judges." 416 
 
 134. A.D. 1 60 1. On May 22nd, Whitgift sent a circular 
 letter to the bishops for the reformation of the many and 
 great abuses in their commissaries' and officials' courts, so as 
 if possible in some measure to anticipate, if not prevent, the 
 action of parliament, and the not very unreasonable " clamours 
 of the disaffected." 417 On the 28th, we have a "solemn 
 instrument of absolution " granted to a couple who had 
 married without either banns or licence, and had therefore 
 fallen under the greater excommunication. 418 On August 
 6th, Whitgift dealt with some disorders complained of in 
 cathedral churches. 419 
 
 On October 2/th parliament met, and the convocations 
 
 414 Wilk. Cone. IV. p. 361. 
 
 415 Strype, Whit. p. 531. For the forms of consecration agreed upon by 
 convocation in 1712 and 1714, see Lewis, Hist. p. 121 ; Wilk. Cone. iv. pp. 
 667, 668. 
 
 416 Id. pp. 537 541. In Michaelmas term, 1605, Bancroft, Whitgift's suc- 
 cessor, exhibited articles to the privy council against the judges. They are given, 
 with the judges' answers in the articuli cleri, 2 Inst. pp. 601 617; Collier, vii. 
 P- 323- 
 
 417 Wilk. Cone. iv. p. 364. 
 4IS Strype, Whit. p. 552. 
 419 Wilk. Cone. :v. p. 366.
 
 THE REIGN OF ELIZABETH. 313 
 
 the next day. In convocation nothing of importance was 
 done, save the grant of four subsidies and an exhortation by 
 Whitgift to the bishops to be careful in their charges, and to 
 observe the canons last made. 420 In parliament several bills 
 were brought in that touched the state of the bishops and the 
 rest of the clergy, one being against the abuses and oppres- 
 sions of the archdeacons' and commissaries' courts. It pro- 
 bably had something to do with the requirements made by 
 Whitgift in convocation. 421 The session closed as usual with 
 an act for a general pardon. 422 
 
 135. A.D. 1602. On January /th, the primate followed up 
 
 420 Id. p. 363 ; Card. Synod. II. pp. 580583. The cautions were repeated 
 in the letter of January 7th ; post, n. 423. The date given in Wilkins and Card- 
 well for the meeting of the Canterbury convocation is October i8th, a mistake for 
 the 28th, the day fixed for the York meeting. 
 
 421 Bills touching episcopal leases, for the better observance of the sabbath, 
 and against blasphemous swearing, were brought in, the first being thrown out 
 on the second reading, the other read thrice and committed, and the last read 
 twice and engrossed, but opposed by one speaker who pointed out that they had 
 passed five bills, of swearing, going to church, good ale, drunkenness, etc., which 
 was as good as giving the justices a subsidy and two fifteenths, for that a justice of 
 the peace was but " a living creature, yet for a half dozen of chickens will dispense 
 with a whole dozen of penal statutes." D'Ewes, pp. 623, 624. 625, 626, 628, 633, 
 651, 66 1. A bill against the fraudulent administration of intestate's estates was 
 brought in, and passed both houses (43 Eliz. c. 8). Another against pluralities 
 caused a hot debate, the speech of an old doctor of the civil law causing the house 
 to hawk, spit, and keep "a great coil to make him make an end," for which 
 unseemly conduct Sir F. Hastings sharply rebuked it. D'Ewes, pp. 634, 635, 640. 
 A bill providing that, in cases of adultery, the man should lose his tenancy by 
 courtesy and the woman her tenancy in dower, was opposed by Serjeant Harries 
 on the ground that the fact must be proved by two or three blind witnesses in the 
 ecclesiastical courts, which was no reason why ecclesiastical judges should deal 
 with laymen's inheritances ; and so upon the conclusion of the speech the house 
 cried out, " Away with it," and on the speaker putting the question, groaned out 
 an unanimous "No." Id. p. 641. Bills against wilful absence from church, and 
 touching lands given to charitable uses (43 Eliz. c. 4) were also brought in and 
 read, the last being passed. Id. pp. 642, 657, 663, 669, 682, 683. In the debate 
 on the first, a Dr. Bennet said there were 130x3 to 1500 recusants in Yorkshire, 
 whom he vouched had all been presented both in the ecclesiastical court and 
 before the council at York. Strype mentions a bill against commissaries' and 
 archdeacons' courts as being brought in. Whit. p. 547. See also Parl. Hist. I. 
 pp. 914, 922, 943, 951. 
 
 422 The non-conformists were excepted out of it.
 
 314 ANGLICAN RITUAL. 
 
 the matter of the reform of the " enormities " in the ecclesias- 
 tical courts by a circular letter to the bishops, setting out the 
 most noted grievances, and pointing out the danger of the 
 courts being, either the whole or most of them, swept away. 423 
 On June 22nd, he addressed, by the queen's command, a 
 letter to all the bishops upon the decay of churches and 
 chancels. 424 Nothing more of importance seems to have been 
 done ; and the queen's death, on March 24th the next year, 
 closed a reign whose length sufficed to place the work of the 
 Reformation upon a sure foundation, and to secure it for ever 
 from successful attack. 
 
 423 The proceedings ex officio mero, the frequent courts "vexing the subject 
 q.nd especially churchwardens with weekly attendance," the citation of the subject 
 into two or three courts at the same time for one offence, the charge of the 
 quarter bills, the admission of curates without reference to the bishop, the com- 
 mutation of penances, the multitude of apparitors and hangers-on at each court, 
 the exercise of an independent jurisdiction by archdeacons and other officials who 
 could not at law be said " exercere episcopalem jurisdictionem de jure" were 
 amongst the grievances noted. But the exactions of the ecclesiastical courts in 
 Reformation times were trifling compared to the barbarities, atrocities, and 
 tyranny of the papal usurpation. Wilk. Cone. IV. p. 366; Strype, Whit pp. 
 549, 550. 
 
 424 Wilk. Cone. IV. p. 367.
 
 CHAPTER VI. 
 
 THE REIGN OF JAMES I. 
 Front March 25^, 1603, to March 27^, 1625. 
 
 i. The king's accession raised the hopes of the puritans, 
 who lost no time in framing the " Millenary Petition," which 
 they presented to him whilst he was on his progress. 1 On 
 May 7th, the king entered London, and soon after the effects 
 of the " calm and still but deep petition " began to appear. 
 The clergy and the two universities took great offence at its 
 contents, the third article "for church livings" touching a 
 very tender point ; and the " scholars, being children of the 
 prophets," and therefore " most proper for church revenues," 
 
 1 It was signed, according to some, by 825 ministers ; but Fuller makes it 750. 
 The petition itself speaks of the signatories as "we to the number of more than 
 a thousand of your majesty's subjects and ministers." It desired a "reformation 
 of certain ceremonies and abuses of the church. " In the service book, objection 
 was made to the use of the sign of the cross in baptism, of the cap and surplice, and 
 of the ring in marriage, the length of the service and of church songs and music, 
 bowing at the name of Jesus, and the reading of apocryphal and uncanonical 
 scriptures, etc. Collier, vn. pp. 273 276 ; Strype, Whit. p. 565 ; Fuller, X. 
 pp. 7, 21 ; Card. Conf. pp. 130133 ; Neal, I. p. 391. 
 
 The Romanists also addressed the king, assuring him of their loyalty and 
 asking for toleration and the free exercise of their religion, in private if not in 
 public ; and a note says that the request-was granted. Their hopes of the king's 
 conversion seem to have been raised, as he was born of Roman parents and 
 received Roman baptism, his mother being even then, in the estimation of some, 
 a martyr. Parsons wrote that prayers were being said for him in the seminaries, 
 and that the pope was delighted with the Basilicon Doron. See Dodd, by Tierney, 
 IV. p. 37, App. pp. Ixiv. Ixxi. Ixxii.; Flanagan, n. p. 271 ; Lingard, vil, p. 15; 
 St. Pap. Dom. James I. (1603 1610), Vol. I. Nos. 56, 84; in. No. 27; the 
 letter to Mr. Hambleton in 1600, and the curious statements in the letter to the 
 Bishop of Norwich. Halliwell, Let. II. p. 97 ; Ellis, Orig. Let. in. p. 216, 
 2nd ser.; and for an account of the king, id. pp. 197 201. See also Neal I. pp. 
 389 391. To Whitgift the king was a "Scotch mist," which the comforting 
 assurances to Nevill scarcely served to dispel. Strype, Whit. p. 559 ; Warner, n. 
 P- 477-
 
 316 ANGLICAN RITUAL. 
 
 regarded with horror and dismay a proposal that " would cut 
 off more than the nipples of the breasts of both universities 
 in point of maintenance." 2 
 
 2. The efforts of Whitgift to reply to these "clamorous 
 libels and defamatory supplications" were speedily backed 
 by the universities, that of Cambridge passing, on June gih, 
 a grace, whilst Oxford wrote and published an answer dedi- 
 cated to the primate and others. 3 The petition itself seems 
 to have had, for the time at least, some effect, for on June 
 3Oth, the archbishop sent round a circular to the bishops 
 requiring information and immediate answers on the state of 
 their dioceses. 4 On July 8th, the king wrote to the chan- 
 cellors of the universities and heads of colleges, urging them 
 to follow his example and restore the impropriate tithes. 
 This brought the next day a letter of remonstrance from 
 Whitgift to the king, stating reasons against the giving up 
 of the university tithes. 5 
 
 3. On July I2th, the privy council directed the 5th of 
 August to be kept in every year as a holyday, leaving the 
 framing of the form of service and thanksgiving to the 
 primate, who accordingly, in pursuance of the injunction, on 
 
 2 Fuller, X. p. 23. He also remarks that the "petition ran the gauntlet 
 through all the prelatical party, everyone giving it a lash, some with their pens, 
 more with their tongues, and the dumb ministers (as they term them) found their 
 speech most vocal against it." Clause 3 ran: "That bishops leave their com- 
 mendams, some holding prebends, some parsonages, some vicarages with their 
 bishoprics. That double-beneficed men be not suffered to hold some two, some 
 three benefices with cure ; and some two, three, and four dignities besides. That 
 impropriations annexed to bishoprics and colleges be demised only to the 
 preachers, incumbents, for the old rent. That the impropriations of laymen's 
 fees be charged with a sixth or seventh part of the worth to the maintenance of 
 the preaching minister." Id. p. 24. See Neal, I. pp. 392, 393 j Strype, Whit 
 pp. 564-568. 
 
 3 The grace provided that whosoever should oppose by word or writing the 
 doctrine and discipline of the Church of England, or any part thereof, should be 
 suspended from his degrees and excluded ipso facto. Strype, Whit. p. 567 ; 
 Collier, VII. p. 277; Neal, I. p. 393; Card. Conf. p. 135; Fuller, p. 23. 
 
 4 Strype, Whit. p. 560; Wilk. Cone. iv. p. 368. 
 
 8 St. Pap. Dom. James I. in. Nos. 37, 38, 39. Wilkins puts the date of the 
 letter to Oxford as July loth. Cone. iv. p. 369.
 
 THE REIGN OF JAMES I. 317 
 
 July I4th, took order in the matter. 6 On September 23rd, 
 we find Bancroft applying for a royal warrant for the inser- 
 tion of the king's name in a new edition by Barker, the king's 
 printer, of the common prayer, which was "much wanted." 7 
 On October 8th, a king's letter to Whitgift directed a collec- 
 tion to be made for the city of Geneva, and on the 26th the 
 primate wrote to the bishops accordingly. 8 
 
 4. The puritans having sought a conference, the king, for 
 various reasons, decided to grant it, and a meeting of divers 
 of the bishops and other learned men was fixed for November 
 1st, before the king and privy council, but was, on October 
 24th, put off by the king till January, owing to the plague 
 and other causes. 9 On the 26th, the king wrote to the 
 primate to say that he desired to maintain the state of 
 religion, but that he received such complaints that he wished 
 a certificate of the number and quality of the ministers, and 
 
 6 The privy council say, " We therefore, unto whom .... the direction for 
 any certain rule and order therein to be observed doth more properly appertain." 
 Wilk. Cone. IV. p. 370; Card. D. A. n. p. 40; Strype, Whit. pp. 561, 562. 
 
 7 St. Pap. Dom. James I. in. No. 78. 
 
 8 Strype, Whit. p. 563 ; Card. D. A. II. p. 48 ; Wilk. Cone. IV. p. 372. 
 
 9 For the proclamation etc. see Wilk. Cone. IV. p. 371 ; Card. D.A. II. p. 43 ; 
 Conf. pp. 133, 148 ; Strype, Whit. p. 568 ; Neal, I. p. 394 ; Collier, vii. p. 277 ; 
 St. Pap. Dom. James I. IV. No. 28. The proclamation recites that the form and 
 frame of the ecclesiastical part of the body politic was "agreeable to God's word 
 and near to the condition of the primitive church, " but that as time might have 
 brought in some corruptions, the king had appointed the meeting for his instruc- 
 tion, information, and advice ; and if he found any corruptions deserving review 
 and amendment he would "therein proceed according to the laws and customs of 
 this realm, by advice of our council, or in our high court of parliament, or by 
 convocation of our clergy, as we shall find reason to lead us ; not doubting but 
 that in such an orderly proceeding we shall have the prelates and others of our 
 clergy no less willing, and far more able to afford us their duty and service, than 
 any other, whose zeal goeth so fast before their discretion." And the king's plea- 
 sure was that all his subjects should avoid "all unlawful and factious manner of 
 proceeding .... by gathering the subscriptions of multitudes to supplications, by 
 contemptuous behaviour of any authority by the laws resting in ecclesiastical 
 persons, by open invectives and indecent speeches either in the pulpit or other- 
 wise, or by disobedience to the processes proceeding from their jurisdiction." If 
 anyone gave the king cause to think that he had " a more unquiet spirit than 
 becometh any private person to have before public authority," he would make it 
 appear by their chastisement how displeasing it was.
 
 3l8 ANGLICAN RITUAL. 
 
 that novel ceremonies should be discouraged. 10 Whitgift, in 
 preparation for the conference, had sent to the Archbishop 
 of York certain queries concerning the points in dispute, 11 
 and in December he conveyed the king's commands, dated 
 December I5th, to the bishops concerning recusants. 12 
 
 5. A.D. 1604. On January I4th, came on the Hampton 
 Court conference, lasting three days. 13 There were sum- 
 moned on the part of the church, the primate, eight bishops, 
 seven deans, and two doctors of divinity ; the " agents for 
 the millenaries " were only four. The bishops and deans 
 being assembled in the privy chamber with the lords of the 
 council, the door was shut by the lord chamberlain, and 
 soon after the king came in, and began the conference with a 
 speech. 
 
 The points on which he sought information were three : 
 
 i. " Concerning the book of common prayer and divine service. 
 2. Excommunication and the ecclesiastical courts. 3. The providing 
 fit and able ministers for Ireland." 
 
 On the second day the puritans were admitted, only two bishops 
 being present, when, after another speech by the king, Dr. Reynolds 
 set out the matters disliked under four heads. 
 
 i. "That the doctrine of the church might be preserved in purity 
 according to God's word. 2. That good pastors might be planted 
 in all churches to preach the same. 3. That the church government 
 might be sincerely ministered according to God's word. 4. That the 
 book of common prayer, might be fitted to more increase of piety." 
 
 St. Pap. Dom. James I. IV. No. 33. 
 
 11 The questions were : I. Concerning appropriations. 2. Touching the 
 government of the church, whether by bishops or presbyteries. 3. Concerning 
 the common prayer, whether to set aside or alter. 4. Concerning the cross in 
 baptism. 5. Of the prayer in the Litany against "sudden death." Strype, 
 Whit. p. 570; and for the reply, App. pp. 231 236; Card. Conf. p. 151. 
 
 12 St. Pap. Dom. James I. v. No. 25. 
 
 13 For the names of bishops and ministers appointed on January I2th for the 
 conference, and notes of things appointed by the king to be reformed in the 
 ordinances of the church, see St. Pap. Dom. James I. vi. Nos. 15, 16, 25. On the 
 whole subject, see Card. Conf. pp. 161 217, where Matthews', Barlow's, and 
 Galloway's accounts are to be found. Wilk. Cone. IV. p. 373 ; Strype, Whit. 
 pp. 571576; Neal i. pp. 395404; Collier, VII. pp. 277308; Fuller, X. pp. 
 7 21 : Lingard, vil. pp. 15 18 ; Dodd, n. pp. 326, 327.
 
 THE REIGN OF JAMES I. 319 
 
 Exception was taken, amongst other things, to the use of the 
 sign of the cross in baptism, to the surplice and priest's square cap. 
 Excommunication by lay chancellors was objected to, and clerical 
 meetings were desired, to be held once every three weeks in the 
 rural deaneries, and what could not be decided then to be referred 
 to the archdeacon's visitation, and thence to the diocesan synod for 
 final determination. 
 
 The second day's conference, the i6th, closed by the lord 
 chancellor remarking, as he went out of the council chamber, that 
 he had often heard and read "Rex est mixta persona cum sacerdote," 
 but that he never before saw the truth of it. 1 * On the third day, 
 several civilians were called in, and the king " willed " that certain 
 alterations should be made in the prayer book. The high com- 
 mission was then discussed. The king objected to the number and 
 meanness of the parties named, and that the offences dealt with were 
 such as the ordinary in his court could censure. 
 
 The primate replied that although all the privy council, all the 
 bishops, many of the judges, some of the clerks of the council were 
 in, yet, without others being added, he would ofttimes be forced to 
 sit alone. He then explained its necessity, and a discussion ensued 
 on the subscription to the Three Articles, and the oath ex qfficio. On 
 
 14 Card. Conf. p. 204. The king's account of it is given in a letter to his 
 ' ' honest Blake. " He said, ' ' We have kept such a revel with the puritans here these 
 two days as was never heard the like, where I have peppered them as soundly as 
 you have done the papists there. I see no reason that those that will refuse the 
 airy sign of the cross after baptism should have their purses stuffed with any more 
 solid and substantial crosses." The king had pointed out "that the material 
 crosses, which in time of popery were made for men to fall down before them as 
 they passed by them, to worship them (as the idolatrous Jews did the brazen 
 serpent), are demolished as you desire." This Mr. Perry considers "important 
 evidence of the fact of their demolition," and ranks it "with the language of 
 Whitgift thirty years before," though the latter "spoke of crosses in churches, 
 whereas the king's words seem rather to refer to crosses in highways" and, he 
 adds, "the king's language is no evidence that he objected to crosses simpliciter." 
 It "is the king's fact, what explanations or limitations so ever it may admit of." 
 The view has the one merit of ingenuity, but there is no need to waste any time 
 in discussing it. The crosses used in service in churches were demolished by 
 authority as the puritans desired, and we know what that meant. Those that were 
 in no way connected with ritual or ceremonial, or used directly or indirectly in 
 public service or for worship, were allowed by authority to remain, as the memorial 
 cross in West Cheape, mentioned by Stowe, Survey, p. 100, ed. 1842. Halli- 
 well, n. p. 109 ; Strype, Whit. App. p. 239 ; Card. Conf. p. 201 ; Perry, Lawf, 
 Ch. Orn. pp. 315, 316; ante, p. 295, n. 333.
 
 320 ANGLICAN RITUAL. 
 
 this last point, Whitgift said that the king " undoubtedly spake by 
 the special assistance of God's spirit." The writ de excommunicato 
 capiendo, the recusants and preachers for Ireland, with other matters, 
 having been treated of, the puritans were called in, and the altera- 
 tions the king willed made were read over to them, to which they 
 agreed, only that Masters Chatterton and Knewstubs severally 
 besought that the use of the sign of the cross in baptism and the 
 wearing of the surplice might not be forced on certain ministers in 
 Lancashire and Suffolk. The king, however, would not agree, and 
 Chatterton was reminded of "sitting communions at Emmanuel," 
 which, he said, was so, the seats being so placed. 15 
 
 In the end they promised to be " quiet and obedient, now they 
 knew it to be the king's mind to have it so ; " and so, after an 
 address by the king, so piercing " that it fetched tears from some on 
 both sides," and a thanksgiving prayer by the Bishop of London, the 
 conference ended, the king going to his chamber and the privy 
 council to theirs, to appoint commissioners in the several matters 
 referred to. 16 
 
 6. On February Qth, a petition was delivered to the king 
 by three or four knights of Northamptonshire in favour of the 
 non-conformist ministers. It took so great an effect upon 
 him that he is said to have sat the next day for eight hours 
 in council, inveighing against both puritans and papists, and 
 charging the council, both the landlords and the bishops, to 
 see that the laws were forthwith executed against offenders. 17 
 As a consequence of this, on the I3th, the charge being 
 given as usual in the Star Chamber at the end of term, 
 
 15 A toleration for a time was, however, granted to the Lancashire ministers in 
 the matter of surplice and cross in baptism. Strype, Whit. p. 577. "Generally," 
 says Johnson, "there are in every chancel pews fastened to the freehold for the 
 use of the people when they communicate. " It was not the pew, but the sitting, 
 when receiving, that was the offence. Vade Mecum, I. p. 179. 
 
 16 For the royal approbation of the articles drawn up, see St. Pap. Dom. 
 James I. VI. No. 27. For the commissions appointed by the lord chancellor as 
 the king willed, and the matters left to them, see Strype, Whit. p. 577 ; Card. 
 Conf. p. 209. 
 
 17 Ellis, Orig. Let. in. p. 216, 2nd ser. The king said "that his mother and 
 he from their cradles had been haunted with a puritan devil, which be feared 
 would not leave him to his grave." He then expressed his utter detestation of 
 the Roman "superstition."
 
 THE REIGN OF JAMES I. 321 
 
 occasion was taken to declare the king's displeasure against 
 the disturbers of the state, whether papists or puritans ; and 
 the lord chancellor put the question to the judges, 
 
 "whether those men that were deprived for not conforming them- 
 selves could be restored by law? They answered, No." 18 
 
 7. On the Qth, too, the king by his letters patent allowed 
 and ratified the alterations made by the metropolitan and the 
 ecclesiastical commissioners in the prayer book, ordering it to 
 be printed by Barker, and its use, by the minister of every 
 parish, to be enforced in both provinces, and to be duly 
 
 " observed according to the law in all the other parts, with the rites 
 and ceremonies therein contained and prescribed for him to 
 observe." 19 
 
 On the 22nd, all Jesuits and seminary priests were ordered 
 to quit the kingdom by March igth. 20 On the 29th, Whitgift 
 died ; and, on March 5th, a proclamation enjoined the use of 
 the amended prayer and communion book, within such time 
 as the bishops might think good to limit. 21 
 
 18 Ellis, Orig. Let. in. p. 217; ante, p. 305, n. 374. Two other questions 
 were put as to papists and petitions. 
 
 19 They were the primate and the other commissioners for causes ecclesiastical, 
 who were, as we have seen, all the privy council, all the bishops, etc. The king 
 recites the I Eliz. c. 2, and the power to take "further order" concerning "any 
 ornament, rite, or ceremony. " This clause of the act, however, provided for the 
 publishing "further ceremonies or rites," but said nothing about taking "further 
 order" in the matter of ornaments. For the letters patent see Card. Conf. 
 pp. 217 225; Rymer, "XVI. p. 565; and see I Hawk. 140; Hale, P. of C. I. p. 
 loo ; 2 Inst. p. (742) ; 4 Inst. p. 201. 
 
 20 On the "Bye" treason, see Dodd, byTierney, iv. pp. 4 7 ; and Flanagan, 
 II. p. 273. See also Wilk. Cone. iv. p. 376 ; Strype, Whit. p. 585 ; Card. D. A. 
 II. p. 50 ; Dodd, II. p. 437. How .many of the class there were in England at 
 the time does not appear, but in 1636 there were about 500 or more seculars, 250 
 Jesuits, 100 Benedictines, more or less, 20 Dominicans, as many Carmelites, more 
 than 30 Franciscans, 4 Scotch and English Capuchins, and as many Minims, all of 
 them (save perhaps the seculars) the stormy petrels of so-called "religious" strife ; 
 and the king was careful to point out that he banished them not for religion, but 
 for maintaining the pope's temporal power over princes. See Flanagan, II. p. 323. 
 
 21 The proclamation stated that no real change was made "in the doctrine 
 which appeared to be sincere," nor in the forms and rites, which were justified 
 out of the practice of the primitive church." It referred to the agreement come 
 
 21
 
 322 ANGLICAN RITUAL. 
 
 8. On March iQth parliament, and, on the 2Oth, both 
 convocations, met. 22 The promise of conformity and the 
 settlement of disputed questions made at the Hampton 
 Court conference, 23 as well as the commencement of another 
 reign, seemed to make it a favourable time both for a con- 
 sideration and revision of the various articles, injunctions, and 
 laws that had been from time to time made in church and 
 ecclesiastical matters, and for the compilation of a code of 
 canons for the good government of the clergy and church. 
 
 9. Bancroft having been appointed president, the southern 
 convocation proceeded, on April I3th, to business, when 
 
 to at the Hampton Court conference, when all the learned men who were there 
 present "promised their conformity in the practice of it, only making suit" that 
 "some few might be borne with for a time" ; and it required conformity to be 
 insisted on by the bishops and all public ministers, as well ecclesiastical as civil, 
 who were to do their duty in punishing offenders, pointing out that the ' ' unquiet- 
 ness and unsteadfastness of some dispositions, affecting every year new forms 
 of things, if they should be followed in their inconstancy, would make all actions 
 of states ridiculous and contemptible." Card. D. A. n. p. 56; Wilk. Cone. IV. 
 P- 377 J Strype, Whit. p. 585 ; Card. Conf. p. 225 ; Collier, vil. p. 309 ; Can. 80. 
 
 22 The York convocation did not meet for business, but was prorogued by 
 successive writs to January 22nd, 1 606. Wilk. Cone. IV. pp. 379, 426. 
 
 23 "Henceforward," says Fuller, "many cripples in conformity were cured of 
 their former halting therein, and such as knew not their own, till they knew the 
 king's mind in this matter, for the future quietly digested the ceremonies of 
 the church." Ch. Hist. X. p. 21. All, however, were not so content, thinking 
 that their delegates had been partly dazzled with the "light of the king's majesty, 
 partly daunted with the heat of his displeasure, " and are said to have requested a 
 week's space to deliver written answers to the bishops' arguments. Who, or how 
 many they were, we are not informed. Id. p. 21 ; Neal, I. p. 403. Practically, 
 and as a fact, when convocation met there were no questions of the maximum or 
 minimum of observance to be disposed of or dealt with. Neither the king nor the 
 bishops had any idea of that kind, nor that the "tolerant recognition of divergent 
 ritual practice," or "of wide diversities of ceremonial," was an immediate need of 
 the church, or consistent with its orderly government and well being, or, in fact, 
 with its existence as a body governed by law. Whitgift, who was "a severe 
 governor of the church, pressing conformity with the utmost rigour, in which her 
 majesty always gave him her support, regarding neither the entreaties of poor 
 ministers nor the intercessions of courtiers, being steady to the laws and even out- 
 going them in the cause of uniformity," was succeeded by Bancroft, "who pursued 
 the puritans without the least compassion, " and enforced the order of the canons 
 with unrelenting strictness. Neal, I. pp. 405, 418 ; and see Heylyn, Cyp. Ang. 
 p. 58 ; Collier, vil. p. 320.
 
 THE REIGN OF JAMES I. 323 
 
 he is said to have presented the royal licence, dated the i2th, to 
 treat and agree upon canons. 24 On the same day, a committee of 
 bishops was nominated by the president to confer with the House of 
 Commons about complaints made against the clergy, but the com- 
 mittee were to tell the commons the clergy grievances put on them 
 by the laity. 25 The commons, however, declined, on the i8th, to 
 confer with the bishops save as lords of the upper house of parlia- 
 ment, "and not in such condition and quality as they are in the 
 convocation house " ; and on the same day the Bishop of London 
 communicated to the lower house the fact that the commons refused 
 their consultation, and had made their complaints to the lords. 26 On 
 May 2nd, Bancroft gave to the prolocutor a book of canons, direct- 
 ing him " to take a committee of eight or ten to consider of them." 
 On the same day, a petition for the reformation of the book of 
 common prayer was presented to the lower house, but Bancroft and 
 the other bishops met it by a command of obedience and assent, to 
 the "liturgy established by the royal authority," by the 24th of 
 June. 27 An oath against simony was proposed to be taken by all, 
 but was opposed by the Bishop of St. Davids, and the matter 
 appears to have dropped. 28 In the thirteenth session, the committee 
 of the lower house met that of the upper, " to consider the book of 
 
 24 The licence was given to " Richard, bishop of London, and others, during 
 this parliament, to confer, treat, and agree of and upon such canons, orders, and 
 constitutions ecclesiastical as they shall see fit and necessary and convenient for 
 the service of Almighty God." Grant Book, fo. 5, where the date is given 
 as June 2Oth. For that given to York, where it was "for this present parlia- 
 ment now assembled," see Wilk. Cone. iv. pp. 379, 427 ; Wake. App. No. 157, 
 p. 237 ; see also Card. Synod. II. p. 584 ; Strype, Ann. IV. p. 396 ; Atterbury, 
 pp. 430 433, on the subject. 
 
 25 Strype, Ann. iv. p. 396 ; Wilk. Cone. IV. p. 379 ; Card. Synod. II. p. 584. 
 
 26 Id. ; and see Parl. Hist. I. p. 1023, and post n. 68. 
 
 27 "Liturgiae regia auctoritate stabilitatae. " Strype, Ann. iv. p. 396; Card. 
 Synod. II. pp. 584, 585 ; Wilk. Cone. IV. p. 379 ; Lathbury, p. 203. The canons 
 were compiled by Bancroft, and were "the sum of the queen's articles, orders of 
 her commissioners, advertisements, canons of 1571 and 1597, which were in use 
 before, but also many more were added." Heylyn says that Bancroft had the 
 sole management of the convocation "in which he passed that excellent body of 
 canons and constitutions ecclesiastical, to serve for a perpetual standing rule to the 
 Church of England." Fuller, x. p. 28; Heylyn, Cyp. Ang. p. 58; Collier, vi. 
 p. 319; Neal, I. p. 408. 
 
 28 Fuller, x. p. 28 ; Joyce, Synod, p. 624. 
 
 21 2
 
 324 ANGLICAN RITUAL. 
 
 canons and despatch it." 29 On May i8th (the sixteenth session), 
 the king's letter, with a copy of the thirty-nine articles annexed, was 
 read, requiring the subscription of both houses unto them, which 
 was done. 30 On May 3oth, a claim of privilege of parliament was 
 made, on his own behalf, by the prolocutor; and, on June i3th, the 
 book Limbo-mastix was referred to a committee, and finally the book 
 of canons, approved and confirmed by the king's letters patent 
 under the great seal, was sent to be printed, convocation being pro- 
 rogued, on July 9th, to February 8th, and thence by various writs to 
 November 6th, i6o5. 31 
 
 The letters patent recited that the king, for himself and 
 his heirs and lawful successors, and according to the form of 
 the statute, did by virtue of his 
 
 "prerogative royal and supreme authority in causes ecclesiastical, 
 ratify, confirm, and establish ... the said canons, ordinances, and 
 constitutions, and all and everything in them contained ... to be 
 diligently observed and equally kept by all ... subjects of this our 
 kingdom, both within the province of Canterbury and York." Every 
 minister to read them over once every year in the parish church or 
 chapel, and all bishops and others having any ecclesiastical jurisdic- 
 tion to see them duly observed. 32 
 
 29 Lathbury, p. 203 ; Joyce, Synod, p. 624. The book appears to have passed 
 the committee of the lower house without difficulty or opposition. Neal, I. p. 411. 
 In the upper house there was, on the 23rd, a hot debate on the use of the sign of 
 the cross in baptism, but it was stopped by the authority and order of the 
 president, who would allow of no non-conformity. Neal, I. pp. 408 411 ; 
 Warner, II. p. 487 ; Card. Synod. II. p. 585 ; Wilk. Cone. IV. p. 579 ; Strype, 
 Ann. IV. p. 397. 
 
 30 The book, when subscribed, was to be kept by the Bishop of London and 
 the president. Strype, Ann. iv. p. 397. 
 
 31 Card. Synod. II. p. 586; Wilk. Cone. IV. p. 3795 Collier, vii. p. 319; 
 Strype, Ann. iv. p. 397. 
 
 82 Card. Synod. I. pp. 328, 389 ; Davis, Canons, p. 121. To the letters 
 patent a copy of the English canons was annexed ; this, therefore, is the one that 
 was ratified and enacted, and not the Latin copy, although said to be prepared at 
 the same time. "The Latin canons," says Heylyn, "are not now in force, as 
 to the phrase and Latin of them, for they were passed in English in the convoca- 
 tion and confirmed in English by King James. The Latin translation is of no 
 authority, of no force at all." Antid. Lincoln, p. 289 ; and see Atterbury, p. 433. 
 Mr. Hope complains that the Judicial Committee, in the Purchas case, "over- 
 looked" the Latin canons. They could hardly do otherwise, seeing that the
 
 THE REIGN OF JAMES I. 325 
 
 10. Of the 141 canons, 33 
 
 Can. i and 2 relate to and define the supremacy of the crown 
 over the Church of England, which is " by law established under the 
 king's majesty." 34 
 
 By Can. 4 12 inclusive, impugners of the established form of 
 public worship, or of the thirty-nine articles, or of the rites and 
 ceremonies, or of the government of the church under his majesty, 
 or of the forms of consecration or ordination, together with the 
 authors of schism, as well as maintainers of schismatics and of con- 
 venticles, or of constitutions made in them, were to be excommuni- 
 cated (the zoth and nth excepted) ipso facto 
 
 Latin copy was not authorised. Worship, etc., p. 95 ; see Steph. Eccl. Stat. 
 p. 2007. The power being exercised according to the form of the statute, could only 
 avail to confirm the canons for the Canterbury province. But as the reception by 
 York, in 1462, of the Canterbury provincial constitutions was still in force, the 
 canons of the one province would bind the other. Their subsequent acceptance 
 and formal subscription by the York synod cured any possible defects. The 
 convocation of Canterbury, on June 29th, 1865, altered the 29th, 36th, 37th, 38th, 
 and 4Oth canons, but the alterations were not confirmed by the crown. Davis, 
 Canons, p. 123. Such of them as are in force "are unrepealed laws of the 
 Church of England." See App. A, H ; and ante, p. 5, n. IO. 
 
 33 It is well to bear in mind that in 1604 the bishops who met the clergy con- 
 vocation had a full, and in many cases a personal, knowledge of the actual facts, 
 meaning, and force of the Elizabethan legislation, and many members of the lower 
 house must have been in the like case. Bancroft, the president, was born in 
 1544, and had been chaplain to Egerton, L.C., and the ally and friend of Whit- 
 gift ; Hulton was bom in 1529; Bridges, the bishop of Oxford, in 1528; Yong 
 was consecrated in 1577; Chaderton in 1579; and Overton in 1580. Bancroft, 
 in consolidating the church law, would thus be both competent for the work and 
 (in church matters) careful to avoid mistakes, inconsistencies, and conflicting 
 enactments; and there was, as we have seen, no question of maximum or 
 minimum to meet. The prayer book had been already altered, and, rubric and 
 all, was before, and well-known to, both the bishops and convocation. It must be 
 presumed that the code was meant, and supposed to be, in harmony (and not 
 in conflict) with the acts of uniformity and rubrics then in force. We have there- 
 fore in the canons of 1603 the "law of the church" authoritatively laid down by 
 competent authority, not for the toleration of divergent ritual practice, but to secure 
 one uniform order on the subjects on which it treats ; and to this law, as now in 
 force, the clergy are bound to honestly render all due and canonical obedience. 
 
 34 Can. 3 ; 37 Hen. VIII. c. 17, 2, 3. See the king's letter of December 
 nth, 1714, directing the observance of Can. I, Wilk. Cone. IV. p. 666; and 
 Bancroft's articles, Card. D. A. II. p. 324, 7. 
 
 35 Ante, p. 228, n. 122; 3 Jac. I. c. 5, n; Steph. Eccl. Stat. p. 
 525. The excommunication ipso facto denounced by the canons seems to
 
 326 ANGLICAN RITUAL. 
 
 Can. 13 provided for the due celebration of Sundays and holidays. 
 
 Can. 14 directed the common prayer to be said in such place as 
 the bishop or ordinary might think meet, being guided by the size of 
 the church and the edification of the people. It also directed all 
 ministers to " observe the orders, rites, and ceremonies prescribed in the 
 book of common prayer, as well in reading the scriptures and saying 
 of prayers as in administration of the sacraments, without either 
 diminishing in regard of preaching, or in any other respect, or adding 
 anything in the matter or form thereof"' 
 
 Can. 15 regulated the Wednesday and Friday weekday services. 37 
 
 have been meant for open and notorious offenders against the doctrine and 
 discipline of the church (for, in fact, those disaffected ministers who insisted 
 on retaining their preferments whilst disobeying its laws and impugning its 
 government), rather than for those avowed dissenters who had already separated 
 from church communion. The excommunication ipso facto Lyndwood defines 
 thus: "et est dicere ipso facto, ac si diceret, ipso jure, scilicet nullo hominis 
 ministerio interveniente ; " and he explains ipso jure thus: "sic ergo non est 
 opus executione, sed tantum ut super hoc fiat declaratio ut videtur. . . Sumitur 
 enim hie ipso jure, i.e. legis sive constitutionis potestate, sic quod non sit opus facto 
 hominis." Excommunication ipso facto et ipso jure were innovations of the 
 thirteenth century, resulting from and following upon the novelty of the general 
 excommunication then introduced. Deprivation and suspension ipso facto were 
 first in vogue in England about A. D. 1237. Excommunication ipso facto takes 
 effect from the moment that the offence is committed, and not from the time 
 of any sentence ; and the offender, in intendment and contemplation of law, is 
 looked upon as excommunicate ab initio, although the formal sentence be not 
 denounced till long after; but as "gladius excommunicationis " is "nervus eccle- 
 siasticae disciplinae," and so, "sobrie et circumspecte utendum," hence originally 
 no one was excommunicate except after admonition and warning. Lyndw. Prov. 
 Lib. I. Tit. 10, n. i, p. 51 ; Lib. n. Tit. i, n. b, p. 92; Const. Othon. pp. 40, 
 71, 72; Johns. E. L. II. 1200, 7; 1237, 15, 29; 1391, n. e; Index, s.v. Ipso 
 facto; Godolph. pp. 624 630; Wilk. Cone. iv. p. 654; Van Espen. p. 919; 
 Degge, p. 101 ;' Dyer, n. p. 75 b ; Alston v. Atlay, ^ Add. & Ell. p. 306; and 
 now see Escott v. Mastin, Brod. & Free. p. 13. On deprivation ipso facto under 
 the acts of uniformity, etc., see Godolph. p. 307 ; Steph. Eccl. Stat. p. 312, n. I. 
 On Can. 9 12, see the toleration and other acts, I W. & M. c. 18 ; 7 & 8 Viet, 
 c. 45; 9 & 10 Viet. c. 59; 18 & 19 Viet. c. 86; 23 & 24 Viet. c. 32, etc., 
 protecting non-conformists and allowing separate worship and rules made without 
 the authority of the crown. These canons are thus set aside or, in the opinion of 
 some, " overridden " by the acts. 
 
 36 See Can. 58. This does not apply to additions or alterations made by lawful 
 authority. C. P. Interl. p. 346. 
 
 37 Ante, p. 70, 71 ; p. 180, I ; Card. D. A. I. p. 15 ; Robertson, p. 149 ; 
 Wheatley, p. 106 ; Parker, Introd. p. xxxvii.
 
 THE REIGN OF JAMES I. 327 
 
 Can. 1 6 required the order, form, and ceremonies of the common 
 prayer to be duly observed in all colleges and halls, " without any 
 omission or alteration" the lyth canon directing surplices to be worn 
 by the members on saints' days, Sundays, and their eves, and 
 graduates to wear their hoods. 
 
 Can. 1 8 provided for the reverent and attentive behaviour of the 
 congregation during service; 38 the ipth forbidding loiterers near the 
 church at such times. 
 
 Can. 20 orders the churchwardens, at the cost of the parish and 
 with the advice and direction of the minister, to provide a sufficient 
 quantity of fine white bread and of good wholesome wine, the wine 
 to be brought to the communion table 39 in a pot or stoop of pewter 
 or purer metal; whilst the 2ist 23rd regulated the times and 
 manner of receiving. 
 
 Can. 24 directs the communion to be administered in collegiate 
 and cathedral churches " upon principal feast-days, sometimes by the 
 bishop, if he be present, and sometimes by the dean, and sometimes 
 by a canon or prebendary, the principal minister using a decent 
 cope, and being assisted with the gospeller and epistoller, agreeably 
 to the Advertisements published anno 7 Eliz. 40 The said communion 
 
 38 "All manner of persons" includes the minister. 
 
 39 The orders of the Bishop of St. Asaph in 1683 direct the bread to be "cut 
 by the minister before prayers," and with a sufficient quantity of wine, proportioned 
 to the number of communicants, to be set upon the table covered with a napkin 
 before the prayer for the church militant, and nothing else to be suffered to stand 
 on the table. Wilk. Cone. IV. p. 608. But the legality of cutting up the bread 
 may be doubted. It should be broken. See Bancroft's Vis. Art. of 1605 ; Rit. 
 Com. Rep. II. p. 450, 16. "That shall from time to time receive there," i.e. at 
 the table itself. In the form "We do not presume to come to this Thy table," the 
 priest speaks in the name of "all who shall receive," who all do in fact "commu- 
 nicate with the priest." The receiving at rails, instead of the table, is a breach of 
 the law of the church and a violation of primitive, Christian, and catholic use. 
 See ante, n. 15. Laud appears to have introduced both the rails and the custom 
 of receiving either at the rails, if there were any, or at the chancel steps. Wilk. 
 Cone. iv. pp. 479, 518, 526, 527, 550; Can. 7 of 1640; Andrewes' Minor Works, 
 p. xcvii. 
 
 40 The order adopted and enforced is that of "the Advertisements published 
 anno 7 Eliz.," and convocation here recognises their legality. The "Book 
 of Articles" was settled in March, 1564, the Advertisements were "made" on 
 "January 25th, in the seventh year of the queen." Ante, pp. 237, 281. They 
 were not, however, " issued by the sole authority of the crown," as a whole, until 
 1566. " The principal minister " of the " cathedral and collegiate churches " did
 
 328 ANGLICAN RITUAL. 
 
 to be administered at such times and with such limitation as is 
 specified in the book of common prayer. 41 
 
 Can. 26 28 forbids the admission of notorious offenders, schis- 
 matics, or depravers of the book of common prayer, or of the royal 
 supremacy, and strangers, to the communion. 
 
 Can. 29 prohibits fathers to be godfathers and children being 
 communicants. 
 
 Can 30 explains the use of the sign of the cross in baptism. 42 
 
 Can. 31 35 regulates the times of ordination, and the titles, 
 quality, and examination of such as are to be made ministers. 43 
 
 Can. 36 38 require subscription to the celebrated " Three 
 Articles " before the diocesan, and direct revolters after subscription 
 to be censured, non-conformity to be punished by suspension, to be 
 
 and does not include "the bishop if he be present." Ante, p. 226, n. 118. 
 This canon (like Can. 20 22) is supplemented by the rubrics of 1662. The 
 enforcing the order of the Advertisements and directing the use of but one cope, 
 and that only in cathedral and collegiate churches, and at communion on principal 
 feast days, and at such time as was limited and specified in the C. P., admits of 
 but one explanation. Convocation appears to have deliberately set aside the 
 requirements of the rubric and proviso, as well as to have forgotten the order of 
 1573, ordering all copes to be defaced, so that they may not hereafter serve to any 
 superstitious purpose. They appear to have taken it that the order of the Advertise- 
 ments was law, and also that the retention of the one cope ordered in and by them, 
 was not more inconsistent with the order of 1573 than the lawful exception is with 
 the rule it proves. The few dozen copes allowed by law were as nothing to the 
 host of canons or choral and processional copes destroyed. 
 
 41 This, of course, means the book of James I. 
 
 42 This canon recognises "The Apology," and states the principle of the 
 Church of England to be : "That it doth with reverence retain those ceremonies 
 which do neither endamage the Church of God nor offend the minds of sober 
 men," and that it only forsook and rejected the practice of other churches "in 
 those particular points wherein they were fallen both from themselves in their 
 ancient integrity and from the apostolical churches, which were their first 
 founders," the sign of the cross being retained, "following therein the primitive 
 and apostolical churches," and " reduced in the Church of England to the primary 
 institution of it." The rubric at the end of the baptismal service (in the book of 
 1662) expressly affirms this canon. 
 
 43 The canons relating to the ordination of ministers were directed in 1689, and 
 by the royal injunctions of 1694, to be "strictly observed," and bishops were 
 ordered to transmit to the archbishop of their province a list of persons ordained, as 
 directed by the canons of 1584. Wilk. Cone. IV. pp. 481, 582, 613, 622, 624, 
 671 ; Card. D. A. II. pp. 328, 330, 331 ; see 50 Geo. III. c. 60, i ; 15 & 16 
 Viet. c. 52, 3.
 
 THE REIGN OF JAMES I. 329 
 
 followed in a month, in case of disobedience, by excommunication, 
 and if no submission within the space of another month, by deposition. 44 
 
 Can. 39 cautions bishops not to institute to any benefice 
 unworthy persons. 48 
 
 Can. 40 44 deal with simony, pluralities, non-residence of 
 ministers and cathedral dignitaries, and with preaching. 46 
 
 Can. 45 47 order that every beneficed man, allowed to be a 
 preacher, shall preach in his cure once each Sunday of the year, and 
 those not so allowed to procure monthly sermons to be preached, if 
 the living will admit of it ; on the other Sundays one of the Homilies 
 to be read ; but where the incumbent is non-resident his cure to be 
 supplied by a licensed preacher, if able to bear it. 47 
 
 Can. 48 regulates the appointment of curates. 48 
 
 Can. 49 forbids ministers, not allowed to preach, to expound, 
 but directs them to read the Homilies. 
 
 Can. 50 52 forbid unlicensed and unauthorised strangers 
 preaching either in churches or cathedrals, and direct the names of 
 strange preachers to be entered in a book, 49 whilst 
 
 Can. 53 directs that there be no public, and of purpose, opposi- 
 tion between preachers j 80 and by 
 
 ** Can. 36 38. The Roman canon law in correcting the clergy used : i. A 
 monition, ut desistant. 2. Excommunication, si non paeniteant. 3. Suspension, 
 si dijfterant. 4. Deprivation, si perseverent. 5. Suspension of orders or degrees, 
 si obstinate contendant. 6. Imprisonment in a monastery, etc., siindurati existant. 
 7. Imprisonment for life, si incorngibiles existant. 8. Degradation and delivery 
 to the secular power. Fulbecke, Paral. II. pp. 7, 8. The sanction thus given to the 
 obnoxious "Three Articles" did away with the objections made to their authority 
 and force. Ante, p. 287. On these articles see now the Clerical Subscription 
 Act, 28 & 29 Viet. c. 122, 7, 10, 15 ; the new canons of 1865 ; Wilk. Cone. 
 IV. pp. 459, 475, 574. 
 
 45 See Can. 95 ; Bishop of Exeter v. Marshall, L. R. 3 E & I. Ap. p. 17; 
 Gorham v. Bishop of Exeter, Brod. & Free. p. 102. 
 
 46 See the Clerical Subscription Act, 15; the canons of 1865; Wilk. 
 Cone. iv. pp. 624, 440, 444 ; 3 & 4 Viet. c. 113, 3 ; 13 & 14 Viet. c. 94, 19 ; 
 c. 98, 59. 
 
 47 See Wilk. Cone. iv. pp. 480, 576578, 594, 440, 667. 
 
 48 This canon applies to curates only. Bishop of Exeter v. Marshall, L. R. 3 
 E& I. Ap. p. 17; and see Wilk. Cone. IV. pp. 624, 667. 
 
 49 Ante, p. 269. 
 
 60 See Wilk. Cone. iv. pp. 459, 625, 666 ; Card. D. A. I. pp. 340, 366. The 
 Bible, the thirty-nine Articles, and the Prayer Book are the standards of doctrine, 
 with which no one is to disagree.
 
 330 ANGLICAN RITUAL. 
 
 Can. 54. All licensed preachers who refuse to conform to the laws, 
 ordinances, and rites ecclesiastical of the church are to be admon- 
 ished by the ordinary, and in default of conformity within a month 
 the licence to be void. 51 
 
 Can. 55 sets out the form of bidding prayer. 62 
 
 Can. 56 provides that beneficed and stipendiary preachers should 
 read divine service and administer the sacraments twice yearly " with 
 the observation of all such rites and ceremonies" as are "pre- 
 scribed by the book of common prayer," on pain of suspension and 
 removal. 53 
 
 61 Under this canon, still in force, it is the duty of every bishop or ordinary to 
 silence wilful offenders against common order and law. 
 
 52 Ante, pp. 181, 206; Wilk. Cone. IV. pp. 460, 518, 526, 667; Card. D. A. 
 II. pp. 201, 367. This canon defines the term " Holy Catholic Church" as mean- 
 ing, "the whole congregation of Christian people dispersed throughout the whole 
 world," subject, as was declared at the beginning of the Reformation, to Christ, 
 "the only Head and Governor." Ante, pp. 55, 56. The rejection of the theory 
 that an Italian laic or priest was the Vice-Christ on earth (6 avrl Xpicrrov Terery- 
 /ueVos), and that, as is still boldly affirmed, the apostolic throne was " God's visible 
 presence" seems to have been unanimous, no one of the seculars resigning his 
 office or cure. See Tablet, March i8th, 1876, p. 360. The Vatican council, in 
 making the pope a Vice-God, has formally affirmed: "Romanum Pontificem 
 habere . . . plenam et supremam potestatem jurisdictionis in universam ecclesiam 
 non solum in rebus quae ad fidem et mores, sed etiam in Us, quae ad disciplinam et 
 regimen ecclesiae per totum orbem diffusae pertinent " ; and has charitably damned 
 those who deny it. And the chapter, " De Romani Pontiflcis infallibili magis- 
 terio" gravely lays it down, "Pontificem Romanum, Verum Christi Vicarium, 
 totius que Ecclesiae caput et omnium Christianorum patrem et doctorem existere ; 
 et ipsi in beato Petro pascendi, regendi ac gubernandi universalem Ecclesiam 
 a Domino nostro Jesu Christo plenam potestatem traditam esse." And we read : 
 "quoniam divino apostolici primatus jure Romanus Pontifex universae Ecclesiae 
 praeest, docemus et declaramus, eum esse judicem supremum fidelium, et in omni- 
 bus causis ad examen ecclesiasticum spectantibus ad ipsius posse judicium recurri ; 
 sedis vero Apostolicae, cujus authoritate major non est, judicium a nemine fore 
 retractandum, neque cuiquam de ejus licere judicare judicio." All such false 
 pretensions the English Church rejected and put aside for ever at the Reformation, 
 as having no warrant of scripture or catholic antiquity. Not that they were then 
 new for Bernard of Clairvaux had long before written that, "bestia ilia de 
 Apocalypsi, cui datum est os loquens blasphemias et bellum gerere cum sanctis, 
 Petri cathedram occupat " ; and Gregory I. had foreseen the near approach of the 
 king of pride. Acta et Dec. Cone. Vat Sess. IV. Const. Dog. in. iv. pp. 184, 
 185 ; Bern. Op. col. 1507. 
 
 63 This canon was aimed at those who held livings or lectureships and did not 
 care to conform, and perhaps also, as Sharp observes, at pluralists. See the king's
 
 THE REIGN OF JAMES I. 331 
 
 Can. 57 directs the sacraments not to be refused at the hands of 
 unpreaching ministers. 
 
 Can. 58 orders "every minister saying the public prayers, or 
 ministering the sacraments or other rites of the church, to wear a 
 decent and comely surplice with sleeves, to be provided at the charge 
 of the parish." Any question touching the matter, decency, or 
 comeliness thereof to be decided by the ordinary. University hoods 
 to be worn by graduates over their surplices, under pain of suspen- 
 sion ; ministers not graduates to wear a decent tippet of black, but 
 not made of silk. 54 
 
 injunctions of 1633, and the resolutions of convocation in 1662 ; Wilk. Cone. iv. 
 pp. 480, 575 ; Card. D. A. II. pp. 177, 280 ; and the 13 & 14 Car. II. c. 4, J ; 
 see also Can. 74, 
 
 6 4 This canon adopts and enforces the order of the Advertisements, verbatim, 
 as to the surplice. The fourteenth canon directed all ministers to observe the 
 orders, rites, and ceremonies of the book of common prayer without any 
 variation, and so (if the "other order" had not been taken) prescribed the 
 ornaments of King Edward VI. 's first book. The fifty-eighth canon merely directs 
 the use of a surplice at all times of ministration. To Cosin, who was a little boy 
 in 1604, and plainly knew nothing about the matter, the two canons appeared 
 conflicting and contradictory. But, at a later period, he added the curious note, 
 "the act of parliament, I see, refers to the canons, and until such time as other 
 order shall be taken." But the act could, and did, not refer to the canons of 1604, 
 for they were not in existence in I559J Cosin, however, clearly took it that 
 "other order" had been taken according to the act, and his difficulties ceased. 
 And he enforced the order, not of the rubric but, of the canons in his official 
 capacity as archdeacon and bishop, both before and after the revision of 1662. 
 We must go by his official acts, by what he did and not what he said. The very 
 fact that he was put on enquiry, and that his difficulties then vanished, renders his 
 subsequent official action which, under any circumstances, would have been con- 
 scientious and honest all the more conclusive and valuable. Cosin was not a man 
 to insist on a mere surplice, when to his own knowledge the law of the church 
 ordered the vestments. But there is one fact that is decisive, and that is the 
 opinion of Bancroft. In his diocesan visitation in 1601, having enquired whether 
 the minister used the rites and ceremonies prescribed in the book of common 
 prayer, he asks (unintelligibly enough, if the "other order" were not taken), 
 " whether there be any in your parish who are noted, known, or suspected to ^eep 
 hidden in their houses any mass books, portesses, breviaries, or other books 
 of popery and superstition, or any chalices, copes, vestments, albs, or other 
 ornaments of superstition, uncancelled or undefaced, which it is to be conjectured 
 they do keep for a day, as they call it." Now, if Bancroft held the ornaments to 
 be still legal, this enquiry is inexplicable. And as he framed the canons some three 
 years afterwards, there is no difficulty in determining what he, at all events, meant 
 by them. In his 1605 visitation he enforces the form of service prescribed in th
 
 33 2 ANGLICAN RITUAL. 
 
 Can. 59 64 deal with Sunday catechizing, confirmation, mar- 
 riage, and holy days. 55 
 
 Can. 65 67 relate to recusants, excommunicates, and the visita- 
 tion of the sick. 56 
 
 Can. 68 70 regulate christening and burying, and direct a 
 register of both and of weddings to be kept safely in a coffer with 
 three locks. 
 
 Can. 71 76 regulate preaching and communion in private 
 houses, and forbid unauthorised fasts, prophesyings, exorcisms, 
 private conventicles, new-fangled apparel, cards, and vain conversa- 
 tion, and the voluntary forsaking of the ministerial calling. 57 
 
 book by merely requiring, like all the other bishops, a surplice, with a hood 
 for graduates. And his successor, Archbishop Abbot, repeats, in 1611, the 
 enquiry as to the copes or other vestments, and so does King, the bishop of 
 London, in 1612 ; whilst Bridges, the bishop of Oxford, asks, in October, 1604, 
 "whether all monuments of superstition be defaced and clean removed, as altars, 
 rood lofts, vestments, holy- water stoops, images, and all popish books." Rit. Com. 
 Rep. II. pp. 438, art. 7; p. 450, art. 12, 32, 42; p. 461, 63; p. 467, 31 ; 
 P- 444, 5- 
 
 55 Can. 59. See Sancroft's articles and the king's injunctions, Wilk. Cone. 
 IV. p. 618, art. 4; p. 624, \ 14; Card. D. A. II. pp. 323, 332 ; also the rubric of 
 1662, which the articles and injunctions shew was not meant to repeal or supersede 
 the canon. 
 
 Can. 61. See royal letter of business to convocation, Wilk. Cone. iv. p. 667. 
 
 Can. 62. See now the rubric of 1662, the marriage acts, the draft of the 
 canons of 1714, and the king's letter of 1715. Wilk. Cone. iv. pp. 659, 667. 
 
 Can. 63. See Wilk. Cone. iv. p. 659, and the acts abolishing exempt juris- 
 dictions. 
 
 Can. 64. See the rubric of 1662. 
 
 56 Can. 67. See Sancroft's articles enforcing this canon, Wilk. Cone. iv. 
 p. 624, art. 13. 
 
 67 Can. 74. This regulates the dress of the preacher. In the king's orders of 
 1633, lecturers were to read divine service in their surplices and hoods, but 
 to " ever preach in such seemly habits as belong to their degrees, and not in their 
 cloaks." The royal injunctions of 1674 forbid written sermons, and direct ex- 
 tempore preaching at the university of Cambridge. Wilk. Cone. iv. pp. 480, 
 59415 Card. D. A. II. p. 178. Babington, bishop of Worcester, asks, in 1607, 
 whether "have they, or any other, preached in your church not being soberly and 
 decently apparelled, acccording to the seventy-fourth canon." Rit. Com. Rep. II. 
 p. 453, 15; and see ante, p. 226, 38, 4; and the canons of 1571, p. 266, 
 n. 274. 
 
 Can. 75. See the articles of 1694 and the declaration of convocation to make 
 this canon "more effectual." Wilk. Cone. IV. pp. 624, 669. 
 
 Can. 76. See now 33 & 34 Viet. c. 91 ; I & 2 Viet. c. 106, 2831.
 
 THE REIGN OF JAMES I. 333 
 
 Can. 77 79 refer to masters in public or private schools. 
 
 Can. 80 86 require " the book of common prayer, lately ex- 
 plained in some few points by his Majesty's authority, according to 
 the laws and his Highness' prerogative in that behalf," to be got 
 within two months of the publishing of these " our constitutions," 
 and if needful the bible of the largest volume, and the books of 
 Homilies allowed by authority, also to be got, at the cost of the 
 parish. A stone font to be put in the ancient usual place, " accordr 
 ing to a former constitution." A convenient and decent table to be 
 provided and placed for the communion, and kept and repaired in a 
 sufficient and seemly manner, and covered in time of divine service 
 with a carpet of silk or other decent stuff, thought meet by the 
 ordinary of the place if any question be made, but covered with " a 
 fair linen cloth at the time of the ministration," when it was to be 
 placed within the church or chancel, so that the minister might be 
 more conveniently heard and the communicants in the more number 
 communicate with the minister. 58 The ten commandments to be set 
 up at the east end, where the people can see and read them, and 
 chosen sentences to be put on convenient places upon the church 
 walls, with a convenient seat (or reading pew) and a comely and 
 
 68 Can. 81. "Our constitutions." Upon the confirmation and enactment, or 
 publishing "by the letters patent," they became the king's canons. They were 
 brought over and applied to our present book of common prayer by the 13 & 14 
 Car. II. c. 4, 20 (rev. ed.) ; ante, p. 5, n. 10. 
 
 Can. 82. This canon, whilst adopting and enforcing (verbatim) the order of 
 the queen's injunctions of 15 59 a s to the place of the table at communion-time, 
 omits their directions as to its position at other times. The council order of 
 November 3rd, 1633, directed it to be placed altarwise at the upper end of the 
 chancel, upon a mistaken notion of its being "consonant to the practice of 
 approved antiquity." Lawful church and canonical order require the minister first 
 to receive and then to deliver to any clergy who may be present, and "after that 
 to the people also in order," all meekly kneeling at and around the table. The 
 principle governing its position being the better hearing of the minister by, and 
 the communion of the greatest number of the communicants with, the minister at 
 the table itself. It is well to remember that, in 1604, the table usually stood, at 
 communion, in the body of the church, with its ends east and west and the minister 
 on the north side, where he could so order the bread and wine that it might be, as 
 our present rubric says, with the "more readiness and decency broken before the 
 people," and also that the "altar rails" were then unknown. Bishop Andrewes 
 (whom Laud, in common with many others, appears to have very much followed) 
 had them in his chapel, and termed them a "rail of wainscot banisters." An- 
 drewes' Minor Works, p. xcviii. ; see Parker v. Leach, L.R. I P.C. p. 326; 
 Liddell v. Westerton, Brod. and Free. p. 152 ; Brooke, p. 70; ante, p. 205, n. 56.
 
 334 ANGLICAN RITUAL. 
 
 decent pulpit, with an alms chest, at the charge of the parish. The 
 churches and churchyards to be kept in good order and repair, and 
 the churchwardens to see that in every meeting of the congregation 
 the peace be well kept, and excommunicate and denounced persons 
 kept out of the church. Every church to be surveyed once in three 
 years, and decays certified. A terrier of the church lands, etc. to be 
 made and kept in the bishop's registry. No plays, feasts, banquets, 
 or suppers, church ales, drinkings, temporal courts, leets, lay juries, 
 or musters to be kept in any church ; the bells not to be rung super- 
 stitiously upon abrogated holydays or eves, nor at other times without 
 the consent of the minister and the churchwardens. 
 
 Can. 89 91 regulate the appointment of churchwardens, sides- 
 men, and parish clerks. 
 
 Can. 92 126 refer to and deal with the archbishop's and 
 bishops' jurisdiction and courts. 
 
 Can. 127 138 relate to ecclesiastical judges and other officers. 
 
 Can. 139 declared the "sacred synod of this nation, in the name 
 of Christ and by the king's authority assembled " to be " the true 
 Church of England by representation." 
 
 Can. 140 and 141 affirmed the subjection of both laity and 
 clergy to the decrees of the synod " made and ratified by the king's 
 supreme authority," excommunicating all such and all depravers of 
 the synod. 59 
 
 ii. The "mind of the church" was thus, as we have seen, 
 clearly and unmistakeably expressed on the subject of ritual. 
 With the rubric and the act staring them in the face, they 
 laid down the general rule and first principle that all ministers 
 should observe the orders, rites, ceremonies, and forms pre- 
 scribed in the book of common prayer, and that without any 
 omission, alteration, addition, or variation whatsoever. 60 If, 
 therefore, the "other order" had not been taken, the orna- 
 ments of the first book, if " retained " and in existence, were 
 both lawful and to be used. But the bishops and convocation 
 knew full well that " other order " had been taken, and as the 
 time would come when the contemporary and personal know- 
 ledge they had, both of the facts and of the law, would have 
 
 89 See post on Convocation and Church Courts, and App. A, H, T. 
 . 60 Can. 14, 17, 21, 24, 36 2, 38, 56.
 
 THE REIGN OF JAMES I. 335 
 
 passed away with them, it seemed needful, if not imperative, 
 to state what the law really was upon the few points that had 
 been so long and hotly in dispute. Hence the directions 
 given in Canons 24 and 58, and the express reference to "the 
 Advertisements " there made. 61 
 
 12. In parliament, the king in person declared the cause 
 of the meeting, in a speech from the throne, and took occa- 
 sion to discover somewhat of the secrets of his heart in regard 
 to the ecclesiastical estate, remarking that 
 
 on his first coming he found i. The true religion, which he professed 
 and by law was established. 2. The falsely called Catholics, but 
 truly Papists. 3. The sect, rather than religion, of the Puritans and 
 Novelists. With regard to the clerics he must say that so long as, 
 they maintained the "arrogant and ambitious supremacy of their 
 head the pope, whereby he not only claims to be the spiritual head 
 of all Christians, but also to have an imperial civil power over all 
 kings and emperors, dethroning and decrowning princes with his 
 foot as pleaseth him, and dispensing and disposing of all kingdoms 
 
 61 The first book of Edward VI. directed the use of the surplice (with, in 
 cathedrals and colleges, a hood for graduates) in all churches and chapels at matins 
 and evensong, baptizing, and burying only. Can. 58 prescribes the use of the 
 surplice (and hood for graduates) not only at the public prayers, but also at the 
 ministration of the sacraments and other rites of the church, the surplice to be pro- 
 vided by the parish. This was the interpretation put by convocation upon the 
 rubric and proviso, not by way of a minimum (for it is not shall at least wear, but 
 "shall wear,") but by way of exact direction and prescription. And, whilst the 
 first book ordered a "white alb plain with a vestment or cope, "the other "priests 
 or deacons to wear albs with tunicles " at communion everywhere, Can. 24 confines 
 the use of the cope to the principal minister in cathedral and collegiate churches, 
 and upon "principal feast days," and yet insists on the administration being as 
 specified in the book of common prayer ! Now it is clear, if no "other order" had 
 been taken, that Can. 24 and 58 are in direct conflict with the rubric and the act, 
 as well as with Can. 14 and 16 ; but the general words of these canons are qualified 
 and restrained by the express directions of Can. 24 and 58. Expressio unius, 
 exclusio alterius. And it is to be presumed that, so far from canon being meant to 
 contradict and conflict with canon, rubric, and act, the code was governed by one 
 spirit and policy, and so worded and framed as to form one harmonious whole, 
 expressing both the law of the church and realm so far as Bancroft, the bishops, 
 and convocation then understood it. We have already seen what Bancroft thought 
 of the legality of the vestments and other ornaments. No one seems to have so 
 much as even hinted at, or dreamed of, their being lawful. On omission being 
 prohibition, see Maskell, Anc. Lit. p. cxxxv.
 
 33^ ANGLICAN RITUAL. 
 
 and empires at his appetite ; (the other point which they observe in 
 continual practice is the assassinates and murders of kings, thinking 
 it no sin, but rather a matter of salvation, to do all acts of rebellion 
 and hostility against their natural and sovereign lord, if he be once 
 cursed, his subjects discharged from their allegiance, and his 
 kingdom given a prey to that three-crowned 62 monarch, or rather 
 monster, their head) ;" they were in no way suiferable to remain in 
 the kingdom. 
 
 That his own faith was the " true ancient catholic and apostolic 
 faith, grounded upon the scriptures and express word of God," but 
 that he would ever yield " all reverence to antiquity in the points of 
 ecclesiastical policy." 63 
 
 13. In this parliament the growth of the power and con- 
 trol of the House of Commons in and over church and 
 religious matters may be noticed, governed as it was for a 
 time, both in its origin and exercise, by the will of the king, 
 as appears by the commons' petition of June I3th. 
 
 On March 23rd, the commons met for business, when 
 motions were made for the confirmation of the book of com- 
 mon prayer, and the remedying of sundry grievances ; where- 
 
 62 The triple crown was not peculiar to the "triple tyrant" at the Vatican. 
 The Roman emperors, as they were called, so late as the fifteenth century, 
 had three crowns, as we read in a Provinciate Romanum, prefixed to a Roman 
 "Chancery Practice." "Imperator Romanus debet coronari tribus coronis, 
 
 videlicet prima ferrea, que significat potentiam et fortitudinem Secunda est 
 
 de argento, que significat quod in ipso est clara justitia et munda. . . Tertia est de 
 auro, que significat majoritatem et nobilitatem omnium metallorum, unde per 
 ipsam comparationem debet esse, in ipso imperatore semper justitia et debet earn 
 firmiter servare et semper permittet reddere unicuique quod suus est." fo. 151?, 
 l6a, Rome, 1493. The history of the Vatican plumage is but the old story of the 
 jackdaw over again. It has nothing Christian about it. Pagius, Gesta, I. p. 57 ; 
 Marriott, Vest. Chris, pi. xlvii. ; Georgius, I. pp. 240 247 ; and (on the mitre) 
 pp. 230 240; see also Aringhi, 11. pp. 316 318; Zaccaria, Onom. s.v. "Mitra 
 Tiara"; Paschalius, s.v. "Corona," "Diadema," "Mitra"; Durantus, pp. 
 262 266; Durand. Rat. p. 50; Casalius, I. pp. 4852, 90; II. pp. 197, 
 227, 487; Thomassinus, I. Lib. ii. c. 37, 8, 9; c. 45, 5, 6; c. 58, n. n ; 
 Ducange, s.v. "Corona," "Mitra"; Martene, DeAnt. Eccl. Rit. I. pp. 128, 217, 
 221, 225, 235; II. pp. 73, 82; Ciampini, Vet. Mon. I. pp. 105 116; Macro, 
 s.v. "Diadema," "Mitra"; Rock, C. of F. II. pp. 90122. The Greeks do 
 not use a mitre. But see D'Agincourt, in. PL xc. 2 ; Habert. pp. 66 77 ; 
 Goar, p. 314; and see Maskell, Mon. Rit. in. p. 274; ante, p. 104, 30. 
 
 63 H. of C. Journ. p. 144 ; Parl. Hist. I. col. 983.
 
 THE REIGN OF JAMES I. 337 
 
 upon committees were appointed to peruse the book to con- 
 sider the gravamina, and to report to the house. 64 
 
 On the agth, an information of one "Bryan Bridges, minister" 
 was delivered to the speaker and read, which done, the petitioner 
 was committed to the Tower and the care of the serjeant-at-arms. 65 
 On April and, bills against the puritans and pluralities of benefices 
 were read a second time. 66 On the i3th, the speaker delivered a 
 message from the king, pointing out the "main businesses" in 
 their hands. 67 On the i6th, a committee was appointed to take 
 into consideration the confirmation and re-establishment of reli- 
 gion, and also the king's message delivered by the speaker. 68 On 
 the 1 7th, the speaker reported the message from the king touch- 
 ing matters of religion, desiring "an absolute reformation," and 
 "that in some things convocation may have assistance" from 
 
 64 H. of C. Journ. pp. 151, 153, 169, 934, 935. Two of the grievances were : 
 I. The burden, vexation, and charge of the commissaries courts. 2. The suspension 
 of some learned and grave ministers for matters of ceremony and for preaching 
 against popish doctrine. 
 
 65 The petition was not complimentary to the bishops who enforced conformity. 
 Journ. pp. 157, 158, 161, 941. Bridges had been four times before the high 
 commission, and objected to being kept in prison for non-conformity. 
 
 66 Journ. pp. 161, 941. 
 
 67 Id. pp. 171, 946. The businesses were: " I. The union. 2. Sundry 
 public and commonwealth bills. 3. Matters of religion and reformation of ecclesi- 
 astical discipline." And with regard to the last, "That all heresies and schisms 
 might be rooted out, and care taken to plant and settle God's true religion 
 and discipline in the church." 
 
 68 The committee was named to consider also "of the settling, increasing, 
 maintaining, and continuing of a learned ministry, and whatsoever else may 
 incidently bring furtherance thereunto," as well as to consider the royal message 
 "touching the discipline of the church, reformation of religion, and abuses of 
 commissaries courts, and of all particulars incident. " The king's message ran that 
 he had " knowlege of the complaints made against the proceedings of commissaries 
 courts, and of their desire to treat, touching a reformation of matters of religion " ; 
 before they intermeddled "with these things, he wished they would confer with 
 the members of the convocation house." Upon this there was a debate, and it was 
 resolved that the house would only confer "with the bishops as lords of parlia- 
 ment," and that the king be so informed. The king's advocate, venturing on an 
 apology for the courts, let out that he had conferred privately with some of 
 the bishops concerning them, and for this contempt was to be called to the bar of 
 the house, but was pardoned on an apology. Journ. pp. 172, I73> 947- The 
 complaint referred to in convocation, on April 1 3th, was clearly that about the 
 courts. Ante, p. 323, n. 26. 
 
 22
 
 338 ANGLICAN RITUAL. 
 
 the house, and that they would first strive truly to discern what 
 the abuses are, and then proceed to reform." 69 On the i8th, 
 " touching matters of religion and government ecclesiastical, it was 
 urged by some that the messenger sent with the bills might move 
 a conference to be had generally with the lords, and not other- 
 wise," the lords to appoint the time and place. Whereupon the 
 speaker declared the king's pleasure to be that as to " those matters 
 he had given power by his letters patent to the members of the con- 
 vocation house to debate, consider, and determine," but "that his 
 majesty would make no new precedents, would protect us in what 
 we have, and not subject us to any other; and wisheth we would 
 confer (as was assented) with the bishops and lords of parliament." 
 And this was agreed to. 70 On the 26th, the House of Commons 
 
 69 Journ. pp. 175, 176, 948. The commons, however, declined to recognise, or 
 to have anything to do with, convocation, and finally, and again, agreed to confer 
 "with the bishops, as lords of the upper house, touching these matters," the 
 manner of the conference to be resolved on the next day. 
 
 70 This resolution was reported to the lords the same day, that ' ' for the better 
 correspondence to be holden betwixt the commonalty and the clergy, " the commons 
 were willing to confer with a " select number of the bishops," but " as lords of the 
 higher house of parliament, and not in such condition and quality as they are of 
 the convocation house." The lords took time to consider, but on the next 
 day agreed to the motion, and a committee of fourteen bishops and twenty-two 
 peers, attended by the lords chief justices of the king's bench and of the common 
 pleas, Mr. Justice Gawdy, the attorney-general, and a civilian, Dr. Swale, was 
 appointed to confer with the commons. The refusal of the house to meet or treat 
 with the convocation of clergy representatives, or the "commons spiritual," 
 on church matters, was constitutional. It was reported by the Bishop of London 
 to convocation on the same day. The House of Commons appointed a committee 
 of sixty, but sub-committees of both houses were in the end chosen on the king's 
 suggestion. The lords' committee consisted of four bishops and five peers, 
 attended by the lord chief justice and Dr. Swale ; the commons' committee 
 of twenty-one members of parliament. H. of L. Joum. pp. 281, 282, 286, 287, 
 294, 300, 302 ; H. of C. Journ. pp. 176, 949, 193, 203, 961, 967. On May 5th, 
 the commons set out and agreed upon six articles to be treated of in the conference 
 with the lords. Art. I required that the thirty-nine articles "be explained, 
 perfected, and established by parliament," and that "no contrary doctrine 
 be taught within the realm." Ministers and masters of households to subscribe. 
 Art. 2 regulated the admission to orders. Art. 3 set aside pluralities and 
 non-residences. Art. 4 provided for the increase of cures under 20 yearly value. 
 Art. 5 sought to prevent subscription, save as ordered by the 13 Eliz. c. 12. (This 
 was aimed at the "Three Articles" and Can. 36.) Art. 6 provided that faithful 
 and diligent ministers should not be "deprived, suspended, silenced, or imprisoned 
 for not using the cross in baptism or the surplice." The ecclesiastical courts were
 
 THE REIGN OF JAMES I. 339 
 
 was informed of a book published by a bishop, " to the derogation 
 and scandal of the proceedings of the house," and a message was 
 
 dealt with by a bill before the house. On May i8th, Sir F. Hastings reported 
 " the conference, touching matters ecclesiastical and religion." "The king, "he 
 said, "was present, and 'surveyed the articles' and gave answers, making 
 suggestions." At the next conference Sir F. Hastings reported, on the 24th, the 
 proceedings "touching matters of religion," when a proposal for some of the 
 members of convocation to "attend and deliver reasons, etc.," was made and 
 rejected, and the commons' articles'and "some things begun by the lords" treated 
 of, the bill for the "reformation of abuses in ecclesiastical courts and causes" 
 being brought in, with the consent and privity of the committees, the next day. 
 On June 8th, the committee again reported that at the last meeting, on the 4th, 
 inter alia, an instrument was "read, by a bishop, coming from the convocation 
 house," misliking that the House of Commons should deal in "any matters 
 of religion," and also "of the conference of the bishops" with the house, on the 
 ground "that it prejudged the liberties of the church," and that, if the bishops 
 would not desist, they would appeal to the king who had given them authority to 
 treat only in these matters." Whereupon, after sundry motions and hot debate, 
 a committee was appointed to search for and consider all such precedents as had 
 warranted, or might warrant, the house to deal with ecclesiastical matters, as well 
 as to frame a petition to the king, "as the bishops refuse to join with us," and 
 report ; some speeches of " scandal and scorn to the house " being uttered by Dr. 
 Howson, a member of convocation, the sub-committee were to consider that also. 
 On the 1 3th, it reported and produced "many precedents and laws." A 
 petition to the king was framed for a dispensation of some ministers in matters 
 indifferent, viz. the use of the cross in baptism, of the surplice in ordinary parish 
 churches, and the subscription required of ministers further than is commanded by 
 the laws of the realm. The petition began : " Forasmuch as your majesty, out of 
 your princely favour, hath vouchsafed to signify your gracious pleasure, that we 
 should enter into consultation of things that concern the establishment of true 
 religion in this land .... we have thought it expedient rather by this our humble 
 petition, to recommend to your majesty's godly consideration certain matters 
 of grievance, resting in your royal power and princely zeal, either to abrogate or 
 moderate, than to take the public discussing of the same unto ourselves, etc. " On 
 the 1 6th, the petition was formally approved of, and the presentation agreed on ; 
 and on the 2ist, the "instrument from the convocation house," taxing the inter- 
 meddling of the house in matters of religion, was discussed, and a conference with 
 the lords prayed, the Bishop of London to produce the instrument. The lords 
 agreed to a conference, and committees were named to deal with the ' ' question of 
 the authority" of the commons and convocation "in matters ecclesiastical." The 
 affair appears to have ended by the instrument, declaring " that the laity had 
 nothing to do" with matters of religion, being again read, and the Bishop 
 of London saying that "they conceived the privilege of parliament to stand 
 upright," and "therefore wished there might be no more ado made of it." H. of 
 C. Journ. pp. 214, 975, 224, 225, 979, 229, 983, 235, 989, 238, 991, 241, 993, 
 244, 996, 248, 999, 251, loco ; H. of L. Journ. pp. 305, 309,1310, 325, 332; 
 Parl. Hist. I. pp. 1023, 1039. 
 
 22 2
 
 340 ANGLICAN RITUAL. 
 
 sent to the lords concerning the book and the grievance, whereupon 
 the lords granted a conference, and committees were named. On a 
 formal apology by the author (the Bishop of Bristol) the matter 
 dropped. 71 A variety of bills were brought in and read during 
 the session touching and affecting the clergy and religion, but 
 few passed. The possessions of the bishoprics were, however, 
 protected from alienation, and bigamy was made unlawful. 72 The 
 right of sanctuary was extinguished, the legitimacy of the children 
 of ecclesiastical persons affirmed, and the act against images 
 revived. 73 
 
 14. On July i6th, a proclamation was issued requiring 
 conformity and obedience to " our church laws," " all ministers 
 disobedient to the orders of the church " being given to the 
 last day of November "to bethink themselves." 74 On the 
 22nd, a king's letter notified his appointment of some fifty- 
 four learned men for the translating of the bible. 75 In this 
 month, too, we meet with a petition from certain Roman 
 priests to the king praying that the bill against them might 
 
 71 The book appears to have treated of the union of the two kingdoms. H. of 
 C. Journ. pp. 226, 981, 232, 234, 236, 990, 238, 244 ; H. of L. Journ. pp. 306, 
 309, 310, 314, 325, 332; Parl. Hist. I. pp. 1027, 1030; Petyt. Jus. Parl. pp. 
 225244. 
 
 72 I Jac. I. c. 3, ii. The statute De bigamis, 4 Edw. I. st. in. c. 5 (A.D. 
 1276), made it a capital offence for a widower or widow to marry again. The 
 I Edw. VI. c. 12, 16 allowed the bigamist his clergy, but both were 
 repealed in 1828 by the 9 Geo. IV. c. 31. See 2 Inst pp. 272 274; Cone. 
 Lugd. ii. Lab. and Coss. XI. col. 984, Can. 16 ; Steph. Eccl. Stat. p. 9 ; Brady, 
 II. p. 5. The council of Lyons had taken away the offenders' clergy, and so 
 made it a capital offence. The king sent four envoys to the council. Rymer, 
 II. p. 23. 
 
 73 I Jac. I. c. 25, repealing i Mar. sess. 2, c. 2. 
 
 74 St. Pap. Dom. James I. vin. No. 106 ; Proc. Bk. p. 76, Barker, 1609. No 
 one of the 123 proclamations in this book is under seal. Wilk. Cone. IV. p. 467 ; 
 Card. D. A. II. p. 6l. The king points out that no material changes were made 
 in the state of the church or in the book of common prayer, or in church discipline, 
 none such being needed. 
 
 75 Collier, VII. pp. 335 341 ; Card. D. A. II. pp. 65, 106 ; Wilk. Cone. IV. 
 pp. 467, 432 ; Strype, Whit, pp. 588590 ; Fuller, X. pp. 44 48. Can. 80 had 
 ordered the bishops' bible to be used. The new translation was not published till 
 1611. The king's letter was sent round to the bishops, by Bancroft, on 
 July 3 ist.
 
 THE REIGN OF JAMES I. 341 
 
 not have the king's assent. 76 On October 6th, the cong/ d' 
 elire to elect Bancroft went to the Dean and Chapter of Can- 
 terbury, 77 and was followed on the 2Oth by a proclamation of 
 the style and title of the King of Great Britain. 78 On Nov- 
 ember 6th, the judges wrote to the privy council on the 
 unlawfulness of delegating to individuals the execution of 
 the penal statutes. 79 On December loth, a privy council 
 letter to Bancroft directed him to enforce uniformity. 80 On 
 the 1 8th, the king sent to the chancellors of Oxford and 
 Cambridge requiring all graduates to take the oath of supre- 
 macy and to conform and certify the fact. 81 On the 22nd, 
 Bancroft sent a copy of the privy council letter round to the 
 bishops, and enclosed precise and formal directions as to the 
 course he thought fit to be observed. Bancroft remarked : 
 "I have not hitherto greatly liked of any severe course; but 
 
 76 St. Pap. Dom. James I. Vlli. No. 12$ ; I Jac. I. c. 4. The king, as Dodd 
 points out, had "no design to proceed to extremities or to use the same rigour 
 towards the party as had been practised in the late reign," and was personally 
 in favour of an eirenicon ; but by the continual plots, and finally "by the discovery 
 of the Gunpowder Plot," the catholics "were entirely thrown out of favour." Ch. 
 Hist. n. p. 326. The priests' petition contained the form of an oath offered to be 
 taken. See Tierney, iv. pp. Ixxxii. xc. cxc. cxci. 
 
 77 St. Pap. Dom. James I. ix. No. 65. The royal assent to the election was 
 given on November 27th. Id. x. No, 42. 
 
 78 St. Pap. Dom. James I. ix. No. 82. 
 
 79 They appear to have sent a list of statutes, for on January 2ist, 1605, 
 the privy council wrote that the king approved of them. St. Pap. Dom. James I. 
 X. No. 6, 42 ; xu. No. 24. 
 
 80 St. Pap. Dom. James I. X. No. 61 ; Card. D. A. n. p. 69 ; Wilk. Cone. 
 IV. p. 408. The letter pointed out that the time prescribed and limited for 
 conformity to "the laws and orders of the church government established within 
 this realm " had expired, and that the disobedient were now subject to deprivation, 
 deposition, and other censures ; and that the king required and charged the 
 bishops at once, and without any delay, as they would answer the contrary at their 
 peril, to put the laws in execution. Some Lancashire justices appear to hare, 
 however, petitioned in behalf of certain useful non-conformist ministers, but, as it 
 would seem, in vain ; whilst Archbishop Hutton, in reply to the council's letter, 
 defended the puritans, as being substantially the same in religion as the reformed 
 church, and laments the encouragement given to papists. Lord Cranborne 
 replied that no one would dare to propose to the king the toleration of popery. 
 St. Pap. Dom. James I. X. Nos. 62, 64, 66 ; Strype, Whit. App. p. 247. 
 
 81 St. Pap. Dom. James I. x. No. 68. The certificates were sent in.
 
 342 ANGLICAN RITUAL. 
 
 perceiving by certain instructions lately cast abroad that the present 
 opposition so lately prosecuted doth rather proceed from a combina- 
 tion of sundry factions, who in the pride of their mind are loth to be 
 foiled (as they term it) than of any religious care or true conscience, 
 I have thought it very necessary, for the suppressing of such irregular 
 designments, earnestly to commend to your lordship the execution 
 of these directions." 82 
 
 This year, too, the Family of Love presented an address 
 to the king. 83 
 
 15. A.D. 1605. On January 24th, Lord Cranborne sum- 
 moned the primate and the Bishop of London to a conference 
 on the sale of livings. 84 On February Qth, a high commission 
 issued for the enforcing order and uniformity in England, 
 
 82 Card. D. A. n. pp. 69, 74 ; Wilk. Cone. IV. pp. 408, 409. The archbishop 
 stated that, under the I Eliz. c. 2, all wilful non-conformists were subject to 
 deprivation, and that the lord chief justice and the attorney-general held that the 
 bishop could ex officio deprive them. He reminds them of Can. 122, and says he 
 will, in case of an appeal to himself, carefully execute Can. 98, and he doubts not 
 the king will take like order for the delegates. Bancroft was not a man to "be 
 alarmed by the number or baffled by the ingenuity " of his opponents, and he very 
 soon enforced a strict and unswerving obedience to the law. By animadverting, 
 as Collier says, "upon some few of the principals, he struck a terror into the rest, 
 and made their scruples give way. " There was no longer any room for evasion ; 
 the "Three Articles" had to be subscribed "willingly and ex animo," and thus 
 "some ministers of consideration lost their livings to preserve their conscience." 
 The pleasant solution of the state allowing the non-conformist to retain the pay, 
 whilst the bishop provides a substitute to do the work, does not appear to have been 
 thought of. Eccl. Courts Com. n. p. 368, q. 7403. The number of those who 
 were now deprived for non-conformity is not known. Sir N. Bacon spoke (in the 
 House of Commons) of 260, and was not contradicted ; others mention 300, but 
 Collier, who says that Bancroft "pressed a strict conformity to the rubric and 
 canons without the least allowance of latitude," talks of this number as "romantic," 
 affirming that during Bancroft's primacy there were but 49 deprived on any 
 account whatever. Dr. Burgess, one of the sufferers who afterwards conformed, 
 is made by Neal to say, in a letter to the king, that 746 clergymen in the 
 24 counties named refused to subscribe. The abridgement of the declaration of 
 the Lincolnshire ministers presented to the king December 1st, 1604, objected to 
 the use of the surplice, the sign of the cross in baptism, and kneeling at commu- 
 nion. Collier, vn. pp. 320, 321 ; H. of C. Journ. March I5th, 1605 6, p. 285 ; 
 Neal, I. pp. 416, 426430; Lingard, vn. p. 20. 
 
 83 Fuller, X. pp. 29 33, where the address is given; Collier, vn. p. 313. 
 
 84 St. Pap. Dom. James I. XII. No. 28. The practice "brought the church 
 into contempt, and he thought the bishops should manage it."
 
 THE REIGN OF JAMES I. 343 
 
 Wales, and Ireland. 85 On the i8th, the king wrote to the 
 Archbishop of York and Lord Sheffield on the proceedings 
 against the non-conformist ministers and the opinion of the 
 judges thereon. 86 
 
 On March I2th, the primate wrote to the bishops of his 
 province concerning "factious ministers," non-conformists, 
 and recusants. 87 He appears to have followed it up by 
 special commissions to visit and reform the various dioceses 
 of his province, so as to ensure prompt conformity to the rites 
 and ceremonies of the prayer book established by royal 
 authority. 88 The king having called for a return of the 
 
 85 St Pap. Dom. James I. xil. No. 66. The commission is very lengthy ; it 
 consisted of twenty-five clerical and thirty-nine lay members. There were eleven 
 bishops, eight deans, four archdeacons, two doctors of divinity, with the lord 
 chancellor and nine judges (the three lord chief justices and the judge of the Pre- 
 rogative Court of Canterbury being included), the attorney and solicitor-general, 
 two sergeants at law, two masters in chancery, three masters of the court of 
 requests, seven doctors of law, and other laymen, mostly officials. It recited 
 the I Eliz. c. I, 18, and then gave the commissioners power " to visit, reform, 
 redress, order, correct, and amend all such errors, heresies, schisms, abuses, 
 offences, contempts, and enormities whatsoever, which by any manner of spiritual 
 or ecclesiastical power, authority, or jurisdiction can or may lawfully be reformed, 
 ordered, redressed, corrected, restrained, or amended." The I Eliz. c. 2, 5 Eliz. 
 c. I, 13 Eliz. c. 12, 35 Eliz. c. I, 2, and I Jac. I. c. 4 were also referred to, and 
 provision made for the due chastisement and punishment of offences against them, 
 by the censures of the church or by any other lawful ways and means ; offenders 
 against the articles of 1562 were to be deprived. And generally, all offences 
 within the jurisdiction of the ecclesiastical courts were to be dealt with, and the 
 offenders punished by church censures, by imprisonment or other lawful ways. 
 Ante, p. 288, n. 312. 
 
 86 St. Pap. Dom. James I. xn. No. 87. 
 
 87 Id. xm. 25 ; Wilk. Cone. iv. p. 410 ; Card. D. A. n. p. 77. Collier 
 says : " Bancroft's unrelenting strictness gave a new face to religion ; the liturgy 
 was more solemnly officiated, the fasts and festivals were better observed, the use 
 of copes was revived, the surplice generally worn, and all things, in a manner, 
 recovered to the first settlement under Queen Elizabeth." vii. p. 320. The 
 primate, referring to his former directions as to "factious ministers," required the 
 bishops "not to desist by depriving one, two, or three at once, until" their 
 dioceses were purged of them ; but the deprived clergy were to have two or three 
 months' liberty to remain in the parsonage house before ejection. 
 
 88 "Auctoritate regia stabilito." Offenders were to be deprived "juxta juris 
 formam et canonis in ea parte editi exigentiam." See the three commissions given 
 in Wilk. Cone. iv. pp. 412, 414. The visitation articles for the province are to be
 
 344 ANGLICAN RITUAL. 
 
 number of pluralists, the primate wrote, on April 3<Dth, to 
 the bishops to send one in, with particulars of all dispensa- 
 tions and curates. 89 
 
 1 6. In September, Bancroft exhibited twenty-five articles 
 to the privy council against the judges, complaining that the 
 proceedings both of the ecclesiastical courts and commis- 
 sions had been sadly interfered with by prohibitions ; during 
 Queen Elizabeth's reign no less than 488, and in the few 
 years of the king so many as 82 having gone to the arches, 
 a great part of which the primate thought could not be 
 justified, whilst only 113 consultations were obtained upon 
 them. 90 
 
 The primate contended 
 
 1. That as all jurisdiction, civil and ecclesiastical, belonged to 
 the crown, the king might, with the assistance of the council, judge 
 and reform what was amiss in either. 
 
 2. That as both jurisdictions were now, both de facto and dejure, 
 derived from and united to the crown, and the ecclesiastical court 
 was no longer " aliud forum a foro regio" and its proceedings were 
 not "contra coronam et dignitatem regiam" the ecclesiastical laws 
 which the bishops enforced were as much the king's and the realm's 
 ecclesiastical laws as the temporal ones. 91 
 
 found in Rit. Com. Rep. II. p. 450; Art. 6, 12, 14, 15 18, 21, 29, 30, 32, 40, 
 44, 48 5 2 61 relate to rites, ceremonies, and church ornaments. The order of 
 the canons was strictly enforced, and preachers were to be "soberly and decently 
 apparelled." See Babington's Art. p. 453, art. 15 ; ante, p. 332, n. 57. In those for 
 the cathedral of Bath and Wells, the order of the canons is again insisted on as to 
 the surplice, etc., whilst he asks : 5. " Whether your divine service be used, and 
 the sacraments administered in due time, and according to the book of common 
 prayer, and by singing and note according to the statutes of the church." Wilk. 
 Cone. iv. p. 415. 
 
 89 Wilk. Cone. IV. p. 413. 
 
 90 Id. p. 417 ; Card. D. A. II. p. 82 ; 2 Inst. p. 601. 
 
 91 The judges in their answers admit that both jurisdictions were in the king, 
 " though the one sometimes usurped by the see of Rome." That the prohibitions 
 did not import that the ecclesiastical courts were not the king's courts, but that the 
 cause was drawn into aliud examen then it ought to be, and it made no difference 
 whether the court were temporal or spiritual, the prohibition went all the same 
 if the court either had no jurisdiction or was acting in excess of it ; the jurisdiction 
 of all courts being founded on and prescribed by the laws and statutes of the 
 realm.
 
 THE REIGN OF JAMES I. 345 
 
 3. That a time should be limited for the granting prohibitions. 92 
 
 4. That as it is agreed that causes concerning wills, marriages, 
 benefices, churches and divine service, with divers offences against 
 the commandments (the sixth and eighth only excepted), are, by the 
 laws of the realm, plainly of ecclesiastical cognisance, the undue 
 granting of prohibitions in almost all such causes is a just cause of 
 complaint. 93 
 
 5 14. The multiplying prohibitions in one and the same cause 
 (the libel not being altered), or in divers causes of the same nature 
 when consultations had been awarded, or the granting new forms of 
 consultations without expressing the cause, the cost and difficulty of 
 obtaining consultations, the granting prohibitions on frivolous 
 grounds or at the suit of the plaintiff in the spiritual court, or with- 
 out due consideration of the libel, or on pretence that one witness 
 cannot be received in the ecclesiastical court to ground judgment 
 upon, or that the cause is neither testamentary nor matrimonial, was 
 also complained of; and so also was 
 
 14 20. The granting prohibitions on surmise and out of the 
 king's bench or common pleas and not out of chancery, or upon 
 false pretences as to the want of jurisdiction in the ecclesiastical 
 courts in tithe causes, or because treble value is sued for, or when 
 the carrying away of the tithes is stopped, or upon incidental 
 pleas. 
 
 20 24. The interpretation of statutes which concern ecclesias- 
 tical affairs by the temporal judges in favour of prohibitions, the 
 undue deliverance of persons imprisoned under the writ de excom- 
 municato capiendo and the prohibition of all further censures, the 
 
 92 To this answer was made that prohibitions might go at any time to restrain 
 an unlawful proceeding (such being coram nonjudice], and that after, as well as 
 before, execution and judgment, though not, it seems, after excommunication and 
 arrest. In the reign of Edward III., either the lord chancellor or the lord chief 
 justice might determine what pleas should be prohibited. 
 
 93 On this head, the judges required the names of the cases in which the 
 temporal courts had unduly awarded prohibitions, and say they had made diligent 
 search and found that there had been granted out of the king's bench, from 
 the king's accession to the end of Hilary term, but 250 prohibitions to all the eccle- 
 siastical courts in England, and 149 of these related to questions of tithes. Out of 
 the common pleas but 62 had gone, and 31 of these were for tithes, the remainder 
 being grounded on the bounds of parishes or other such fit causes. No search had 
 been made as to the number in the reign of Elizabeth, but as to the two cases out 
 of the 82, the judges said the suggestion was untrue.
 
 ANGLICAN RITUAL. 
 
 impugning of the king's authority, the granting prohibitions on a 
 pretence to reform, was objected to ; 91 whilst it was urged 
 
 24, 25. That the temporal judges are bound by their oath to 
 defend the jurisdiction of the ecclesiastical courts, and that excom- 
 munication is as lawful as prohibition for the preservation of the 
 king's two jurisdictions. 
 
 17. The Reformation had, indeed, by repealing the heresy 
 and other acts, as well as by making the writ de excom- 
 municato capiendo returnable in the king's bench, to say 
 nothing of other measures, 95 both curtailed and limited the 
 practically unrestrained, unconstitutional, and iniquitous 
 powers claimed and exercised by the " church courts " 
 during the papal tyranny ; and had thus so far secured 
 and protected the liberties of the subject and the just 
 rights of the state. 
 
 But here Bancroft, on behalf of the clergy, seems to have 
 thought that the reforms should stop. Starting from the 
 re-affirmed first principle that all civil and ecclesiastical juris- 
 diction was annexed to and derived from the crown, and that 
 since the Reformation the ecclesiastical courts had again and 
 de facto become the king's courts, administering the king's 
 ecclesiastical law, he, not perhaps unnaturally, sought and 
 thought that it was fitting and right that both courts and 
 law should be independent of, and unfettered by, the courts 
 of common law, and that to the ecclesiastical judge alone 
 should belong the interpretation of the statutes which affected 
 
 94 For the answers to Art. 5 20, see 2 Inst. pp. 603 613. The judges had 
 clearly the best of it, challenging proofs and giving sufficient reasons. As to 
 the exposition of the statutes that concern the ecclesiastical state, they affirm that 
 it "belongeth unto the temporal judges," and they observe that "when they have 
 been expounded to their (the clergy) liking, then they could approve of it," but if not, 
 then "will they say, as now they do, that it appertaineth not unto us to determine 
 of them." And as to the deliverance of persons imprisoned under the writ de 
 excommunicato capiendo, the judges answered that they ought, on complaint, to send 
 for the body and learn whether the cause were sufficient, and the imprisonment 
 just. And as to proceedings ex officio, the party summoned ought to know why he 
 is called ex officio before he is examined, so that it may appear whether the offence 
 be of ecclesiastical cognizance or no. 2 Inst. p. 616. On the Art. Cleri of 
 Edward II., see 2 Inst. pp. 618 638. 
 
 95 I Eliz. c. i ; 5 Eliz. c. 23.
 
 THE REIGN OF JAMES I. 347 
 
 the clergy and ecclesiastical affairs, subject only to the right 
 of appeal to the king in chancery or in council. 
 
 1 8. It did not occur to him that the greater part of the 
 ecclesiastical jurisdiction was an encroachment or an anomaly, 
 or that the administration of wills and the distribution of 
 estates, and the endless variety of really secular matters 
 dealt with, were scarcely compatible or consistent with the 
 primary duties of a Christian bishop j 96 or that the merciless 
 penalties inflicted on the unhappy heretic or dissenter who 
 fell under the censures of the church were alien to the spirit 
 of, and in direct conflict with, the precepts and example of its 
 Divine Head. The terrible punishments that followed dis- 
 obedience to, or dissent from, the church's teaching and laws 
 
 96 In civil or temporal matters, the early Christians were expressly forbidden 
 to apply to the heathen tribunals. All private disputes were to be referred to and 
 settled by an arbitrator, who would be a layman, since the direction was to select a 
 person (whose want of spiritual gifts made him) of the least esteem in the church ; 
 and this clearly did not apply to the bishops or presbyters. Schleusner renders it : 
 "Christianos infamae sortis, plebeios, judices constitute," s.v. 3ov6fi>eu ; see, 
 however, Bingham, I. p. 119, where Lightfoot is quoted as observing that the 
 word may as well signify "persons of the greatest esteem," the object being to 
 shew that in the opinion of some "very learned and judicious critics," bishops were 
 meant! It is no doubt true that Augustine says, "Constituit talibus causis 
 ecclesiasticos apostolus cognitores, in foro prohibens jurgare Christianos." (Op. 
 Serm. in Ps. 118, Ser. 2, torn. vi. col. 708, and see the context.) But the 
 apostle no where says the judges were to be the bishops. The bishops' special 
 duty was to preach and " take care of the church." 2 Tim. iv. 2, 5 ; i Tim. iii. 
 5; iv. 15; 2 Tim. ii. 4; Titus i. 9; iii. I, 2. Paul of Samosata, who was de- 
 posed in A.D. 272. was charged with assuming the judicial office. "Nam et 
 tribunal et sublimem thronum, non ut Christi discipulus sibi ipse construxit, et 
 secretum, perinde ac seculares magistratus, ita appellatutn habuit." Euseb. Hist, 
 vil. c. 30. The so-called apostolical canons had forbidden the clergy "pub- 
 licis se administrationibus immiscere, sed vacare ut commodum se exhibere 
 usibus ecclesiasticis, " upon pain of deposition from their office. Can. 80, 82. 
 After a while the bishops were chosen umpires in civil disputes, and the clergy 
 were bound by their sentence ; and eventually, under the empire, they were 
 appointed judges, but the office came either by consent of the parties or from the 
 grant of the state. Cone. Carth. III. can. 9 ; Cone. Chalc. can. 9 ; Labbe and 
 Coss. ii. col. 1168, iv. col. 760; Johns. Vade Mecum, u. pp. 175, 144; Nean- 
 der, in. p. 197 ; Gieseler, I. p. 412 ; Schoemann, p. 279 ; Sigonius, Lib. I. cc. 
 22, 29, in. c. 5, pp. 384, 394, 528, 559 ; Gaius, iv. 162166, p. 384, ed. 
 Goeschen, and p. 340, ed. Abdy ; Gic. pro Rose. iv. 4, pro Quintio, 5 ; App. A, 
 Q; ante, p. 71, n. 144.
 
 348 ANGLICAN RITUAL. 
 
 were sufficient grounds for the right of appeal to, and the super- 
 vision and (if needful) the interference of, the courts of the realm. 
 
 19. The primate's appeal to the council appears to have 
 failed, for no other reply than that of the judges seems to 
 have been made. 97 
 
 In November, parliament and convocation met 98 In that of 
 
 Canterbury, after the usual formal business, " a book drawn up con- 
 cerning the state of the church" was, on January 24th, 1606, delivered 
 by the archbishop, who desired both houses to take copies and con- 
 sult about it." On the 2Qth, he produced the royal licence to make 
 
 97 The judges' answers were sent in to the council in the Easter term, and 
 Bancroft, on November 2ist, 1606, is said to have told the clergy convocation 
 (who had petitioned the king against prohibitions in tithe suits) that the king had 
 "consented to put a restraint upon prohibitions." It could not have been, how- 
 ever, a very strong one, for in 1608 the archbishop made another effort in favour 
 of his articles, but failed, owing to the opposition of the judges. Card. D. A. II. 
 p. 82, note; Synod. II. p. 588, note; Rapin, II. pp. 169, 176; see Strype, 
 Ann. iv. p. 398; 12 Rep. 82, 84; 4 Inst. pp. 320344; Bancroft's letter of 
 January 23rd, 1609 ; Strype, Whit. App. p. 227. 
 
 98 Convocation was prorogued to January 22nd, owing to the plot, and both 
 were finally prorogued on May 27th and 28th, 1606, to the following November. 
 
 99 The "book" was the original of what is now known as "Overall's convo- 
 cation book." The first part consisted of thirty-six canons and certain constitutions 
 made upon them, the second part of ten canons with constitutions, and the third 
 of thirteen constitutions. All were read thrice in the lower house of convocation 
 "in frequent! synodo cleri, et unanimi consensu comprobata," Overall, the 
 speaker, signing them, the date given being April i6th, 1606. The first part was 
 also formally and unanimously approved and subscribed by the York convocation, 
 but it is not known whether the second and third parts were so approved. On 
 the fly-leaf of a MS. of the first part Laud wrote, "A tract proving the supremacy 
 of kings and chief civil governors above the high priest from the creation to the 
 end of (the) Jewish estate." It never received the royal assent, owing, as it would 
 seem, to the paragraph affecting the United Provinces, but it is of great value as 
 giving the opinion of convocation on the matters treated of ; and it was afterwards 
 published by Sancroft as an authentic declaration of the mind of convocation. It 
 dealt heavy blows at the ridiculous "and insolent" pretensions of the papacy, at 
 the deposing power, and its claims of universal dominion and sovereignty, pointing 
 out, from Roman authorities, that the papacy brought with it into the western 
 empire "wars, bloodshed, homicide, parricide, hatred, whoredom, theft, sacrilege, 
 dissension, and sedition, both civil and domestical, corruption of the scriptures, 
 false and sycophantical interpretations, with many more mischiefs." Overall's 
 Conv. Bk. pp. 12, 240, 245 ; Card. Synod, li. p. 587 ; I. pp. 330380 ; Wilk. 
 Cone. iv. pp. 405, 412; Joyce, Synod, p. 641 ; Lathbury, pp. 228 234.
 
 THE REIGN OF JAMES I. 349 
 
 canons. On February 2ist, "the lower house called up one Cart- 
 wright, who, having killed a clergyman and obtaining the king's 
 pardon, begs pardon and absolution of the bishops. The subsidy, 
 with the suspension and absolution of absentees, and the payment of 
 the "clerks of the convocation," occupied the remaining sittings. 101 
 In that of York, owing to the death of Archbishop Hutton, no 
 business was done until March 5th, 1606, when the king's licence 
 was read, giving it power, " during this present parliament, to confer, 
 treat, debate, consider, consult, and agree of and upon" canons, 
 orders, ordinances, and constitutions, the constitutions or canons, 
 when agreed upon, to be written out and submitted to the king " to 
 the end that " he, " on mature consideration," might " allow, approve, 
 confirm, and ratify, or otherwise disallow, annihilate, and make void 
 such and so many of the said canons, orders, ordinances, constitu- 
 tions, matters, causes, and things so to be, by force of these presents, 
 considered, consulted, and agreed upon as" he should "think fit, 
 requisite, and convenient." Then followed a proviso that the canons 
 were not to be " contrary or repugnant to the doctrine, orders, and 
 ceremonies of the Church of England already established," and were 
 not to be of "any force, effect, or validity in law" until allowed, 
 approved, and confirmed by letters patent under the great seal. 
 The canons were then read, ratified, and confirmed, and ordered 
 to be thenceforth truly and diligently observed in the province of 
 York. 102 
 
 100 Wilk. Cone. IV. p. 412 ; Card. Syn. II. p. 587. Upon this fact Mr. Joyce 
 remarks: "Both houses of the synod were on one occasion united, the lower 
 house having been called up to be present when one Cartwright appeared before 
 the upper. " Syn. p. 637. But the two houses were never united. They met and 
 sat separately, and when the bishops wished to communicate with the clergy con- 
 vocation, they sent for the prolocutor, who attended, either alone or with the usual 
 committee, and awaited their lordships' pleasure, standing bareheaded. 
 
 101 Wilk. Cone. iv. pp. 412, 429 ; Card. Syn. II. pp. 587, 588. For the form 
 of suspension of the Dean of Wells and others, and of the absolution of a proctor 
 for the diocese of Bath and Wells, see Wilk. Cone. iv. pp. 425, 429. 
 
 102 \Vilk. Cone. iv. pp. 426 429. Wake remarks, "thus passed this convo- 
 cation, the only one in which we find any business to have been done, besides that 
 of granting subsidies, for many years together." He points out the entire absence 
 of any synodical acts for some reigns before, the neglect to choose any prolocutor, 
 or to do more than agree to the subsidies granted by the Canterbury convocation. 
 The reason has been already stated ; ante, p. 177, n. 144. See Wake's St. of Ch. 
 p. 508. The president and clergy proctors subscribed the 141 canons ex animo 
 and on behalf of the whole clergy of the province of York.
 
 350 ANGLICAN RITUAL. 
 
 20. On the 5th, parliament assembled, and, on the gth, the 
 session was opened by the lord chancellor and by a speech 
 from the king. It was then prorogued to January 2nd and 
 thence to the 2ist, when it met again for business. 103 
 
 A large number of bills touching church, ecclesiastical, and religious 
 matters were brought into the commons. That for a public thanks- 
 giving on every November 5th, 104 and another "bill and articles of 
 religion," 105 passed both houses and became law. Bills for the 
 
 103 The king's speech (exonerating the loyal Romanists) dealt with " the Gun- 
 powder Plot," and of the nature, composition, and duties of the " High Court of 
 Parliament." See Parl. Hist. I. pp. 1050 1062, where the report of the speech 
 is more full than in the Lords' Journals; Journ. H. of L. pp. 355, 357 ; H. of C. 
 p. 256; Collier, vn. pp. 325 327; see also Dodd, II. pp. 331 335; Tierney, 
 IV. pp. 66 84 ; Flanagan, n. pp. 278 287 ; Lingard, vil. pp. 22 24 ; Birch, 
 I. pp. 36 40, 45 52, 5965; St. Pap. Dom. James I. xvi. xxi. 
 
 104 3 Jac. I. c. I, repealed by 22 Viet. c. 2. This service, together with those 
 for January 3Oth and May 29th, was discontinued by royal warrant in 1859, upon 
 addresses to the crown by the two houses of parliament. The act directed "all 
 and singular ministers in every cathedral and parish church," on every November 
 5th, to say morning prayer, and give unto Almighty God thanks "for the deliver- 
 ance," and after service to read the act. There seems to have been a standing 
 form of prayer drawn up and used, for we find that the three forms for January, 
 May, and November were revised, and unanimously approved, by convocation in 
 1662, and were, with the form for October 25th, specially authorised by the royal 
 order of October 7th, 1761, the three first being again enforced by the queen's 
 order of June 2ist, 1847. Journ. H. of C. pp. 258, 260; H. of L. pp. 363, 365 ; 
 Steph. Eccl. St. p. 511, n. I ; C. P. Interleaved, pp. 346-348. 
 
 105 It passed as the 3 Jac. I. c. 4, being repealed by 9 and 10 Viet. c. 59, I. 
 It contained the form of an oath of allegiance or obedience, which the pope after- 
 wards forbad to be taken. The clauses were settled upon conference by committees 
 of both houses. ' ' The grand committee for religion " for the commons being 
 probably the one named on January 2ist, the same day that the lords appointed 
 theirs, consisted of eight bishops, twenty-one peers, with twelve judges and law- 
 officers to attend. Upon the meeting of the committees of both houses, other 
 committees were appointed "to draw things into form," that for the lords being 
 made up of thirteen bishops, thirty-three peers, with eleven judges and law-officers 
 "to attend." They met several times, copies of articles, with the king's "medita- 
 tions" thereon, being exchanged. Journ. H. of C. pp. 257, 260, 262, 263, 265, 
 267, 269, 284; H. of L. pp. 360, 367, 369, 371, 372, 378, 381. See I W. & M. 
 c. 8, i, 2; Steph. Eccl. St. pp. 512, 628; ante, p. 227, n. 120; App. R. 
 Two thousand recusants, under sixteen, were reported to have left in two years. 
 Journ. H. of C. p. 264. The speaker also reported to the house, on January 29th, 
 "a commandment from his majesty that the king accepteth and approveth the 
 intentions of the house in their endeavours touching religion, and wisheth a speedy
 
 THE REIGN OF JAMES I. 351 
 
 "general planting of a learned" and resident ministry, 106 for the 
 better observance of the sabbath, 107 against scandalous and unworthy 
 ministers, 108 non-residence and pluralities, 109 and a bill " for the better 
 establishing of true religion " were also brought in. 110 Other measures 
 affecting the church were also introduced. We find bills for the due 
 execution of the ecclesiastical government, 111 for the restoration of 
 the deprived ministers, 112 for the discovery and suppressing of 
 
 proceeding." Jo'urn. H. of C. p. 261. The 3 Jac. I. c. 5, 25, 26, forbad the 
 printing, selling, or buying of popish missals, breviaries, etc., and ordered the 
 defacing or burning of altars, beads, pixes, pictures, crucifixes, and all popish 
 books and relics. 
 
 106 It passed the commons, and was read once in the lords. Journ. H. of C. 
 pp. 258, 286, 288, 290 294 ; H. of L. pp. 406, 408. 
 
 107 Journ. H. of C. pp. 260, 261, 267, 269 ; H. of L. pp. 375, 384, 400. It 
 passed the commons "with some difficulty and dispute," and was read twice in 
 the lords. 
 
 108 Journ. H. of C. pp. 294, 295, 298, 305 ; H. of L. pp. 375, 384, 400. It 
 was read twice in the lords and committed. 
 
 109 Journ. H. of C. pp. 258, 274, 277, 286, 307. It passed the commons and 
 was sent up to the lords on March 26th, where it was read once. Journ. H. of L. 
 pp. 401, 402. 
 
 110 On February 8th, at the conference between the two houses of the preceding 
 day, they had decided "to seek means to root out all popery and popish prac- 
 tices " ; the reading the amendments to the bill gave occasion to Sir E. Sandys to 
 remark that "bills touching religion" were "ever handled in this house." The 
 bill passed the lords, and on May 2Oth was sent back to the commons, with 
 amendments and provisoes added by the lords' committee. They appear to have 
 been so distasteful that on the second reading there was "a great cry to cast it 
 out," and so it was rejected. Journ. H. of C. pp. 265, 267, 268, 272, 273, 276, 
 284, 286, 311 ; Journ. H. of L. pp. 433, 435, 437. 
 
 111 A new "bill for the better direction of ecclesiastical proceedings" was on 
 March 26th substituted, and read twice and committed. Journ. H. of C. pp. 274, 
 290, 291, 298. 
 
 112 A collection of grievances was read on March I5th, the first being the 
 "restoring of deprived ministers." Sir R. Spencer urged "against the self- 
 weening opinion of some ministers," who appear to have thought that "matters 
 of discipline" might be "changed according to times and places," that "cere- 
 monies agreed upon by a general convocation" were "not to be subject to any 
 private man." One member proposed a conference with "the bishops to know 
 whether they were justly or unjustly put out," but another remarked that the 
 ordinary way was to petition the king ; but it was in the end resolved to confer 
 with the lords before the matter was put to the question. The bill had been read 
 a second time and committed ; its title was then altered, and it was read a third 
 time as a bill "to enable suspended and deprived ministers to sue and prosecute
 
 352 ANGLICAN RITUAL. 
 
 simony, 118 for the restraint of the execution of canons ecclesiastical 
 not confirmed by parliament 114 and concerning sanctuary. 115 Griev- 
 ances "touching the church" in the matter of the high commissions, 116 
 and a variety of others, arranged under four heads, were also brought 
 forward and dealt with by committees appointed by both houses. 117 
 In the House of Lords few church measures of any importance 
 were initiated, but we meet with a bill against swearing, and another 
 " concerning the matter of excommunication." 118 Convocation does 
 not appear to have been consulted in any matter. 119 
 
 their appeals." It was proposed, on May I2th, that the matter should be verbally 
 presented to the king, which was done, and the subject was debated by the com- 
 mittees of both houses, and reported on by the primate. Journ. H. of C. pp. 
 274, 279, 284, 285, 290, 292, 308, 309 ; Journ. H. of L. p. 426. 
 
 113 It was read a second time and committed. Journ. H. of C. pp. 288, 294. 
 
 114 This passed in the commons and was read a second time in the lords. 
 Journ. H. of C. p. 305 ; Journ. H. of L. pp. 426, 428. 
 
 115 The bill for the abolition of sanctuary was read a third time in the 
 lords. Journ. H. of C. pp. 310, 311 ; Journ. H. of L. pp. 426, 431, 436. On 
 being sent back to the commons, it was resolved that it should sleep. Journ. 
 H. ofC. p. 311. 
 
 116 The grievance speaks of two commissions, one of them being for York. 
 Journ. H. of C. p. 286 ; ante, p. 343, n. 85. 
 
 117 The four heads were : I. Touching the deprivation, suspension, and 
 silencing of ministers. 2. Touching the multiplicity of ecclesiastical commissions. 
 3. Touching the form of citations. 4. Touching excommunications. Committees 
 of both houses met frequently to discuss them. Journ. H. of C. pp. 294, 296, 
 299, 302, 303, 304, 306, 308 ; Journ. H. of L. pp. 360, 407, 418, 422, 424, 427 ; 
 Parl. Hist. I. p. 1067. The commons also took note of "a sermon" preached 
 by "one Parker, a chaunter in the cathedral church of Lincoln and a member of 
 the convocation house, " and appointed a committee to see to and consider it, and 
 would have sent for him by the serjeant, but the king promised to make an 
 example of him. Journ. H. of C. pp. 312, 313. 
 
 118 Two bills were brought in against swearing. Journ. H. of L. pp. 364, 
 365, 368, 369, 381, and each were read twice. The one against abuses of excom- 
 munication was framed, upon the king's command, by the primate ; complaint 
 had been made of its being used in very small matters, and the king held it "unfit 
 to be used but in great matters." It was read a third time and sent to the com- 
 mons, who rejected it on the first reading "with much distaste." One member 
 hoped the king would see it, and see that it was "mere spleen." Journ. H. of L. 
 pp. 405, 436 438; Journ. H. of C. p. 311. 
 
 119 The commons declined, on March 7th, 1620, to meet any committee of 
 convocation, but agreed to hear them in committee, either in person or by counsel, 
 as parties interested. Journ. H. of C. I. p. 543 ; see also p. 668, II. p. 35.
 
 THE REIGN OF JAMES I. 353 
 
 21. A.D. 1606. On July loth, a proclamation ordered all 
 Jesuits, seminaries, friars, and all other priests to depart 
 the realm before August 1st, 120 and on September 26th, 
 Paul V. forbad the taking of the oath of allegiance. 121 
 In November, parliament and convocation met. In that 
 of Canterbury, 
 
 the primate told the clergy of the king's consent to put a restraint on 
 prohibitions, and declared "to both houses the king's pleasure for 
 singing and organ service in cathedrals." A folio book, in manu- 
 script, was also read by the archbishop's secretary. 122 
 
 22. In parliament, with the exception of one act, no 
 measure passed affecting matters of ecclesiastical cogni- 
 zance. 123 
 
 Several bills were, however, brought into the commons touching 
 church affairs. Bills "to direct some proceedings in ecclesiastical 
 courts and causes," 124 to "restrain the execution of canons ecclesias- 
 tical not confirmed by parliament," 125 to " prevent causeless divorces 
 
 120 Strype, Ann, IV. pp. 399, 381 ; ante, p. 321, 7. The priests "in hold" 
 were to be sent away too. The object of the proclamation being " to avoid the 
 effusion of blood. " See Birch, I. p. 65. 
 
 1 21 Wilk. Cone. IV. pp. 430, 431 ; Collier, vil. pp. 330332, 335, 342, 343 ; 
 IX. p. 365 ; St. Pap. Dom. James I. xxin. No. 15 ; xxviu. No. 53. The authen- 
 ticity of the bull being disputed, it was followed, on August 23rd the next year, by 
 another confirming it. See Tierney, IV. pp. 74, 75 ; Lingard, vir. pp. 47, 49 ; 
 Flanagan, II. pp. 229, 301 ; Panzani, p. 77 ; Spondanus, III. p. 132 ; App. R. 
 
 i2a The contents of the book are unknown. Wake says that it was the one 
 "delivered to be considered of last year," i.e. Overall's book, the first part of which 
 was read and subscribed in the York convocation. The convocations met 
 on November I9th, no business being done at York, unless it were the subscription 
 of Overall's book. Both were finally prorogued to February roth, 1610. Wake, 
 p. 509 ; Wilk. Cone. IV. pp. 429, 433, 437 ; Strype, Ann. iv. p. 408 ; Card. 
 Synod. II. p. 589 ; ante, p. 348. 
 
 123 Parliament met on November i8th, being prorogued on July 4th, 1609, and 
 thence to February gth, 1610. The 4 Jac. I. c. 5 provided for the repressing of the 
 odious and loathsome sin of drunkeness, but preserved the ecclesiastical powet and 
 jurisdiction. See Can. 109. 
 
 124 This was read thrice in the commons and sent up to the lords, where it was 
 read once, as "an act to direct some proceeding in causes and courts ecclesiastical, 
 touching accusation and the oath ex qfficio." Journ. H. of C. pp. 326 329, 10x35, 
 1006, 1008 ; Journ. H. of L. p. 465. 
 
 125 It passed the commons and was sent up, with a strong recommendation, to 
 
 2 3
 
 354 ANGLICAN RITUAL. 
 
 and separations of man and wife, and to continue the rights of lawful 
 matrimony," 126 against non-residence and pluralities of benefices" 127 
 and " disorders in ministers," 128 for " the more assured execution of 
 justice in ecclesiastical courts and causes," 129 for "the amortising of 
 lands to poor churches, and for better serving of cures," 13 and for the 
 " reformation of the abusive suing for tithes in ecclesiastical courts," 131 
 and for the reformation of the high commission, 132 were presented or 
 read. 
 
 the lords, where it was read twice and committed. Journ. H. of C. pp. 326, 
 1005, 327, 1006, 329, 1009, 338, 1012, 1013, 348, 1026, 350, 1029 ; Journ. H. of 
 L. pp. 485, 489, 503. 
 
 126 It was thrown out on the second reading. Journ. H. of C. pp. 328, 1008, 
 33i ion- 
 
 127 The bill passed the commons and was sent up to the lords, with (like the 
 one for the execution of canons) special recommendation, where it was read once. 
 Journ. H. of C. pp. 342, 1021, 348, 1026, 350, 1028 ; Journ. H. of L. pp. 485, 
 489. On May i8th, the House of Commons appointed a special committee of the 
 privy council, who were members of parliament, to consider the course to be taken 
 touching the matter, and also " touching the more free preaching of the gospel." 
 Journ. p. 375. 
 
 128 The bill against " disorders in ministers " was brought into the commons on 
 February 26th, and was sent up to the lords on May I2th as "an act for the ex- 
 planation of the statute of 13 Eliz. touching disorders of ministers in the church and 
 touching subscription." It was read once in the lords. Joum. H. of C. pp. 1021, 
 346, 1025, 350, 1028, 353, 1031, 366, 1040, 372, 104$; Journ. H. of L. pp. 508, 
 510; and see H. of C. pp. 302, 304, and the matters debated there. The point 
 was raised that the proceedings for deprivation were coram nonj'udice, and that the 
 bishops were, as the attorney-general confessed, " all in the king's mercy." It was 
 supposed that the repeal of I Mar. sess. 2, c. 2 had revived the I Edw. VI. c. 2, 
 but the judges held that the 25 Hen. VIII. c. 20 was in force, and that, as being 
 contrary to the 25 Hen. VIII. c. 20, the I Edw. VI. c. 2 remained repealed. 12 
 Rep. p. 8 ; I Eliz. c. I, 7 ; 8 Eliz. c. I, 2 ; Wilk. Cone. IV. p. 534 ; Card. 
 D. A. II. p. 212; Gibson, I. pp. 132, 967. 
 
 129 This was read twice in the commons. Journ. pp. 345, 1023, 374, 1045. 
 
 130 It was read twice and committed. Journ. H. of C. pp. 373, 1044, 374, 
 1045. 
 
 131 This was read once only. Journ. H. of C. p. 374 ; see Burn. III. p. 750, 
 ed. 1848; Fulbecke, n. p. 8; Degge, pp. 368 407. 
 
 132 The bill was read once on June 25th, and committed the next day to all the 
 privy council and civil and common lawyers in the house. Journ. H. of C. pp. 
 387, 1054. On March I7th, 1605, the commons had complained of two high 
 commissions. But the commission of February gth, 1605, extended to the united 
 kingdom, Scotland excepted. Ante, p. 343, 15, n. 85 ; Journ. H. of C. p. 286. 
 The power to fine and imprison was disputed and objected to. Fuller, a bencher
 
 THE REIGN OF JAMES I. 355 
 
 A petition to the king (read on June i8th), "containing matters 
 of grace, satisfaction, and respect to the house," besought him 
 
 1. To command the civil and ecclesiastical judges to a more 
 full execution of the laws against recusants, " Jesuits, and priests, the 
 authors of the separation, the forgers of conspiracy, and firebrands of 
 sedition and separation." The bishops to be commanded to ease 
 the church of ignorant curates and ministers, and to close the doors 
 against the entry of the like hereafter, as well as those whose 
 scandalous and offensive lives and impiety were not only a stain on 
 their calling but a blot to religion. 
 
 2. That non-residence be discountenanced and discouraged. 
 
 3. That dispensations for plurality and commendations be 
 restrained. 
 
 4. That to meet the want of preaching ministers, the late de- 
 prived, suspended, and silenced ministers may be restored to the 
 use of their ministry. 
 
 After reading, it was resolved to "contest no more with the 
 king," but to let the petition " sleep." 133 
 
 23. A.D. 1607. On May /th, Bancroft inhibited certain 
 unlicensed schoolmasters at Torrington, 134 and on September 
 
 of Gray's Inn, had argued, in the case of Richard Maunsell, his client, that the 
 commissioners had no power to imprison, but was locked up, by Bancroft, for life, 
 for his pains, as an example and warning to others. He died in prison in 
 February, 1619, at the age of 76, leaving behind him " the reputation of an honest 
 man." Birch, I. p. 69; Neal, I. p. 419; Fuller, Ch. Hist. x. pp. 55, 56; see 
 4 Inst. pp. [325335]- 
 
 133 Journ. H. of C. pp. 375, 382, 384, 385, 1053 ; ante, n. 124. Report was 
 made, on June 9th, of the labour of the committee of May i8th, and a draft 
 petition was delivered. On June l6th, the speaker said the king had taken notice 
 of the petition, and said he would ever be most careful to execute those laws ; that 
 it was a matter merely belonging to himself, and that it shall be needless to press 
 him in it. This message was looked on as a wound to the gravity and liberty, 
 and as an arrest, of the whole house, and it was urged that the petition be read. 
 The speaker, however, replied that there were many precedents in the late queen's 
 time where she restrained the house from meddling in petitions of divers kinds. It 
 was, however, read with the king's consent on June i8th. In the course of the 
 debate it was said that there were 400 Jesuits and seminaries in England, and "40 
 simple people converted in one year by one Jesuit " ; and that out of 8000 parish 
 churches there were not 2000 resident preaching ministers, and not 1000 that 
 preached once a month, and not 500 single beneficed, whilst 300 were deprived, 
 suspended, or silenced. See Collier, IX. p. 362 ; ante, p. 342, n. 82. 
 
 131 Wilk. Cone. iv. p. 430; see Card. Synod, n. pp. 712, 713; Can. 77, 78; 
 
 232
 
 356 ANGLICAN RITUAL. 
 
 1 8th, Bellarmine wrote to Blackwell, the archpriest, sharply 
 rebuking him for having taken the oath of allegiance. 135 This 
 year, too, Babington visited his diocese, 136 and Cowell's 
 " Interpreter " was published. 137 
 
 24. A.D. 1608. On July 24th, the king wrote to the 
 Bishop of London, requiring him to see to the repair of 
 St. Paul's Church. 138 He is also said to have 
 
 " had two or three conferences of late with the judges about prohi- 
 bitions, as well touching the clergy and high commission, as the 
 courts of York and Wales, which prohibitions he would fain cut off, 
 and stretch his prerogative to the utmost. The judges stand well yet 
 to their tackling; but Jims coronat 0pus." l3g 
 
 25. A.D. 1609. In January, Bancroft visited his diocese, 
 and set forth a set of injunctions for his cathedral. The two 
 first prescribed, 
 
 i. "That the epistle and gospel be every Sunday and holy day 
 
 Strype, Whit. App. p. 226 ; I Salk. p. 105. One reason for the strict watch kept 
 over schools was that the alien priests sometimes took upon themselves the guise 
 of teachers. 
 
 135 St. Pap. Dom. James I. xxvm. No. 53 ; Collier, vn. pp. 344349, ix. 
 p. 367 > Tierney, iv. p. 75, pp. cxlviii. clvii. Blackwell was deposed by the pope 
 on February ist, 1608. Bellarmine wrote against the oath under the name of 
 Tortus, and Bishop Andrewes wrote the " Tortura Torti " in reply. Halliwell, II. 
 p. 115 ; Birch, n. pp. 77, 8l. It was put in the Index. Ante, n. 121. 
 
 136 Babington asks, Art. 3, "whether is the prescript form of divine service 
 used . . according to the book of common prayer, and whether doth your minister 
 duly observe all the orders, rites, and ceremonies prescribed in the said book of 
 common prayer, as well as in reading public prayers, the litany, as also in admin- 
 istering the sacraments in such manner and forme, wearing the surplice, as by the 
 book of common prayer by law now established, is enjoined." 
 
 Art. 17. "Whether doth your minister wear the surplice whilst he is saying 
 public prayers and administering the sacraments, and if he be a graduate . . . such 
 a hood as by the order of the university is agreeable to his degree, according to the 
 58th Canon." Rit. Com. Rep. n. pp. 453, 454. 
 
 137 The book was suppressed and, in 1610, by a proclamation, denounced and 
 called in as a pernicious work made against the honour and prerogative of 
 the crown and the dignity of the law, the author being imprisoned. It was not 
 published again until 1637. See the work, s.v. "King," "Parliament," "Pre- 
 rogative"; St. Pap. Dom. James I. LIII. Nos. 39, 130; Neal, i. p. 441. 
 
 iss \vilk. Cone. iv. p. 433. ,60,000 was wanted. Ellis, in. p. 221 (ist ser.) 
 139 Birch, i. p. 80.
 
 THE REIGN OF JAMES I. 357 
 
 read, according to the book of common prayer, in some convenient 
 place near the communion table, and in copes." 
 
 2. "That upon solemn feast days the sermon be made before 
 the communion, the moveable pulpit being placed either in the 
 presbytery or in the quire, and every afternoon on such days there 
 be a sermon for the city in the ordinary place." 140 
 
 Later on a commission of review went to Sir J. Croke and 
 others to examine a pretended contract of marriage. 141 The 
 
 uo \YC have in the first injunction not only an authoritative explanation (by 
 the framer) of part of the 24th canon, but the interpretation put upon it is also 
 enjoined and enforced, as law, at his visitation. Now, the first book of Edward VI. 
 said nothing of "the gospeller and epistler," but ordered "albs with tunicles" 
 (not copes) for those priests or deacons who were "to help the priest in the 
 ministration as shall be requisite," the priest, or he that is appointed, having to 
 read the epistle, and either "the priest or deacon" the gospel. The Advertise- 
 ments altered all this, directing that "in cathedral and collegiate churches the 
 principal minister shall use a cope with gospeller and epistler agreeably" i.e. that 
 in addition to the one cope ordered for the minister, two were to be worn by his 
 assistants. The canon adopts this new order, and to prevent mistakes as to the 
 source and authority, the words "according to the Advertisements published anno 
 7 Eliz." are added. (See ante, p. 327, 1. 19, where, instead of "epistoler, agree- 
 ably to the Advertisements," it should be "epistoler agreeably, according to the 
 Advertisements published anno 7 Eliz.") The certificate mentioned by Strype 
 (ante, p. 234) must thus have been given in after the setting forth of the 
 "ordinances accorded by the Archbishop of Canterbury in his province," seeing 
 that the use of copes for the "pisteler and gospeler" was no where else then 
 ordered or required. The order of the first book, and of the proviso and rubric, 
 was thus, in 1565 6, varied and set aside, and, in 1604, deliberately adopted and 
 affirmed by Bancroft, the bishops, and convocation, although in direct conflict and 
 wholly inconsistent with, both act and rubric. They thus recognised, enforced, 
 and sustained the order of the Advertisements as the law of the church in the 
 matter. There is here no possible question of a maximum or minimum of 
 observance, and there is no escape from the inevitable conclusion. Neither the 
 first book of Edward VI., nor the Advertisements or canon, specified the kind of 
 cope to be used, the canon merely prescribing a "decent" one. It was not an 
 eucharistic vestment at all, and if the out-door or processional cope be, as it would 
 seem, the one meant and ordered, they were worn by laity and clergy alike on 
 occasions of state and ceremonial. Laud was charged with introducing "gaudy 
 Romish copes into his chapel (never used in his predecessors' times)," these 
 "gaudy copes" being directly derived from the papists' wardrobes. He de- 
 fended himself by quoting "the 24th canon of our church, anno 1603." Wilk. 
 Cone. IV. p. 436; Prynne, Cant. Doom. p. 64; Hierurg. Ang. pp. 138 173; 
 ante, p. 331, n. 54, and post, n. 241. The pulpit preserved in Westminster Abbey, 
 said to have been used by Cranmer, is an example of a "moveable" one. 
 
 141 On August 30th. St. Pap. Dom. James I. XLVII. No. 102. The case was
 
 358 ANGLICAN RITUAL. 
 
 pope, too, appears to have complained to the King of France 
 that King James abused him continually in table talk, and 
 called him Antichrist at every word, which so incensed his 
 holiness, that some papists feared it would "drive him to 
 thunder and lighten with excommunication." 142 
 
 between L. Morley and Joan Bereblock. On May i6th, 1613, we have another, 
 to the primate and others, delegates, to examine the nullity of the marriage 
 between the Earl of Essex and the Lady F. Howard. Collier, vn. p. 381 ; St. Pap. 
 Dom. James I. LXXII. No. 133; St. Trials, I. p. [315]. On July lyth, 1622, a 
 commission was issued to the Bishop of Winchester and Sir J. Doddridge to 
 decide a matrimonial cause. On June I5th, 1624, the sentence of the delegates 
 in a dilapidation suit between the Bishop of Durham and the administrators of 
 the late archbishop was confirmed on review. Laud, Hist. pp. 9, 10 ; St. Pap. 
 Dom. James I. cxxxn. No. 46, CLXVII. No. 67. None are noted in Mr. 
 Rothery's valuable return. See post, n. 171. 
 
 142 Birch, I. pp. 87, 88. The king may have referred to the papal claim to be 
 the Vice-Christ on earth, and have used the term in no intentionally offensive 
 sense, but as merely expressing a well known pretension. In the sermon preached, 
 on November 28th, by Bianchi, at Rome and at St. Peter's, "imminente Oecu- 
 menico concilio Vaticano," the wonders foretold (Luke xxi. 25 28) were applied 
 to the meeting of the so-called Oecumenical council. "Ecce," said the orator, 
 "jam dies magni judicii appropinquat, et videbunt omnes gentes Christi sponsam 
 ecclesiam, innixam super dilectum suum .... in judicium exurgere ; et vel impii 
 ipsi, licet inviti, earn vere divinam fateri cogentur. Et vere divinam jam earn 
 ostendunt signa ilia, quae, sicut in Christi judicio, praecedunt in caeli ac terrae 
 universae commotione . . . quia judicium est mundi, .... quia princeps hujus 
 mundi . . . . ejicietur foras." .... " A st judicium jam sedit, et videbunt omnes 
 populi Christi Vicarium in virtute multa et majestate, et omnes ecclesiarum angelos 
 cum eo, qui in veritate judicabunt in nationibus. Judicabunt et afflante Spiritu 
 Sancto . . . purgabunt aream suam . . . veritatem ab errore secernent, et repetentes 
 quod primo in Jerusalem est pronuntiatum, visum est Spiritui Sancto et nobis, Dei 
 gloriam et laudem augebunt, fovebunt bonos, revocabunt errantes, haereticos ac 
 improbos coercebunt et condemnabunt, . . . ac utinam fiat, fiat unum wile et units 
 pastor. . . Levemus igitur capita nostra, quia appropinquat redemptio nostra ; . . 
 et vos Patres, . . . laudis hymnum solvite et cantate Deo, . . . vos quoque judices 
 constituit in domo sua, omne judicium et potestatem vobis relinquens." Acta et 
 Dec. pp. 132, 133. "Exactly at half-past eleven" on the morning of July i8th, 
 1870 (amid a stillness and silence, broken only by peals of thunder, and a darkness 
 made visible by quick flashes of lightning), in the gloom of a Basilica illumined by 
 the dim light of a single taper, the voice of a feeble old man was heard proclaim- 
 ing himself a Vice-God. And as the words were read which were to formally 
 invest him with Divine powers, again the lightnings flickered and the thunders 
 rolled. Some thought, it is said, of Sinai, but on that morning, we are told, "a 
 dangerous heresy was destroyed, and the voice of God was heard speaking by a 
 greater than Moses " ! Just three months after, the Italian troops, accompanied by
 
 THE REIGN OF JAMES I. 359 
 
 The matter of prohibitions was also about May or June 
 very 
 
 " hotly debated before the king, both by the judges and high com- 
 missioners, wherein the king played the best part in collecting 
 arguments on both sides and concluding indifferently that he saw 
 much endeavour to draw water to their several mills, and therefore 
 advised them to think amongst themselves of some moderate course, 
 wherein the good of the subject might be more respected than their 
 particular jurisdictions." And for this purpose there was another 
 day of meeting before the king set down for July. 143 
 
 26. A.D. 1610. In February, parliament and convocation 
 met. 
 
 In that of Canterbury little business was done. Some chapters 
 of the book brought in by Bancroft, and mentioned before, were 
 read; a conference between the bishops and the lower house was 
 held, but there is no record of its results. It appears to have related 
 to the value and plurality of benefices, the amount of tithes in lay 
 hands, and the number and value of prebends, all being matters 
 of grievance with the commons. On July 4th, one Croshaw (or 
 Crdsham), a clerk, was convented for publishing an erroneous book. 
 On his expression of penitence and readiness to retract, the primate 
 accepted his submission and dismissed him. In the York assembly 
 nothing, save the granting of a subsidy, was done, and both convo- 
 cations were dissolved on February nth the next year. 144 
 
 27. In parliament the old grievances were revived, and 
 many bills were again brought in, committees for religion 
 being appointed. 
 
 Bills against non-residence and pluralities, 145 against scandalous 
 
 six colporteurs, entered the eternal city, and the vision and dream of an universal 
 dominion passed for ever away. The Vatican, pp. 390, 391. 
 
 143 Birch, I. p. 99. No account of the July meeting has been met with. 
 
 144 Wilk. Cone. IV. pp. 437, 438, 444 ; Strype, Ann. IV. p. 398 : Card. Synod. 
 II. pp. 591, 592. 
 
 145 The bill passed the commons, and was sent up to the lords on March 2nd, 
 where it was read twice and committed, and finally lost sight of in two sub- 
 committees. The king, in reply to the commons' grievances, said he would order 
 the bishops to enforce the canons. Joum. H. of C. pp. 393, 394, 396, 40x3, 403, 
 420, 432; Journ. H. of L. pp. 559, 562, 584, 587, 609, 616, 621, 630, 631, 637.
 
 360 ANGLICAN RITUAL. 
 
 ministers, 146 on ecclesiastical matters, 147 for preaching ministers in 
 appropriate parsonages, 148 for the restraint of the execution of canons 
 not confirmed by parliament, 149 about prerogative courts and ecclesi- 
 astical jurisdiction, 150 concerning silenced ministers, the articles of 
 religion and subscription, 151 against the oath ex qfficio and abuses of 
 excommunication. 153 Committees on matters of religion were ap- 
 pointed, and conferences held between the two houses, who were 
 said to form "one body and one council"; 154 whilst, at the close of 
 the session, the royal answer to the grievances of the commons was 
 formally given to both houses of parliament. 155 No bills affecting 
 
 146 It passed the commons, and was read twice in the lords and committed. 
 Joum. H. of C. pp. 415, 418, 443, 445, 446; Journ. H. of L. p. 641. 
 
 117 Journ. H. of C. pp. 408 410, 413, 415. They appear to have related 
 to ecclesiastical jurisdiction and subscription, and to have been referred, on the 
 king's motion, to a, or the, committee for matters of religion. 
 
 148 It was read twice and referred to the committee for religion. Journ. H. of 
 C. pp. 412, 416. 
 
 149 It passed the commons, was read twice in the lords, and committed. 
 Conferences and committees of both houses were then held, but the bill did not 
 become law. Journ. H. of C. pp. 417, 418, 420, 446; Journ. H. of L. pp. 584, 
 592, 611, 631, 636, 637, 638, 640, 641. 
 
 160 The bill on prerogative courts was rejected on the second reading. Journ. 
 H. of C. pp. 416, 418. That on the ecclesiastical jurisdiction was read a third 
 time ; it seems to have related to the high commission. Journ. H. of C. pp. 423, 
 425, 428, 430. It was read once in the lords. Journ. pp. 598, 605. 
 
 151 It appears to have been read once, a member remarking that the ministers 
 were not silenced for not subscribing the canons, but by the statute 13 Eliz. c. 12. 
 (The journals have I, 13 Eliz.) Another member pointed out that " this book of 
 common prayer (was) not confirmed by parliament." The subject was finally 
 agreed to be dealt with by way of petition. Joum. H. of C. pp. 420, 421. An 
 act concerning subscription passed the commons, and was read once in the lords. 
 Journ. H. of L. pp. 620, 622 ; Journ. H. of C. pp. 433, 441. 
 
 152 It passed the commons, and had one reading in the lords. Journ. H. of C. 
 pp. 429, 435, 438, 441 ; Journ. H. of L. pp. 620, 622. The oath ex officio came 
 in the 2 Hen. IV. Journ. H. of C. I. pp. 503, 378. 
 
 163 The bill was recommitted in the commons, and finally the matter was dealt 
 with as a grievance. Journ. H. of C. pp. 421, 424, 447, 448. 
 
 154 Journ. H. of L. p. 590. 
 
 155 The grievances were : I. The non-execution of the laws against recusants. 
 2. Touching deprived and silenced ministers. 3. Pluralities and non-residence. 
 4. The abuse of excommunication. 5. The high commission. 6. The stay of 
 writs of prohibition. Journ. H. of C. pp. 420, 422, 427, 443, 446, 447 ; Journ. H. 
 of L. pp. 658, 659; Neal, I. pp. 443447; Parl. Hist. I. p. 1135.
 
 THE REIGN OF JAMES I. 361 
 
 church matters passed, save the one concerning the receiving of the 
 sacraments. 156 
 
 The king's answer to the grievances of the commons pointed 
 out : 157 That there had never been any church in the world that 
 allowed ministers, who had refused subscription to its doctrine 
 or discipline, to preach in it or be maintained by it; but that, 
 on knowing the numbers, names, and qualities of those on whose 
 behalf the petition was made, he would take such order as seemed to 
 him most convenient. 
 
 That he had in detestation the covetous and immoderate heaping 
 of benefices together, specially where the cures were neglected, and 
 until further provision were lawfully made, he would lay a strict 
 charge on the bishops, on pain of displeasure, to see that Canons 41 
 and 47 were carefully observed. 168 
 
 That as to excommunication, at the conference at Hampton 
 Court, the clergy, by the king's direction, had made a constitution 
 with a condition, which the king had confirmed, and a bill had been 
 drawn up and sent to the lower house on the subject, but found no 
 passage there. 
 
 That as to the high commission, the royal assurance was given 
 that the ecclesiastical commissions should "not be directed to 
 singular persons, but to such a number of commissioners, and them 
 so selected, as the weight of such causes doth require," no definitive 
 sentence to be given under the number of seven, or at least five, 
 sitting in court, and then only in case of need. That advantage 
 would not be taken of the power given by the statute to grant forth 
 any commissions extending further to imprisonment and reasonable 
 fine, and then only for the two provinces of Canterbury and York ; 
 and no one to be drawn from remote parts except for exorbitant 
 offences ; and the list of these was difficult, seeing that no ancient 
 canons or spiritual laws were in force, that were contrary to the laws 
 and customs of the realm and the prerogative royal. 
 
 That, as to the grievances in the commission, the king being 
 Mixta Persona and having authority in causes ecclesiastical and tem- 
 poral, it was wisely ordained (church matters being impugned and 
 
 166 7 Jac. I. c. 2. 
 
 157 Journ. H. of L. p. 658. 
 
 158 On May 24th, a bill to naturalise the Bishop of Deny was brought in, a 
 bishop in Ireland, a dean in England and a parson in Somerset. Journ. H. of C. 
 pp. 432, 442 ; but see Collier, vn. p. 383.
 
 362 ANGLICAN RITUAL. 
 
 church censures despised) that there should be a commission with 
 power for one offence at one time, and by one sentence, to inflict 
 both a spiritual and temporal punishment That as the enquiry by 
 juries had not been for many years practised, it should be left out of 
 future commissions, but that in future, upon just cause, a commission 
 of review should be granted. 159 That the temporal and ecclesiastical 
 judges, assisted by the king's council, should confer on the exceptions 
 taken, but no innovations were to be made in the forms and 
 proceedings, though the fees should be reviewed and reformed. 
 
 That all abuses in the execution of the commission should be 
 reformed and the subject eased from charges and vexation. 
 
 That whilst upholding all the courts of justice, both ecclesiastical 
 and civil, care should be taken that the one did not encroach on the 
 other, and for that purpose a certain order should be settled, both as 
 to prohibitions and their incidents, so that they might freely proceed 
 from such courts, in such causes and in such form, as had been 
 accustomed by the ancient laws of the realm, and that the writs of 
 Habeas corpus and Homine replegiando should be granted according to 
 law. The grievance of Cowell's " Interpreter " had been dealt with by 
 committees, conferences, and by a proclamation. 160 
 
 28. Bancroft is said to have offered "a significant project" 
 to parliament for the better maintenance of the clergy, but it 
 does not seem to have met with any success. 161 We have 
 also a draft act said to have been laid before parliament for 
 "furnishing the court of convocation" with fit members. 162 
 On June 2nd, came a proclamation against recusants, Jesuits, 
 seminaries, and other priests. 163 On July 2/th, Bancroft sent 
 
 159 See on this the commission of August 29th, 1611, post, n. 168. 
 
 160 Ante, p. 356, n. 137 ; Journ. H. of C. pp. 399, 400, 404, 405, 407, 414, 
 416; Journ. H. of L. pp. 557, 560 562; Parl. Hist. I. p. 1 122; Birch, I. pp. 
 112 131 ; Hallam, C.H. I. p. 340. 
 
 161 It is given in Collier, vu. pp. 352 358. A return, made apparently about 
 this time, gives 8803 benefices in England and Wales, of which 3277 were impro- 
 priate, or in lay hands. 4543 livings were under 10 a year ; 1445 over 10, 
 but under twenty marks ; 1604 over twenty marks, but undergo; 593 of ^20, 
 but under 26; 206 of 26, and under ^30; 248 of ,30, and under 40; 144 
 of ^40, and upwards ; 3236 were vicarages. Collier, IX. p. 362. 
 
 162 The object was to provide that no one, unless resident on his cure, should 
 either vote for, or sit as, a member of convocation. Wilk. Cone. IV. p. 439. 
 
 163 They were to leave the kingdom by July 4th next, or suffer the penalty of
 
 THE REIGN OF JAMES I. 363 
 
 a stringent letter to the bishops concerning pluralities and 
 other abuses and grievances. 164 On October I5th, the king 
 commissioned four bishops to consecrate three Scotch ones, 
 and on the iQth, Bancroft issued his mandate therefor. 165 A 
 
 the law. The proclamation, like the 7 Jac. I. c. 6, was caused by the murder, on 
 May 3rd, of Henry IV. of France by Ravaillac. The commons had especially 
 pressed the need of lenity to the puritans and of severity to recusants, and 
 the general feeling, already excited by the Gunpowder and other plots, became 
 exasperated and uncontrollable on this last outrage. As the Jesuits were suspected 
 of complicity with the crime, the work of Mariana was ordered by the French 
 senate to be burnt, and that of Bellarmine was interdicted. The murder in 1589 
 of Henry III., by Clement the Dominican, had been approved of by Sixtus V., 
 who in consistory "loiia le zele et le courage de Jacques Clement, quil compara a 
 Judith et a Eleazar." It followed upon the formal excommunication of that 
 monarch, and so was justified by the rules of the canon law and usage of the 
 "church." Wilk. Cone. IV. p. 438; Card. D. A. II. p. 113; Parl. Hist. I. p. 
 1127; Collier, vn. p. 358; Birch, I. p. 113; Journ. H. of C. I. pp. 432, 433 ; 
 Journ. H. of L. II. p. 601 ; Tierney, IV. p. 77 ; Lingard, VII. p. 61 j Fleury, E. H. 
 xxxv. pp. 262, 266, 274 ; Spondanus, in. pp. 38, 136 ; Palatio, iv. col. 391, 505. 
 
 164 It resulted from the complaints made in parliament and the king's reply. 
 Pluralities and non-residence, the oath of allegiance, the proceedings of chancel- 
 lors and other church officers, the apparel of ministers, whose "pride in that 
 respect " was never so great, from the dean to the curate (to say nothing of their 
 wives, whose garniture was in excess of their husband's), were ordered to be seen 
 to and remedied, whilst the order of Queen Elizabeth directing the purchase and 
 use of Jewel's works was enforced. Card. D. A. II. p. 120 ; Wilk. Cone. iv. p. 440. 
 
 IBS \vilk. Cone. iv. p. 443 ; Collier, vn. p. 364. Andrewes, who was one of 
 the four, objected that they ought first to be made priests, as not having been 
 ordained by a bishop. Bancroft overruled the objection, citing "considerable 
 precedents in the ancient church." The cases of Ambrose, who received baptism 
 and a bishopric, and whose ordination was authorised by the emperor upon his 
 election by the people, with those of Nectarius, the unbaptised prastor, and Euche- 
 rius, were alleged, to which the earlier one of Alexander, the charcoal burner, 
 and others, might have been added. So late as the sixteenth century a layman, even 
 though married, was eligible for the papacy. In an old Pontifical we read : "Si 
 forte electus in Papam esset merus laicus (nam et laicus eligi potest, dummodo sit 
 Christianus et catholicus), accipit primam tonsuram," etc. ; and further on : "Si 
 vero electus in Romanum Pontificem non esset in sacris ordinibus constitutus, ut 
 de Petro Moroneo, Anchoreta, et de quibusdam aliis patrum memoria accidit," etc. 
 The later and modern pontificals omit the Ordo, whilst asserting, in the well-known 
 lines, the ancient use : 
 
 " Vos, o Pontifices, vos o sacra nomina Mystae, 
 
 
 Hue animum, hue Oculos, vobis hie Sancta laborat 
 
 Religio, et Latii sancit decreta Senatus 
 
 Mnlta docens, et quos praescribit Romula ritus 
 
 Infula, et antiquum templorum insistere morem." (Ad Lect.)
 
 364 ANGLICAN RITUAL. 
 
 high commission was also set up in Scotland, and soon after 
 Bancroft died. 166 About this time, Melville, a Scotchman, 
 was sent to the Tower for a distich on the ornaments of the 
 king's chapel. 167 
 
 29. A.D. 1611. In August, a new high commission issued. 
 The commissioners had power to enquire 
 
 of all and singular apostacy and heresies against the religion estab- 
 lished, etc., to examine offences of ministers, etc., and to punish 
 offenders by ecclesiastical censures and reasonable fines and im- 
 prisonment. No sentence was to be given without the presence 
 of three or more commissioners, and a clause was added for " a 
 commission of review to be sued from his majesty by such as find 
 themselves grieved with any sentence." 168 
 
 On November 24th, Abbot, the new primate, recom- 
 mended the Bishop of Peterborough to be careful not to allow 
 deprived ministers to preach in his diocese. 169 
 
 And we read in an edition of Panormitan, sanctioned by Pius IV. and approved 
 of by his successor, M. Ghislerius, then Inquisitor meretissimus, "Inpapam potest 
 eligi uxoratus," as well as " Papa potest esse haereticus, licet rogaverit Christus 
 pro Petro. Fides Petri est fides universalis ecclesiae, quae potest remanere in 
 sola muliere." Fleury, E. H. II. p. 138, Lib. vi. 14; iv. p. 301, Lib. xvii. 
 2I > P- 399> Lib. xviii. 5; Pontif. Rom. fo. 37 b, 38 a, Venice, 1561; Sacr. 
 Casrimon. fo. 9 a ; and see 6 a, where we are told : " Romanus Pontifex canonice 
 institutus nullo humano judicio judicari possit, nisi fiat hereticus." Ed. Venice, 
 1516; Rome, 1560; Compendium, pp. 256, 257. 
 
 > 66 Collier, vil. pp. 365, 366 ; Cyp. Ang. p. 5759. 
 
 167 It runs : 
 
 " Quod duo stent libri clausi Anglis Regia in ara, 
 Lumina caeca duo, pollubra sicca duo. 
 An clausum caecumque Dei tenet Anglia cultum 
 Lumine caeca suo, sorde sepulta sua ? 
 Romano et ritu dum Regalem instruit aram, 
 Purpuream pingit luxuriosa lupam." 
 
 The critic had some five years given him for meditation before he was released. 
 Birch, I. p. 127 ; Fuller, x. p. 70. 
 
 168 August 29th. For the abstract see St. Pap. Dom. James I. LXV. No. 88. 
 There were eleven bishops, five deans, twenty doctors of divinity, one bachelor of 
 divinity, twelve peers, ten judges (Sir E. Coke amongst them), the judge of "our 
 court of prerogative, "the attorney-general and solicitor-general, four Serjeants, three 
 masters of requests, eleven civilians, and eleven other laymen, officers of state, 
 etc., or fifty-four lay, and thirty-seven clerical, members. See ante, p. 288, n. 312 ; 
 p. 343, n. 85 ; and the terms of the commission of 1620, Rymer, xvii. p. 200. 
 The clause granting a commission of review was continued in the subsequent ones. 
 
 169 Collier, ix. p. 371 ; St. Pap. Dom. James I. LVII. No. 58.
 
 THE REIGN OF JAMES I. 365 
 
 30. A.D. 1612. In February, Legate was "sentenced and 
 excommunicated in the consistory " at St. Paul's. 170 On May 
 7th, N. Tattersall, vicar of Oswestry, was deprived by the 
 delegates for grave crimes. 171 The new archbishop's metro- 
 politan visitation began this year, and King visited the 
 diocese of London. 172 About this time Gerard Prior, vicar of 
 Elsfield, was articled by his parishioners for irreverent acts. 173 
 Nothing of importance took place until the meeting of parlia- 
 ment in 1614. 
 
 31. A.D. 1614. On April 5th, parliament met, but in it, 
 says Fuller, "many things were transacted, nothing con- 
 cluded." The Bishops of Chichester, Lincoln, and Rochester 
 appear to have given offence, and to "save them from the 
 storm," as was supposed, the parliament was broken up. 174 
 
 170 Birch, I. pp. 136, 164. The warrant to the lord chancellor to issue a writ 
 for burning Wightman was dated March 9th, and that for burning Legate 
 " for divers horrible heresies and blasphemous opinions" on March i6th, and on 
 March 25th he was executed. St. Pap. Dom. James I. LXVlll. Nos. 72, 76, 83; 
 Fuller, x. pp. 63, 64 ; Collier, vil. p. 380 ; ante, p. 206, n. 304. 
 
 171 We have also the deprivation, by the delegates, on May 22nd, 1617, of M. 
 Mady, rector of Blagdon, for grave crimes and excesses ; on April 29th, 1619, of 
 J. Eaton, vicar of Wickham Market, for heresy (nonnullos et varies errores, 
 falsaque opiniones) ; on February I3th, 1623, of J. Newton, parson of Havord- 
 stocke, for non-conformity (inconformem regimini et ritibus Ecclesiae Anglicanae 
 incorrigibilem) ; and, in 1624, of Samuel Earle, rector of Thoynon Garnon. That 
 they are commissions of delegates is plain by the names, but they are omitted in 
 Mr. Rothery's return. St. Pap. Dom. James I. LXix. No. 2, xcn. No. 38 ; cvin. 
 No. 84, cxxxvm. No. 98, CLXVIII. No. 50; Chas. I. XL. No. 47. See Rothery, p. 9. 
 
 173 Both of them repeat and enforce Bancroft's enquiry as to "copes or other 
 vestments." Both insist on the order prescribed in the book of common prayer, 
 and yet enforce verbatim that of the canons. Both look upon "copes and other 
 vestments" not as the lawful ornaments of the minister, but as "ornaments of 
 superstition," neither to be retained nor used, nor kept for future use even 
 in a private house. Wilk. Cone. IV. p. w\ ; Card. D. A. II. p. 130 ; Rit. Com. 
 Rep. II. pp. 461, 63 ; p. 467, 31 ; and see Abbot's articles for 1616, p. 472, 
 col. 2, 7. 
 
 173 He was suspended, for that in speaking against dancing on Sundays, he had 
 prayed God to turn the king's heart from profaneness. A petition, backed by the 
 archbishop, was presented to the privy council for his release from the suspension. 
 St. Pap. Dom. James I. LXXI. No. 88 ; CX. No. 27, ii. I, 30, 63. 
 
 174 Ch. Hist. X. p. 68 ; Journ. H. of C. pp. 498, 499, 501, 504; Journ. H. of 
 L. pp. 710 712; Parl. Hist. I. pp. 11591162, 1166; Birch, I. pp. 308, 312326.
 
 366 ANGLICAN RITUAL. 
 
 The two convocations met the next day, but no business 
 of importance is recorded. One Griffin confessed and re- 
 canted certain blasphemous errors, and the conversion of a 
 Dr. Alabaster was announced. 175 
 
 In the commons, no ecclesiastical bills became law. 
 
 A committee was, however, appointed to search out and "peruse 
 over the sleeping bills concerning matters of church and common- 
 wealth." 176 A bill against ecclesiastical courts, and the oath ex qfficio 
 was read twice; 177 and a debate ensued upon abuses and griev- 
 ances. 178 It was also resolved to receive the communion, not at the 
 abbey where common bread was not used, as ordered by Can. 20 
 and the book of common prayer but, at the parish church. 179 Bills 
 against scandalous ministers, 180 for the better keeping of the sab- 
 bath, 181 against pluralities and non-residence 182 and the abuses of 
 
 175 Alabaster was a Roman convert. Birch, I. p. 291. On June i8th, 1714, 
 in accordance with the queen's letter of business, a form for admitting converts was 
 drawn up by the bishops. If it were from Rome, the penitent was required to 
 renounce all the errors and superstitions of the then Roman "Church," and, if a 
 priest, to abjure the twelve last articles in the creed of Pius IV. as contrary to 
 scripture, to acknowledge the royal supremacy as established by law and Article 
 37, and to conform to the established liturgy. Wilk. Cone. IV. pp. 445, 660 ; 
 Card. Synod. II. p. 801. Convocation had, in fact, long before settled the 
 question as to these new articles, and the absurd pretensions of the Roman 
 apostacy. Overall, pp. 87, 197 216. 
 
 176 Joum. H. of C. p. 457. 
 
 177 They were said to be a greater charge than four subsidies, for as many as 
 160 at a time were "cited and, though no cause, pay fees," and "without any 
 accuser." Journ. H. of C. pp. 461, 493, 503. 
 
 178 They were : I. Truth of religion, which established No cross upon the 
 bread at communion. 2. Growth of religion resteth much upon the ministers 
 . . . No proceeding against non-residents since 26 Hen. VIII. 
 
 179 Journ. H. of C. p. 463. Perhaps the abbey bread had a cross upon it. 
 St. Pap. Dom. James I. CXix. No. 79 ; post, n. 210. 
 
 180 it was read once. Journ. H. of C. p. 466. 
 
 181 It passed the commons, and was read twice in the lords. Journ. H. of C. 
 pp. 468, 492, 505 ; Journ. H. of L. pp. 706, 708, 713, 714. 
 
 182 It was read twice and reported. Objection was also taken to clergymen 
 being justices of the peace. One member moved for a conference with some of 
 the convocation house, if it might stand with the order of the house, but Sir E. 
 Sands moved for a conference with the bishops, as lords of parliament, and not 
 with the convocation house or council. Three out of five ministers were said to 
 be either non-residents, drones, or scandalous, and as many non-resident as at the
 
 THE REIGN OF JAMES I. 367 
 
 excommunication, 183 for a return of fees received in the ecclesiastical 
 courts, 1 * 4 and to restrain the execution of canons not confirmed by 
 parliament, were also introduced; 185 and on June 7th parliament 
 was dissolved. 
 
 On September 28th, Abbot wrote to the Bishop of Peter- 
 borough to know whether several silenced men, especially 
 Mr. Dodd and Mr. Cleaver, were permitted to preach in his 
 diocese. 186 
 
 32. A.D. 1615. On January loth, the privy council re- 
 strained by an order the eating flesh in Lent ; and about this 
 time too, the pope commissioned the " English papists at the 
 Spa" to "choose a catholic archbishop of Canterbury." 187 
 Peacham, the minister, who for a sermon found in his study 
 had been arrested, "was like to taste of another cup." He 
 had "been stretched already," though he was said to be an 
 " old man and much above three-score." 188 
 
 beginning of Queen Elizabeth's reign, and few seen in their own pulpits. The 
 greater cause for a fit provision for ministers was spoken of, for now they were 
 "lawfully married," but in Henry VIII. 's time "lived in another course." The 
 bill was committed to the members of parliament, members of the king's privy 
 council. Journ. H. of C. pp. 468, 482, 496, 497. The clergy in ante-Reforma- 
 tion times followed the ancient and modern Roman use, the honours of the house 
 being done by the cugina. "Clerici hujusmodi concubinas tenent communiter 
 apparatu honesto nomine appellationis sororiae." Lyndw. Const. Othon. p. 44, 
 note d ; Foulkes, Ch. Creed, p. 53 ; ante, p. 99, n. 61. 
 
 188 It was resorted to in trifling matters. Journ. H. of C. pp. 463, 466, 469, 
 478. 
 
 184 This was read once. Journ. H. of C. p. 489. 
 
 185 It had one reading. Journ. H. of C. p. 503. 
 
 188 St. Pap. Dom. James I. LXXVII. No. 90. See Can. 54 still in force. 
 
 187 St. Pap. Dom. James I. LXXX. Nos. I, 92. 
 
 188 Birch, I. pp. 295, 298, 370; Hallam, I. p. 342. The sermon, which he 
 had not preached, reflected on the king's extravagance. He was tried at the 
 assizes, and condemned, but died in prison a few months after from the torture he 
 had endured "by express command of the king." But for torture and the rack, 
 as for burning alive for heresy, we are indebted to papal Rome. The common 
 law of England knew nothing of these atrocities, for by it no one citizen could 
 be taken, imprisoned, outlawed, exiled, or othenvise destroyed (i.e. forejudged 
 of life, of limb, or disinherited, or put to the torture or death), but by the judgment 
 of his peers or by the law of the land. 2 Inst. p. 48 ; 3 Inst. p. 35. After the 
 Commonwealth there is no known instance of its use in England. Laud
 
 368 ANGLICAN RITUAL. 
 
 33. A.D. 1616. This year the king's power to grant com- 
 mendams was disputed in the common law courts. Coke's 
 independence on this occasion brought the king's displeasure 
 upon him, and was the moving final cause of the " thunder- 
 bolt" of a supersfdeas)^ On December 3rd, the king sent 
 orders to the two universities, 190 and on the 6th, Laud was 
 appointed to the deanery of Gloucester; 191 and we meet, 
 too, with a form used for the consecration of a private 
 chapel. 192 
 
 34. A.D. 1617. Soon after his appointment, Laud went to 
 Gloucester, and there, 
 
 finding " the communion table standing almost in the midst of the 
 quire," he moved it to the east end, placing it altarwise along the 
 wall, and gave the under-officers of the church directions to make 
 " their humble reverence to Almighty God, not only at their first 
 
 threatened Felton in 1628, but on Felton's remarking that in that case he did not 
 know which of their lordships he might name, the matter dropped. On Novem- 
 ber I4th, all the judges agreed that he ought not by the law to be tortured by the 
 rack, "for no such punishment is known or allowed by our law." Rush worth, r. 
 p. 638. On its folly, see Cicero, Orat. pro Sulla, c. 28. It was, however, the 
 right hand of the judge of " the church " or papal courts. See their practice books, 
 passim. See also Sonnenfels sur 1'abolizione, and Jardine's Reading. 7 Ann. c. 
 21, 5, as to Scotland. On the Roman rack, or equuleus (eculeus), see Cic. Mil. 
 21 ; Sigonius, p. 356 ; ante, p. 163, n. 103. The method of racking was that 
 used in the inquisition at Rome to a very late date. The victim was "hanged up 
 by the wrists," weights being attached to his feet. He was then jerked up and 
 down, but "antequam elevaretur, benigne per D. monitus," etc. Birch, n. 202 ; 
 Menghini, p. 278, Rome, 1730. 
 
 189 St. Pap. Dom. James I. LXXXVII. No. 44 (June 6th) ; Collier, vn. pp. 
 389393 5 Hallam, C. H. I. pp. 344349 ; Birch, I. pp. 437, 441, 443, 448. 
 "Prohibitions, prasmunire, and prerogative" were the rocks upon which this pro- 
 foundly learned lawyer was wrecked, and all for the time lost, save a good 
 conscience and "the general applause and good opinion" of every one whose 
 opinion was worth having. The holding livings in 'commendam by bishops was 
 in practice nothing unusual. Laud, whilst bishop of St. Davids, owing perhaps 
 to the poverty of the see, still retained Creek and Ibstock. Hist. p. 12 ; Hacket, 
 p. 64. 
 
 190 Heylyn, Life of Laud, p. 66 ; Wilk. Cone. iv. p. 459. 
 
 191 Hist. etc. of Laud, p. 3 ; St. Pap. Dom. James I. LXXXIX. No. 64. 
 
 192 \Vilk. Cone. IV. p. 457 ; Collier, vil. pp. 385 395. It appears to have 
 been used on two occasions. See Collier, IX. p. 371, for a "negotium consecra- 
 tionis " of a church.
 
 THE REIGN OF JAMES I. 369 
 
 entrance into the quire but at their approaches toward the holy table, 
 according to the custom of primitive times." 193 
 
 The scarcity of preachers in the north may be gathered 
 from a letter of Morton's. 194 
 
 35. A.D. 1618. This year Selden published his History of 
 Tithes, and was both answered by Montague and others as 
 well as summoned before the high commission, but, upon an 
 
 193 This began the struggle which, supplemented by Hampden's resistance, 
 brought both Laud and Charles I. to the scaffold. Laud wrote to the Bishops of 
 Lincoln and Gloucester in defence of his proceedings, saying that, "with the con- 
 sent of the chapter, the communion table was removed to the upper end, as is 
 usual in cathedrals," but a note on the margin of the letter to the Bishop of 
 Gloucester calls this a "gross untruth." At all events Laud seems to have acted 
 in the honest belief that the position at the east end (out of communion time) was 
 the lawful one, and sanctioned both by the Elizabethan injunctions as well as by 
 primitive use. St. Pap. Dom. James I. xc. Nos. 75, 82, 95, 102 ; Hist. etc. pp. 
 310, 327; Cant. Doom. pp. 73 78; Cyp. Ang. pp. 63 56. Can. vii., of 1640, 
 relies on the "Injunctions and Advertisements of Queen Elizabeth of blessed 
 memory" as ordering the placing of the table "sideway under the east window of 
 every church and chapel," that being in fact the place where the altars stood, but 
 it expressly points out that it is in its own nature a thing indifferent ; for that, 
 whilst " at the time of reforming this church from that gross superstition of popery, 
 .... both the inclination thereto and the mind thereof, especially of the idolatry 
 committed in the mass, for which cause all the popish altars were demolished," yet 
 for convenience (and saving the general liberty of the bishop as to its place at 
 communion), it was so to stand, but the communicants "to draw near and 
 approach to the holy table, there to receive." Moreover, the situation was not to 
 "imply that it is, or ought to be, esteemed a true and proper altar, whereon 
 Christ is again really sacrificed ; but it is, and may be called, an altar in that sense 
 in which the primitive church called it an altar, and in no other." See Laud's 
 Art. (1622), Rit. Com. Rep. ir. p. 488, art. r, and the canon. The bowing towards 
 the table is in the same canon said to be "according to the most ancient custom 
 of the primitive church in the purest times," and not to be an act of "religious 
 worship to the table, the east, or church, or anything therein contained in so 
 doing, or to perform the said gesture in the celebration of the holy Eucharist upon 
 any opinion of a corporal presence of the body of Jesus Christ on the holy table, 
 or in mystical elements." The bowing of Christian antiquity was, however, a 
 reverence done, not to the table but, to the presence of Christ in the Gospels 
 upon it 
 
 194 TO Winwood. St. Pap. Dom. James I. xcn. No. 17. It states that there 
 were not more than twelve preachers in the county of Northumberland. But as 
 all were obliged to read an homily, the want, so far as the people were concerned, 
 who had the liturgy, the lessons, and a homily read to them, was not perhaps so 
 much felt. 
 
 24
 
 370 ANGLICAN RITUAL. 
 
 humble confession of his error, appears to have escaped 
 further punishment. 195 On May 24th, a royal " declaration to 
 encourage recreations and sports on the Lord's day" was 
 published. It is said to have been drawn up by Bishop 
 Moreton, and stated the king's pleasure to be that 
 
 "for his good people's recreation, after the end of divine service 
 they should not be disturbed, letted, or discouraged from any lawful 
 recreations, such as dancing, either of men or of women, archery for 
 men, leaping, vaulting, or any such harmless recreations ; nor from 
 having of May games, Whitsun ales or morris dances, and setting up 
 of may-poles or other sports therewith used, so as the same be had 
 in due and convenient time, without impediment or let in divine 
 service, and that women should have leave to carry rushes to the 
 church for the decoring of it." 196 
 
 We read, too, of a Cistercian monk being convented before 
 the high commission, and condemned for blasphemy, and so 
 left to the secular power. 197 
 
 36. A.D. 1619. Andrewes, Howson, and Overall visited 
 their respective dioceses ; 198 and the primate, on October gth, 
 required the bishops to enforce the use, before the sermon, of 
 
 195 Collier, vn. pp. 397 406, 41 1 ; Hallam, C. H. I. p. 350 ; Neal, I. p. 470. 
 
 196 Unlawful games (as bear and bull baiting), interludes, and, for the meaner 
 sort, bowling. In Roman times churches and churchyards were used for all kinds 
 of purposes, secular and profane. The declaration is said to have caused much 
 grief and distraction in many honest men's hearts, as likely to be generally enforced 
 and not confined to Lancashire. Charles I., in 1633, after reciting his father's 
 declaration and remarking on the number of recusants in Lancashire, re-published 
 it, Laud sending the king's letter round to the bishops. See Fuller, X. pp. 74 
 76; XI. pp. 144149; Neal, I. pp. 472, 558563; Wilk. Cone. IV. p. 483 ; 
 Card. D. A. II. p. 188; Cant. Doom. pp. 128 153, where Laud is said to have 
 been the prime mover in the re-publication and enforcement in 1633 ; Soc. Hist, 
 pp. 41 45, 240, where the performance of the Midsummer Nighfs Dream, on 
 Sunday, September 27th, 1631, and after an ordination, is mentioned, and 
 Racket's Life of Williams, pt. II. p. 37. But in the opinion of some, even now, the 
 holy communion is highly dramatic in character. Church Rev. Feb. nth, 1881, 
 p. 68. 
 
 197 He appears to have been sentenced to banishment, but to have died 
 in Newgate. St. Pap. Dom. James I. xcvi. Nos. 23, 50, 58, 68 ; Birch, n. pp. 
 67, 74, 206. 
 
 198 Rit. Com. Rep. II. pp. 475, 476, 483; Andrewes' Minor Works, p. 113. 
 Their articles are fatal to the maximum and minimum theory.
 
 THE REIGN OF JAMES I. 3/1 
 
 the prayer prescribed in Can. 55- 199 Orders, too, were issued 
 to the dean of the chapel royal to permit no one to preach 
 who would not subscribe to the king's supremacy. 200 
 
 37. A.D. 1620. Dr. Harsnet, the bishop of Norwich, visited 
 his diocese, 201 and we meet with articles exhibited, apparently 
 by a parishioner, against his vicar for " unseemly conduct in 
 church." 202 
 
 38. A.D. 1621. Parliament and convocation met in Jan- 
 uary. In convocation nothing of importance was done. 
 
 "Should we now look," says Fuller, "into the convocation, we 
 should find them on Wednesdays and Fridays devoutly at the litany, 
 otherwise having little employment, as empowered by no commis- 
 sion to alter anything. So that, sitting amongst the tombs in West- 
 minster church, they were, as once one of their prolocutors said, 
 Viva cadavera inter mortuos, as having no motion or activity allowed 
 them." A schedule of clergy who had neglected the canons of 1604 
 was presented in the lower house of the southern province, and a 
 subsidy was granted in that of the northern. 203 
 
 199 \vilk. Cone. iv. p. 460; Card. D. A. n. p. 133; St. Pap. Dom. James I. 
 ex. No. 123. 
 
 200 St. Pap. Dom. James I. ex. No. 89. 
 
 201 The bishop, like all the rest, enforces the order of the canons, and yet asks 
 thrice over whether the prayers were said and the sacraments administered 
 as prescribed in the book of common prayer without omission, addition, alteration, 
 or innovation of any part, parcel, matter, rite, ceremony, and form. Rit. Com. 
 Rep. n. p. 484, Tit. ii. i, iii. 2, 3. 
 
 202 The offence was the use of improper language. The high commission 
 appear to have committed Clough at once, for we find him in 1622, petitioning the 
 council to hear his case. St. Pap. Dom. James I. cxni. No. 13, cxvu. No. 48, 
 cxx. No. 57. 
 
 203 Fuller, x. p. 90. Wednesdays and Fridays seem to have been the usual 
 days of meeting, for, on March 1st, we find the primate reminding the House of 
 Lords "that heretofore, anciently, and always, until a very late time, this high 
 court did ever forbear to sit upon Wednesdays and Fridays, for the lords, the 
 bishops, on those days, did and were accustomed to meet and be busied in convo- 
 cation," and he moved that the house should not meet or sit in council on those 
 days, and it was agreed to, subject to the consent of the house being given 
 on motion by the lord chancellor. Journ. H. of L. in. p. 32. Mr. Joyce, 
 commenting on Fuller, leaves it to the reader to say whether " the members of a 
 provincial synod, even if unemployed, are not far more seemly occupants than its 
 present monuments " ; but the clergy representatives, who met in the two con- 
 
 24 2
 
 372 ANGLICAN RITUAL. 
 
 In parliament the king, in a brief Latin speech, declared 
 the three causes of its meeting, pointing out that it was an 
 assembly 
 
 composed of a head and a body, the one, being the king, and the 
 other, the three estates, comprising the lay peers, the church, the 
 clergy (represented by the bishops), and the commons (representing 
 the people), all called together by the king to advise him in making 
 such laws as were best for the commonweal. The first cause being 
 that of religion, and the suppression and correction of errors both in 
 the state and the church ; the second, the hearing complaints and 
 the remedying abuses; the third, the granting of subsidies. In 
 the commons a committee for religion was appointed, and the 
 danger from the number of recusants gave occasion to a motion that 
 the vaults and cellars of the parliament house should be searched 
 every week. 204 The question of freedom of speech was discussed (as 
 a "free choice so free voice"), and that upon "religion and the 
 church (the principal matters of the parliament)," as well as the redress 
 of grievances and the granting a supply. 205 The clerk was ordered 
 to look up all the old bills of the last parliament ; m the case of a 
 clergyman who had been returned as member for Morpeth was con- 
 sidered, and the election held void. 207 A committee of the whole 
 house was appointed " to hear and consider of all complaints which 
 shall be made unto them of any court of justice, either ecclesiastical 
 or temporal." 208 Some difficulty and delay occurred about the 
 
 vocations, were not members of any "provincial synod" in the true meaning of 
 the words, as will hereafter be shewn. Wilk. Cone. iv. p. 461. The Canter- 
 bury convocation was dissolved on February gth, and that of York on February 
 27th, 1622. Any business done at York after Februaiy 9th would have been 
 ultra vires. 
 
 204 Journ. H. of L. in. p. 8; Par!. Hist. I. p. 1175, where a list of the mem- 
 bers of parliament is given; Rushworth, p. 21. One member remarked, "they 
 eat their God, would eat us " ; the hostility, however, seems to have been chiefly 
 against the Jesuits and seminaries who were before concealed, but were now ready 
 for mischief both to the house and to the state. Journ. H. of C. pp. 508 510, 
 519, 522; Parl. Hist. I. p. 1183. 
 
 205 Journ. H. of C. pp. 508, 509, 522. 
 
 206 Id. p. 511. 
 
 207 Id. pp. 511 513, 543, 668. The new member was rejected because he had, 
 or might have, a voice in convocation ; Nowell's case was referred to as not having 
 curam animarum, but rejected as being of the convocation house. Ante, p. 140. 
 
 208 Journ. H. ol C. p. 514.
 
 THE REIGN OF JAMES I. 373 
 
 receiving the communion. Upon a king's letter the house resolved 
 to receive at St. Margaret's Church, Dr. Usher to preach; but on 
 the dean sending a message that there could be no preaching there 
 without the king's licence, and that they were the king's chaplains, 
 the receiving was put off " till Sunday come sevenmg^," and an 
 application to be made to the king for Dr. Usher to preach. One 
 member objected to the place, as "not so fitted now for receiving 
 the communion, in respect of these crosses." 209 A bill for the 
 " punishment of divers abuses on the sabbath " was sent up to and 
 passed the lords. 210 A bill for the limitation of suits in the temporal 
 and ecclesiastical courts was ordered to be drawn, 211 and a motion 
 that all the lawyers in the house should meet and consider how the 
 laws concerning the clergy might be reduced into one or more bills 
 was agreed to. 212 Bills touching benefices appropriate, against plu- 
 ralities and non-residency, against scandalous ministers, and concern- 
 ing fees taken in ecclesiastical courts, were also brought in. 213 
 Objection was taken to clergymen being justices of the peace; 214 
 and Coke in a speech affirmed that the laws against Jesuits were 
 both just and merciful, that the pope had sent to Queen Elizabeth 
 "promising i. se resrissurum the divorce of her mother, 2. confirma- 
 
 209 Journ. H. of C. pp. 508, 515, 516 ; Birch, n, pp. 220, 227 ; St. Pap. Dom. 
 James I. cxix. No. 79; ante, n. 178, 179. 
 
 210 Journ. H. of C. pp. 515, 521, 523, 524, 533, 538, 628, 630; Journ. H. of 
 L. pp. 38, 44, 138, 139. The bill caused much friction and debate in the 
 commons, one member, a Mr. Sheppard, being turned out of the house by reason 
 of his speech being a little too free. Parl. Hist. I. pp. 1190, 1191 ; Birch, u. 
 p. 229. 
 
 211 Journ. H. of C. pp. 519, 578. The cases of a marriage dissolved after 
 eighteen years' cohabitation, causa praecontractus, and of a suit for a legacy which 
 had been paid, but the witnesses were dead, were given by Coke. One member 
 spoke feelingly of a chancery suit that had lasted him twenty-four years, where, in 
 Edward III.'s time, there were not 400 causes yearly, but now 35,000. Some ten 
 bills were drafted, and Coke took occasion to magnify the Common Law Jurisdic- 
 tion, pointing out that the king's bench was above the Latin chancery, writs 
 of error being granted and chancery judgments reversed ; the king's bench being 
 the elder brother, Coram Rege; chancery, the younger, Coram Rege in Cancellaria. 
 "Truth," said Coke, "is the best oratory, and plain English honesty the best 
 policy." Id. pp, 573, 574, 578, 582. 
 
 2" Id. p. 519- 
 
 213 The first, second, and fourth were read once, and the third twice. Journ. 
 H. of C. pp. 582, 592, 643, 595, 640, 655, 626. 
 
 214 Id. pp. 590, 599.
 
 374 ANGLICAN RITUAL. 
 
 turum the book of common prayer, which he found good and godly, 
 3. permissurum the use of the sacrament in both kinds ; but all this 
 with a condition that" he should "be acknowledged supreme head :" 
 that there were no recusants till the 1 2 Eliz. ; that Parry had been 
 set on by the Jesuits and the pope himself to kill the queen, whilst 
 the Spanish faction went about "by Lopuz" to poison her, and 
 Creswel set Squyre on to poison her saddle. 215 Complaint was made 
 of Dr. Field, the bishop of Llandaff, 216 and a petition and remonstrance 
 drawn up for presentation to the king by the commons. To it the 
 king sent, on December 4th, a reply of " sharp praise," upon which 
 the commons framed a second petition and declaration, the king 
 answering it on the nth, and sending further messages on the i6th 
 and i yth, for which the commons returned their hearty thanks. A 
 formal protestation concerning the privileges of the house was 
 entered on the journals, but at once erased by the king himself in 
 council, who on the i8th adjourned, and, on February 8th ensuing, 
 dissolved, the parliament. 217 
 
 39. Upon the fall of Bacon, the great seal was put into 
 commission until July loth, when the Bishop of Lincoln was 
 made lord keeper. 218 About this time, too, the Bishop of 
 
 215 Journ. H. of C. pp. 648, 310. See Fleury, xxxvi. pp. 130, 131, 135, 
 178, 547- 
 
 216 The offence was alleged to have been committed before Dr. Field's ap- 
 pointment to the bishopric, and so it was finally decided, on motion in the lords, 
 that the matter should be referred to the primate, and for Dr. Field to bear 
 his fault as Dr. Field, and not as bishop, and that the primate should admonish 
 him in the convocation house before the bishops and the clergy there. Journ. H. 
 of C. pp. 621, 632 ; Journ. H. of L. III. pp. 55, 128, 143, 144, 153 ; Birch, n. 
 pp. 244, 249, 253, 254. 
 
 217 Journ. H. of C. pp. 655, 658, 661, 663, 666 ; Parl. Hist. I. pp. 1323 
 1366 ; Hallam, C. H. I. p. 368 ; Birch, n. pp. 279 285 ; Rushworth, I. pp. 
 40 55. Coke and Sir R. Philips were sent to the Tower, Coke's chambers in 
 London and the Temple being sealed up and his papers seized. Selden, Pym, and 
 Mallery, three other "ill-tempered spirits," were locked up elsewhere, whilst a 
 still more severe punishment was inflicted on four more, they were sent away as 
 commissioners to Ireland. 
 
 218 Chron. Jur. p. 187 ; Fuller, X. p. 89 ; Rushw. p. 36 ; Hacket, pp. $2 
 62, 70 78 ; St. Pap. Dom. James I. cxxm. Nos. 18, 19. By the 5 Eliz. c. 18, 
 the offices of lord chancellor and lord keeper were declared to be one. Parl. and 
 Counc. p. 215, n. b. The case of Bishop Williams was the last exception to the 
 rule of lay chancellors. He still held his deanery, and a parsonage and prebendal 
 stall in commendam. Birch, n. p. 273 ; St. Pap. Dom. James I. cxxn. No. 75.
 
 THE REIGN OF JAMES I. 375 
 
 Bangor was summoned and examined. 219 On the 28th, the 
 primate, on going into Hampshire to consecrate a chapel for 
 the Lord Zouch, accidentally killed a man, whereupon an 
 order went to the attorney-general to draw up a commission 
 of delegates. 220 On November i8th, Laud was consecrated 
 bishop of St. Davids. 221 
 
 219 He had fallen out with the king over the matter of the Sabbath, and had to 
 appear before the primate, four other bishops, and the Dean of the Arches ; and 
 there was some talk of his degradation. Birch, n. p. 265. 
 
 220 St. Pap. Dom. James I. CXXII. No. 46; Birch, ir. pp. 271, 273, 275; 
 Collier, vn. p. 421 ; Rushw, I. p. 6 1 ; Hacket, pp. 6569 ; Fuller, X. p. 87 ; 
 Ellis, IV. p. 103, 3rd ser. The attorney-general was directed to first search the 
 rolls for any commission issued in Grindal's time, but reported none could be found, 
 but that Aubrey and Clark were appointed delegates to perform the archbishop's 
 offices, execute all instruments, etc. On this he was ordered to draw up a com- 
 mission, delegating all the jurisdiction of the archbishop to certain bishops named 
 by the king. St. Pap. Dom. James I. cxxil. No. 103. On October 3rd, the lord 
 keeper and five other bishops, with three judges and a civilian, were ordered to 
 examine into the case, their opinion being given on November loth following. 
 Collier, vn. pp. 421 423. Upon this the king, by another commission dated 
 December igth, said to be " ex auctoritate nostra regia suprema et ecclesiastica 
 qua fungimur, " empowers six bishops to cure and dispense with any irregularity by 
 penalty, and to restore the primate to the full exercise of his ecclesiastical 
 functions. Wilk. Cone. IV. p. 462 ; Collier, VII. p. 424 ; IX. p. 376 ; Lingard, 
 vn. p. 115 ; Hacket, pp. 65 70; Cyp. Ang. p. 80; St. Pap. Dom. James I. 
 cxxm. Nos. 5, 18 ; Card. D. A. n. p. 135. 
 
 221 Laud owed this preferment to the lord keeper, as the king first refused, it is 
 said, to appoint him, remarking, "You have pleaded the man a good protestant, 
 and I believe it ; neither did that stick in my breast when I stopped his promotion. 
 But was there not a certain lady that forsook her husband and married a lord that 
 was her paramour ? Who knit the knot ? Shall I make a man a prelate, one of 
 the angels of my church, who hath a flagrant crime upon him ? " On Williams' 
 further pleading, the king added, " The plain truth is, I keep Laud back from all 
 place of rule and authority because I find he hath a restless spirit, and cannot see 
 when matters are well, but loves to toss and change, and to bring things to a pitch 
 of reformation floating in his own brain, which may endanger the stedfastness of 
 that which is in good pass," etc. Finally, on the lord keeper pressing his petition, 
 the king said, "Then take him to you, but on my soul you will repent it." 
 Lingard throws doubts upon Bishop Hacket's statement. It could hardly, how- 
 ever, have been an invention, and is probably more correct than the charges made 
 of an intention to bring in popery, because of the introduction and use of some 
 unlawful practices. The truth probably is, and was, not that Laud and others 
 " were friends to the church of Rome, but that they were enemies to the puritans." 
 Hacket, p. 64; Lingard, vn. p. 115 ; Panzani, p. 132, note. See Laud's Diary, 
 March 3, 1627, Hist. p. 39; Rushw. I. p. 440.
 
 376 ANGLICAN RITUAL. 
 
 40. A.D. 1622. On January igth, the king wrote to the 
 primate and the lord keeper, requiring a clergy subsidy. 222 A 
 Mr. Knight having in a sermon at Oxford, in April, been so 
 hardy as to hold that subjects, when harassed on the score of 
 religion by their prince, might take up arms in self-defence, 
 Laud, upon the information of the vice-chancellor, brought 
 the matter before the council, when the preacher was com- 
 mitted, and the book (by Paraeus) ordered to be burnt. 223 In 
 July, Laud visited his diocese. 224 On August I2th, the pri- 
 mate forwarded a king's letter, containing certain directions 
 concerning preachers, 225 ordering 
 
 222 The king made private appeals, and sent circular letters to the judges, 
 sheriffs, mayors, and bailiffs of the kingdom. Wilk. Cone. iv. p. 464; Card. 
 D. A. ii. p. 141 ; Rushw. I. pp. 60, 61 ; Birch, II. pp. 285, 286, 288, 289, 291, 
 223. 
 
 223 Racket, p. 88; Card. D. A. n. p. 146, note; Birch, II. pp. 308, 317; 
 Collier, vii. pp. 434 438 ; St. Pap. Dom. James I. cxxx. No. 106. The 
 matter was referred, by the king, to the primate and twelve bishops, who, on May 
 22nd, reported their opinion on the doctrines to the privy council. 
 
 224 His visitation articles for parish churches, in 1622 and 1625, require 
 a convenient and decent communion table to be "placed in convenient sort within 
 the chancel," and that the "minister duly observe the orders, rites, and ceremonies 
 prescribed in the book of common prayer ... in such manner and form, as in the 
 said book of common prayer he is enjoined without any omission or addition" and 
 to " wear a surplice according to the canons." Laud plainly knew nothing of any 
 maximum or miniimtm. In his articles for London, in 1628, he again insists on 
 the observance of all the rites and ceremonies prescribed in the book of common 
 prayer, but names the surplice and hood only, whilst he enquires whether the table 
 is placed at communion time "in such convenient sort within the chancel or 
 church, as that the minister may be best heard in his prayer and administration, 
 and that the greater number may communicate." He also asks "whether there 
 be any in your parish who are known or suspected to conceal or keep hid in their 
 houses any mass books, portesses, breviaries, or other books of popery or super- 
 stition ; or any chalices, copes, vestments, albs, or other ornaments of superstition 
 uncancelled or undefaced, which is to be conjectured they keep for 'a day, as they 
 call it." This enquiry was repeated in 1631, and again in his visitation articles of 
 1637, for the peculiars of Canterbury. If copes, vestments, and albs were then 
 lawfully in use, Laud's queries are absurd. Laud, of all men, would not be likely 
 to order the destruction of any such, if really lawful, ornaments, nor be much dis- 
 posed for a mere minimum of observance. He appears, in his articles, to have 
 enforced what he took to be law. Rit. Com. Rep. n. pp. 488, 547 ; Works, v. 
 pp. 378, 381, 389, 399, 405, 414, 439, 447 ; ante, p. 331, n. 54. 
 
 225 The king also wrote to the Archbishop of York. Card. D. A. n. pp. 146
 
 THE REIGN OF JAMES I. 377 
 
 1. That no preacher under the degree of a bishop should set out 
 in his discourse anything not " comprehended and warranted in 
 essence, substance, effect, or natural inference within some one of 
 the articles of religion set forth in 1562, or in some of the homilies." 
 
 2. No sermon or collation to be in the afternoon, but upon some 
 part of the catechism, or text out of the creed, ten commandments 
 or the Lord's Prayer (funeral sermons excepted), and the catechism 
 to be expounded and the children examined in it. 
 
 3. Predestination, election, reprobation, and other the doctrines 
 set out, not to be preached in any popular auditory. 
 
 4. No one to set out or limit by way of positive doctrine the 
 power, prerogative, jurisdiction, authority, or duty of princes, or 
 meddle with such matters of state other than as they are instructed 
 in the homily of obedience and the rest of the homilies and articles 
 set forth by public authority. 
 
 5. No preacher to rail at either papists or puritans. 
 
 6. Bishops to be wary and choice in licensing preachers ; grants 
 to chancellors, etc. to pass licences to be revoked ; and lecturers to 
 be licensed by the Court of Faculties, upon the recommendation of 
 the bishop and the fiat of the primate, confirmed under the great 
 seal. 
 
 41. A.D. 1623. Upon the prince's visit to Spain, Maw and 
 Wren, his chaplains, received, on March loth, instructions 
 from the king both as to their conduct and as to "the outward 
 forms of worship"; 226 but the public alarm and discontent 
 at the supposed intended toleration of Romanism found vent 
 
 151 ; Rushw. I. p. 64; Hacket, pp. 89, 90; Neal, I. p. 481 ; Fuller, x. pp. 
 108, 109 ; Wilk. Cone. iv. pp. 465, 466 ; Cyp. Ang. p. 93. On September 4th, 
 another letter from Abbot explains the directions (Wilk. Cone. iv. p. 466; Card. 
 D. A. II. p. 151) ; but Collier gives the date as September 3rd, and makes the 
 lord keeper the writer ; but the primate sent the king's letter and orders on that 
 date to the Bishop of Lincoln, with directions to attend to it. Collier, vu. p. 431 ; 
 St. Pap. Dom. James I. cxxxn. Nos. 85, 86, 93. 
 
 226 They were to avoid meeting the host in the streets, but if met, they were 
 to do " as they did there," so as to give no offence. They were to fit up the room 
 "appointed for prayer" with "an altar, fonts, palls, linen coverings, demi- 
 carpet, four surplices, candlesticks, tapers, chalices, patens, a fine towel for the 
 prince, other towels for the household, a traverse of waters for the communion, a 
 basin and flagons, two copes." The mixed chalice and smooth wafers were also 
 ordered. Cyp. Ang. p. 100; Ellis, ill. p. 132 (istser.); Collier, vu. p. 440.
 
 ANGLICAN RITUAL. 
 
 and expression in a formal protest by the primate to the 
 king, which ran : 
 
 " By your act you labour to set up the most damnable and heretical 
 doctrine of the Church of Rome, the whore of Babylon ; how 
 hateful it will be to God and grievous to your good subjects, the 
 professors of the gospel, that your majesty, who hath often disputed 
 and learnedly written against those heresies, should now shew your- 
 self a patron of those wicked doctrines which your pen hath told 
 the world, and your conscience tells yourself, are superstitious, 
 idolatrous, and contemptible." 227 
 
 On November 5th, the floor of a house in Blackfriars, in 
 
 * 27 Rushw. I. p. 85 ; Fuller, x. p. 106. Some put the letter down to the 
 Archbishop of York, but Abbot, who "was at the head of the doctrinal puritans," 
 does not seem to have disavowed it. "The Spanish match" had been projected 
 so long before as 1616, but now James wrote to the king of Spain : " I have sent 
 you my son, a prince sworn of Scotland ; you may do with his person what you 
 please ; the like with myself and my kingdom, they are all at your service. So 
 God keep you." The pope gave a dispensation, but clogged with conditions, 
 and James, who was willing to admit, "if the pope would quit his godhead and 
 usurping over kings, to acknowledge him for the chief bishop to which all appeals 
 of churchmen ought to lie in dernier resort, " swore formally to certain articles and 
 took other and private oaths. Parliament, however, finally interfered, and the 
 match was broken off. Collier, vil. pp. 445, 446 ; Cyp. Ang. p. 106 ; Birch, I. 
 p. 447 ; Halliwell, II. pp. 162, 187 ; Journ. H. of C. p. 720. For, and upon, 
 the articles sworn to, the oaths taken, and the correspondence between the king, 
 the prince, and the pope, see Rushw. I. pp. 86 too; Halliwell, II. pp. 159, 196, 
 206, 216, 217; Dodd, in. p. 2. See also Neal, I. pp. 483 487; Tierney, IV. 
 pp. 147 152 ; v. pp. 115 153. There was a general jail delivery of all Jesuits, 
 priests, and other papists. Birch, II. p. 326 ; Rushw. I. p. IOI ; Fuller, x. p. 
 101. The prince swore that so often as the Infanta required him, he " would give 
 ear to divines or others whom her highness shall be pleased to employ in matter 
 of the Roman Catholic's religion." Rushw. I. p. 90. A bull, "wherein the lowly 
 setvus servorum soon drops the menial character and rises to the demeanour and 
 lordly energy of an all-powerful monarch," appointed Dr. Bishop, bishop of 
 Chalcedon, who privately went to London to exercise episcopal jurisdiction. 
 Panzani, p. 100; Rushw. I. pp. 91, 155; Dodd, II. pp. 465472; in. pp. 4 
 17; Collier, vn. p. 451; Lingard, vn. pp. 122 128. The appointment was 
 noticed in the House of Commons, and complaint was made of "a great insolency 
 committed by a popish recusant, stiling himself the Bishop of Chalcedon," who 
 " came not privately but in public, confirmed above 400 in a few houses, changed 
 the name of baptism," and " had six chaplains, his mitre and robes." It was said 
 that all " seminary priests " were traitors, and that the land was full of them. 
 Journ. H. of C. pp. 674, 718.
 
 THE REIGN OF JAMES I. 379 
 
 which mass was being said, gave way, and ninety-five of those 
 present were killed. 228 
 
 42. A.D. 1624. In February, parliament and convocation 
 met. 
 
 In that of Canterbury, a complaint was made by the College of 
 Physicians against ministers practising physic, and the archbishop 
 forthwith inhibited them, save in their own parishes and for charity. 
 He afterwards " complained of the irregular habits of clerks, exhort- 
 ing amendment." A proposal for an examination of the various 
 MSS. of the fathers, councils, and ecclesiastical writers extant in the 
 university and other libraries was made, and unanimously acceded 
 to, a subsidy was granted, and finally the assembly was dissolved 
 by the death of the king. 229 
 
 In the commons bills were brought in for 
 
 the better observance of the sabbath, 230 against profane swearing, 231 
 scandalous ministers, 232 and simony. 233 It was also ordered that " all 
 complaints, in writing, concerning corruption of religion or learning " 
 were to be considered first of all in committee. 234 A Dr. Harris was 
 brought to the bar for " venting his spleen in the pulpit " about the 
 election of Bletchingley. He was ordered to come as a delinquent 
 and confess his fault kneeling, and to make public confession in his 
 church, and so was dismissed with the advice to bear no ill-will to 
 
 228 "The dead were buried in two pits behind the houses, and black crosses 
 were erected, which were taken down by order of council." St. Pap. Dom. 
 James I. CLiv. No. 17; Birch, n. pp. 428 431 ; Fuller, x. p. 1 02 ; Cyp. Ang. 
 p. 112. 
 
 229 Wilk. Cone. iv. pp. 467469; Card. Syn. n. p. 592. See Wake, p. 411 
 and Hacket, p. 173 on the form of writ. Two cases of privilege occurred. 
 
 230 See, on the meeting of parliament, Birch, II. pp. 443, 449, 451 457; 
 Hacket, pp. 173 200; Rushworth, I. pp. 115 150; Stat. Pap. Dom. James I. 
 CLXIII. Nos. 32, 33; Journ. H. of C. pp. 671, 673, 678, 730; H. of L. pp. 248, 
 249, 252. It passed the commons and was read thrice in the lords. 
 
 231 Journ. H. of C. pp. 672, 673, 678; H. of L. pp. 248, 249, 257. It passed 
 both houses. 
 
 232 Journ. H. of C. pp. 699, 781, 784. It appears to have been committed. 
 
 233 Journ. H. of C. p. 704 ; H. of L. p. 393. It passed the commons and 
 was read once in the lords. 
 
 234 Journ. H. of C. pp. 695, 780.
 
 380 ANGLICAN RITUAL. 
 
 his neighbours, and to forbear to question them upon tithes. 235 A 
 complaint was made of the Bishop of Norwich, and was referred to 
 the committee of grievances, whose report was sent up to the lords. 
 There were six charges, i. The inhibition of preaching on the 
 sabbath day in the morning. 2. The setting up of crucifixes and 
 images ; a dove on the font, fluttering over the water, which the 
 bishop blessed (the non-observance of the king's ecclesiastical laws 
 being matter for the consideration of the house). 3. The punishing 
 those who prayed not towards the east. 4. The punishing a minister 
 for catechising his family and singing of psalms. 5. Various extor- 
 tions. 6. The non-registry of institutions. 236 Sundry abuses, op- 
 pressions, and extortions of the ecclesiastical court at Northampton 
 were also reported. 237 On May 29th, parliament was prorogued, the 
 king in his speech reminding the commons that as " touching their 
 complaint against Dr. Anyan, their oath of supremacy forbids them 
 to meddle with church matters." 238 
 
 
 
 43. In November, the " articles concerning religion " were 
 
 235 Journ. H. of C. pp. 695, 781. He also appears to have held that his 
 curate should have a voice in the election, the clergy and laity being one body. 
 The house, however, a month afterwards, passed a resolution to the effect that 
 neither scholars nor fellows who had no other freehold, nor parsons or vicars 
 having glebes, ought to vote for knights of the shire, then or thereafter. Journ. 
 PP- 7 X 4, 798. 
 
 236 The matter was dealt with in a conference of both houses, and the bishop 
 (Dr. Harsnet) made an elaborate defence in the lords, denying the charges 
 generally and severally. He pointed out how he abhorred both the usurpations 
 and pretensions of the pope, "his religion dyed with blood," his sham miracles 
 and relics, and the equivocation of priests and Jesuits. He said he was a true 
 member of the Church of England which came nearest to the primitive church, 
 and was reformed, not upon the lines of Wicklif, Huss, or Luther, but "from the 
 first four hundred years after Christ." He explained the first charge, and denied 
 the second, third, fifth, and sixth, saying he did not know of and never saw the 
 images complained of, and never enjoined, or even heard of, the praying to the 
 east And so the matter was referred to the high commission. Journ. H. of C. 
 PP- 699, 701, 705, 715, 784, 786, 790, 798 ; H. of L. pp. 245, 362, 388390. 
 See St. Pap. Dom. James I. CLXIV. No. 86, CLXV. No. 2. 
 
 237 Journ. H. of C. p. 709. The matter was to stand over to next session. 
 
 238 Journ. H. of L. p. 425 ; H. of C. I. pp. 692, 707, 713, 777, 791, 796, 
 810, 864; Parl. Hist. I. p. 1498. Dr. Anyan was president of Corpus Christi, 
 Oxford ; and the commons had petitioned for his removal for sundry offences 
 and misdemeanours.
 
 THE REIGN OF JAMES I. 381 
 
 sworn to, and the match with France concluded ; 239 and the 
 French ambassador was royally entertained at Cambridge 
 and Westminster in December, with feasting and music. 240 
 On March 2/th of the following year the king died. 
 
 239 "They were not much short of those with Spain." The match was given 
 by Buckingham as the principal reason for the prorogation of parliament. Rush- 
 worth, I. p. 152; Tierney, V. pp. 154 160 (where December I2th is given as 
 the date of the ratification of the treaty), and App. pp. cccxlvi. cccliii. ; Cyp. 
 Ang. p. 123; Racket, p. 209; Ellis, III. pp. 169 181 (ist sen); Birch, II. 
 p. 487. 
 
 240 "Three anthems" were "sung by the best of the chapel (Trinity) and that 
 choir, in rich copes and vestments." Birch, II. p. 485. Gaudy copes were worn 
 both by laymen and clerks on festal and state occasions. Racket mentions the 
 ambassadors' visit to Westminster, where "the quiremen, vested in their rich 
 copes, with their choristers, sung three several answers." Pt. I, p. 2IO. The 
 gentlemen of the royal chapel also wore them.
 
 CHAPTER VII. 
 
 THE REIGNS OF CHARLES I. AND II. 
 From March 2*jth, 1625, to January isf, 1666. 
 
 1. When King Charles "succeeded to the crown, he was 
 at first thought favourable to the puritans, for his tutor and 
 all his court were of that way;" 1 but the mistake was soon 
 found out, for the king's death was followed by the arrival of 
 the papal rescript granting the dispensation for the French 
 marriage, and Charles at once ratified the treaty he had 
 signed as prince. 2 Laud, too, on April 5th, gave in a schedule 
 of names of clergy, distinguishing the orthodox and the 
 puritans. 3 
 
 2. On May ist, the king directed the lord keeper to order 
 all proceedings against his Roman catholic subjects to be 
 
 1 Burnet, Hist, of his own Times, p. 10 ; Hacket, pt. I. pp. 204 206 ; 
 Fuller, XI. p. 119. 
 
 2 Tierney, v. pp. 159, cccxlix. ; Lingard, vil. p. 142. For the ecrit secret, and 
 the pope's letter to the princess Henrietta, see Dodd, III. pp. 167, 168. "De- 
 crevimus," wrote Urban, "tandem matrimonium illud contrahi posse," in the 
 hope that it would be of use to the church (quod igitur ecclesiae faustum et 
 Angliae salutare sit, proficisere annuente pontifice, et comitantibus angelis). The 
 pope set before the princess the example of Esther, "electi populi liberatrix," 
 of Clotilda, "quae triumphantem sponsum Christo suscepit in Gallia," and of 
 Adelburga, "cujus in Britanniam nuptiae attulerunt religionem." She was ex- 
 horted "cum religionem Romanam in thalami societatem et regni consortium 
 introduces, ne patere earn illic squalore carceris tabescere et suppliciorum 
 formidine deterreri." 
 
 On February 4th, Richard Smith had been appointed bishop of Chalcedon in 
 succession to Bishop, who had died on April i6th ; whilst the cognisance and 
 decision of all causes in the "second instance" and of all appeals was reserved to 
 the nuncio in France. Smith, however, was soon involved in a squabble with the 
 regulars, and withdrew to France. Panzani, pp. 108 III; St. Pap. Dom. 
 Chas. I. I. 86 ; see Journ. H. of C. vi. pp. 282, 303 ; Fuller, XI. p. 132 ; 
 Flanagan, II. pp. 309, 310. 
 
 3 Rushw. I. p. 167 ; Laud, Hist. p. 16; Neal, I. p. 499. The letters O and 
 P were placed opposite the names.
 
 THE REIGNS OF CHARLES I. AND II. 383 
 
 stayed; 4 and on the 8th, the marriage ceremony was gone 
 through by proxy on a platform erected outside Notre Dame. 5 
 On June i/th, the queen arrived, accompanied by the Bishop 
 of Montpellier as governor of her chapel, by the principal of 
 the Oratorians as confessor, fifteen priests and fourteen Thea- 
 tines ; 6 and the next day the king opened parliament. 7 
 
 * Hacket, pt. II. p. 6 ; St. Pap. Dom. Chas. I. II. 4. 
 
 5 This was in accordance with instructions from Rome. Tierney, v. p. 160; 
 Lingard, vn. p. 142; see Rushw. I. p. 169; Ellis, III. pp. 190 194 (ist ser.). 
 
 6 The charges of the queen's chapel and oratory were .2000 a year. The 
 queen's "first mass" was "mumbled over to her majesty at eleven of the clock, 
 what time she came out of her bedchamber in her petticoat." By the king's 
 orders no English man or woman was to be present. Before many months had 
 passed, Charles " had cause enough to put away the monsieurs " either for attempt- 
 ing "to steal away" his wife or for "making plots with" his own subjects. The 
 queen's confessor would not allow her to read Amadis de Gaul or Barclay's 
 Argenis, but only St. Katherine's life or St. Bridget's prophecies ; whilst the pope 
 claimed to institute and distribute the ecclesiastical persons in her household. The 
 "friars so frequented the queen's private closet" that the king was much offended, 
 and the constant buzzing of these blow-flies about the queen's person was put an 
 end to by the Lord Con way, who "called forth the French bishop and others of 
 the clergy into St. James's Park, and told them it was the king's pleasure that 
 they should go." The women, however, "howled and lamented as if they had 
 been going to execution," and "the queen broke the glass windows with her 
 fist," but it was all in vain, for the yeomen of the guard thrust them and all their 
 countryfolk out of the queen's lodgings, and locked the doors after them. On 
 August 6th, 1626, Charles wrote to Buckingham, "I command you (to) send all 
 the French away to-morrow out of the town, if you can by fair means (but stick 
 not long in disputing), otherwise force them away, driving them away like so 
 many wild beasts, until you have shipped them, and so the devil go with them ! " 
 A contemporary writer, who gives an account of their merits, says, these "knaves 
 would, by way of confession, interrogate her majesty .... and no longer agone 
 than upon St. James's day last those hypocritical dogs made the poor queen to 
 walk afoot (some add barefoot) to the gallows at Tyburn .... where so many 
 martyrs had shed their blood in defence of the catholic cause." Lingard pooh- 
 poohs the walk to Tyburn, but the king (who must have known) said to Carleton, 
 " They made her go to Tyburn in devotion to pray." See St. Pap. Dom. Chas. I. 
 iv. 91, vn. 85, xxxm. 55, 99, xxxvni. 91 ; Ellis, m. pp. 201, 202, 210, 211, 
 238 248 (ist sen), VI. pp. 260, 271 (2nd ser.) ; Halliwell, II. pp. 261 265, 266 
 270; Collier, vni. p. 25; Lingard, vil. pp. 157 160. The modern representa- 
 tives of "the monsieurs" whose hard lot it is to dwell in, what an eminent 
 patriot (blind to the writing on the wall) gracefully and gratefully terms, the 
 " sentina gentium" still venerate the memory of "the martyrs." Cone. West. 
 Col. 1028, Coll. Lac.; Manning, Serm. p. 140 (Duffy, 1863). 
 
 7 Parliament and convocation had been summoned for May I7th and i8th, but
 
 384 ANGLICAN RITUAL. 
 
 3. In the commons 
 
 an act for the "holy keeping" of the sabbath was read, and passed 
 both houses, 8 and bills against simony and for the quiet of ecclesias- 
 tical persons were also brought in. 9 A conference with the lords 
 touching a petition to the king " for the maintenance of true religion 
 and the abolishing of popery and superstition " also took place ; and 
 a petition to the king, framed by the commons, was generally agreed 
 to by the lords, subject to certain alterations to which the commons 
 agreed. 10 The result of this petition not being satisfactory, another 
 conference took place, by desire of the commons, and a second 
 petition to the king was agreed upon, presented, and answered. 11 
 Upon the motion of Mr. Pym, Montague's books were brought 
 before the house, and a committee appointed, who reported that 
 there were many things in the books " contrary to the articles estab- 
 lished by parliament," and that the whole frame of the second book 
 
 was prorogued from time to time, and finally adjourned, on account of the plague, 
 to Oxford, where both were dissolved on August I2th and I3th respectively. No 
 business was done in convocation, save perhaps the grant of a subsidy. On the 
 roll of remembrances being read in the lords on June 22nd, the usual clause " that 
 bishops are only lords of parliament but not peers " was referred to the committee 
 of privileges. Journ. H. of L. III. p. 439. 
 
 8 I Car. I. c. I. It passed the lords "without any amendment." Journ. H. 
 of C. in. pp. 799, 800; H. of L. in. p. 451 ; Steph. E. S. p. 537. 
 
 9 The bill for the quiet of ecclesiastical persons was read twice. Journ. H. of 
 C. III. pp. 809, 810; H. of L. in. p. 451. 
 
 10 Journ. H. of L. in. pp. 451, 453, 454, 456, 457, 458, 461, 465. The 
 petition was presented to the king on July 8th at Hampton Court, and on the 1 1 th 
 his majesty returned a more particular answer, to wit, "an assurance of his 
 majesty's real performance of every part of that petition." 
 
 11 It consisted of sixteen articles, and dealt with the encouragement given to, 
 and the need there was of the suppression of, recusant papists. The case of Mary 
 Estmonds (in whose house "divers copes, altars, chalices, and other stuff pertain- 
 ing to the exercise of the popish religion " had been seized, and who, on the oath 
 of allegiance being tendered, had refused to take it and fled, but had obtained a 
 letter from the principal secretary of state, Lord Conway, a Romanist) was men- 
 tioned ; the "hearing of masses or other superstitious service" in the chapels of 
 foreign ambassadors was also complained of; but to all the king gave a gracious 
 and satisfactory reply. Parl. Hist. n. pp. 18 26; Rushw. I. pp. 180 186 ; 
 Journ. H. of C. I. p. 812 ; H. of L. in. pp. 476481, 485, 487 ; St. Pap. Dom. 
 Chas. I. IV. 28, v. 25, 28. The search in Mary Estmond's house was for arms, 
 but "various copes, crucifixes, relics, and popish books "were also found and 
 seized. St. Pap. Dom. Chas. I. IV. 152.
 
 THE REIGNS OF CHARLES I. AND II. 385 
 
 was "a great encouragement of popery." A conference with the 
 lords was resolved upon, and Montague, who was said by the 
 solicitor general to be in contempt (for that the commons had 
 " cognisance " of " matters of religion ") was called to the bar, and 
 there kneeling the speaker pronounced his judgment, the punishment 
 being respited till the next meeting. The king, however, on July 
 8th, claimed Montague as "his servant, his chaplain in ordinary," 
 and said " he had taken the cause into his own hand " and desired 
 his release, and he would take care " to give the house satisfaction." 
 He had been, however, released on bail, but was again sent for, for 
 his contempt to the house, Coke remarking, "we will not meddle 
 ourselves alone with adjudging his tenets, yet we are to inform the 
 lords where the bishops are, and they are to judge it," and wished 
 that no man could put out a book of divinity " not allowed by the 
 convocation." Finally, on August 3rd, the house decided not to 
 comply with the king's request, and the Serjeant was ordered, at his 
 peril, to bring Mr. Montague to the house with all convenient speed, 
 and "he to stand committed" until "discharged by the house." 12 
 
 12 In the next parliament, Pym reported : I. That Montague had disturbed the 
 church, contrary to the doctrine thereof, published in the thirty-nine articles, 1562, 
 and contrary to the book of homilies, both confirmed by parliament. 2. That 
 the books were seditious, setting the king against the people and the people 
 against one another. 3. That the whole scope of the book was to draw people 
 to popery and reconcile them to Rome. 4. That he contradicted the doctrine of 
 the Church of England on six points. The committee were of opinion that he 
 was guilty on all the heads of the charge, and that, as a public offender against the 
 peace of the church, he should, by the house, be presented to the Lords, there to 
 receive the punishment due to his demerits. On July 8th, 1625, the king had 
 promised that Montague's books should be referred to convocation, and no more 
 printed until perused ; and on June I4th, 1626, he forbad, by a proclamation, 
 anyone to stir or move any new opinions as well as any innovations either in the 
 doctrine or discipline of the church, and he directed all ordinaries and judges to 
 see that all offenders be at once punished. 
 
 Upon the facts, see Journ. H. of C. I. pp. 802, 805, 806, 807, 809 811, 
 812, 845, 850, 851, 869; St. Pap. Dom. Chas. I. iv. 18, 19, 20, 29, xxix. 79; 
 Rymer, xvm. p. 720 ; Collier, vill. pp. 2, 9 16 ; Parl. Hist. I. pp. 6, 1 1 ; 
 Rushw. I. pp. 209 212; Fuller, xi. p. 119; Cant. Doom. p. 161 ; Neal, I. 
 p. 503, and Lingard, VII. pp. 143 145, 149, who says that Montague "had 
 been guilty of the heinous crimes of acknowledging the church of Rome to be 
 a true church, and of maintaining that the articles in dispute between her and 
 the Church of England were of minor importance." But see post, n. 79; St. 
 Pap. Dom. Chas. I. cxxxii. 25, 26 ; Andrewes' Min. Works, p. xcv ; Neal, I. 
 pp. 504, 506. 
 
 25
 
 386 ANGLICAN RITUAL. 
 
 But the king settled the matter by abruptly dissolving on August 
 i2th. 13 
 
 4. The controversy about Montague and his committal 
 was the occasion of Laud, with two other bishops, writing a 
 letter to the Duke of Buckingham on his behalf. In it they 
 urged that the submission of the clergy, in the time of 
 Henry VIII., was so, that 
 
 " if any difference, doctrinal or other, fell in the church, the king and 
 the bishops were to be judges of it in a national synod or convoca- 
 tion, the king first giving leave under his broad seal to handle 
 the points in difference; but the church never submitted to any 
 other judge." u 
 
 In October, we have a letter from Karr to Secretary 
 Conway about the setting up of the royal arms in churches ; 
 and later on, in December, Lord Conway writes to Abbot, 
 directing him to displace the Bishop of Hereford's newly 
 appointed clerical chancellor, and appoint a civilian instead. 15 
 
 On December I5th, the king wrote to the two archbishops 
 to put the laws in force against recusants, Jesuits, seminary 
 priests, and other seducers, 16 and we find an order made at 
 Hampton Court altering the sheriff's oath, upon Coke's 
 refusal to take it as it stood, as being contrary to law. 17 
 
 13 The commons, or such of the privy council as were members, presented a 
 "declaration" to the king before the dissolution. Rushw. I. p. 191. 
 
 14 The bishops do not refer to or give any authority for the statement. They 
 probably meant the 25 Hen. VIII. c. 19, I. But it says nothing of the kind. 
 
 15 St. Pap. Dom. Chas. I. vm. 69, x. 13, xi. 34. Bishop Godwin had ap- 
 pointed his own son. See post, n. 44. 
 
 16 Wilk. Cone. IV. p. 470; Tierney, v. pp. cccliii. ccclviii. ; Card. D. A. n. 
 p. 155; Cyp. Ang. 134; Collier, vm. p. 6. The order was sent on to the 
 bishops, and by them to their commissaries or officers. St. Pap. Dom. Chas. I. 
 xn. 75, xix. 81. See post, n. 37, 80. 
 
 17 The order ran, that the article "you shall do all your pain and diligence to 
 destroy and to make cease all manner of heresies and errors, commonly called 
 Lollardies, within your bailiwick from time to time, to all your power, and assist 
 and be helping to all ordinaries and commissioners of the holy church, and favour 
 and maintain them as oftentimes as you shall be required " should be left out for 
 ever thereafter. Rushw. I. pp. 197, 198; Journ. H. of C. I. p. 825. An attempt 
 was made by the court to exclude Coke from the house by appointing him sheriff. 
 Parl. and Counc. p. 312, note n.
 
 THE REIGNS OF CHARLES I. AND II. 387 
 
 5. A.D. 1626. On February 2nd, the king was crowned, a 
 royal commission to Abbot, Laud, and other bishops to settle 
 the order and form of the coronation service, being issued. 18 
 Some alterations were made in the form, and a prayer 
 inserted which gave great offence to the puritans as intimating 
 that the king was not a mere laic but mixta personal 
 
 The king entered at the western door, walking under a canopy 
 held by the barons of the Cinque Ports, where he was met by Laud 
 and by the prebends " in their rich copes," who then gave him the 
 supposed staff of Edward the Confessor, and accompanied him to the 
 platform on which was placed the three chairs of state. The corona- 
 tion over, the king " was conducted to the communion table, where 
 the lord archbishop, kneeling on the north side, read prayers," the 
 Bishops of Landaff and Norwich reading the epistle, whilst " the 
 Bishops of Durham and St. David's, in rich copes, kneeled with 
 his majesty and received the communion, the bread from the arch- 
 bishop, the wine from the Bishop of St. David's, his majesty 
 receiving last of all." 20 With the regalia, placed by Laud upon 
 
 18 St. Pap. Dom. Chas. I. I. 65, xvm. 74, 84, xix. 109115, xx. 820; 
 Hist. Laud, Diary for January I, 4, 6, 23, 31 ; Collier, vm. p. 6; Cyp. Ang. p. 
 135 ; Rushw. I. pp. 199, 200; Ellis, in. p. 212 (ist series). The queen was not 
 crowned, as her bishop claimed "to have the crowning of her," which the primate 
 would not allow, and so she stood at a window looking on. 
 
 19 The prayer was, "Let him obtain favour for the people, like Aaron in the 
 tabernacle, Elisha in the waters, Zacharias in the temple ; give him Peter's key of 
 discipline and Paul's doctrine." But the second canon (of 1603) only made claim 
 for such authority as the Jewish kings and Christian emperors of the primitive 
 church had. The prayer was said to have been omitted since Henry VII. 's time, 
 though it is not clear that it was used then or before. See Maskell, Mon. Rit. ill. 
 pp. i. xxii., Ixv., 3, 8 48, 63 137, and the ordo "secundum consuetudinem 
 ecclesias Westmonasteriensis." Lib. Pontif. (Exeter) p. 137. "Rex unctus," 
 says Lyndwood, "non mere persona laica, sed mixta secunda quosdam." An 
 undated Roman Pontificale of the I5th century says, "nullus debet inungi nisi ex 
 antiqua et approbata consuetudine vel ex privilegio apostolico speciali." The 
 kings of France, England, Jerusalem, and Sicily are then given as examples of the 
 former and the king of Scotland of the latter. See Lyndw. Prov. p. 126; Lib. 
 in. Tit. ii. note h. beneficiati, where he also says that the king "non est persona 
 ecclesiastica. " 
 
 20 The king had previously offered the bread and wine for the communion. 
 Fuller, xi. pp. 121 124; Collier, vm. pp. 7 9; Rushw. I. p. 200; Ellis, in. 
 pp. 212221; Cyp. Ang. pp. 135139. 
 
 25 2
 
 388 ANGLICAN RITUAL. 
 
 the table, was the "old crucifix" which he had found amongst 
 them. 21 
 
 6. On the 6th, parliament met. 22 In the commons, 
 
 a committee for religion was appointed as usual. 23 Bills against 
 scandalous ministers, 24 for the mitigation of the sentence of the 
 greater excommunication, 25 against adultery, 26 concerning granting 
 administrations, the disposition of unadministered goods, and the 
 receipt of money in commutation of penance, 27 for the keeping the 
 sabbath, 28 concerning citations issuing out of the ecclesiastical courts, 29 
 against clergymen being justices of the peace, 30 for the discovery of 
 
 21 The use of the crucifix was illegal. It was afterwards charged against Laud 
 that "by his means in Passion week in the years 1636, 1637, etc., a rich large 
 crucifix, embroidered with gold and silver, in a fair piece of arras, was hung up in 
 his majesty's chapel to the great scandal and offence of many. " The 3 Jac. I. c. 5, 
 26, had ordered that crucifixes of value should be defaced at quarter sessions and 
 then given back to their owners. See Neal, I. p. 505 ; Rushw. n. p. 278 ; Cant. 
 Doom. p. 67, and Laud's explanation; Hist. pp. 316, 318. The primate would 
 be responsible and not Laud. 
 
 22 It was dissolved on June I5th. Nothing was done in convocation, but in 
 that of York it was decided, after debate, that only members could be proxies for 
 other and absent members. Wilk. Cone. IV. pp. 469 471 ; Wake, p. 514 ; Collier, 
 vni. pp. 915. 
 
 23 Journ. pp. 817, 8 1 8, 844, 850, 851. The committee was to "consider of 
 all points concerning religion, and to present their opinions to the house," as well 
 as to "have power to send for any persons to inform them, or for any books or 
 records concerning, and to make a sub-committee." 
 
 24 Journ. I. pp. 818, 819, 825, 838. It was read twice in the lords. Journ. 
 III. pp. 536, 556. 
 
 25 A member, Sir R. Howard, had been excommunicated for not taking the 
 oath ex ojfficio, and it was referred to a committee, and the judge summoned to 
 appear and answer, as being a supposed breach of privilege. An act was in the 
 end brought in, read twice, and committed. Journ. I. pp. 820, 821, 834, 839, 
 851, 852, 854, 857, 858, 869. 
 
 26 This appears to have been read once. Journ. I. pp. 823, 838. 
 
 27 It was read once. Journ. I. p. 824. "The church," in papal times, usually 
 took the lion's share of intestate estates, in pios usus, and left the widows and 
 orphans, if any, the well-picked bones. See the constitutions of Boniface, Strat- 
 ford, and Touche, Johns. Eccl. Const. 15, 79, 4; Lyndw. Prov. p. 171. 
 
 28 Journ. pp. 827, 840. It was read thrice in the lords. Journ. H. of L. III. 
 
 PP- 567, 569, 575- 
 
 29 Journ. pp. 826, 827, 833, 839. It was sent up to the lords. Journ. p. 567. 
 
 30 Journ. pp. 834, 841. It was read twice in the lords. Journ. H. of L. in. 
 PP- 567, 569, 575-
 
 THE REIGNS OF CHARLES I. AND II. 389 
 
 church papists, 31 for the better allowance to curates by non-residents, 32 
 against corrupt presentations to benefices, 33 and concerning the 
 hearing of preaching, 34 were brought in. Divers articles were 
 tendered against the Bishop of Bangor, and the matter was referred 
 to the committee for religion, 33 as was also the gilding of, and 
 the images upon, the cross in Cheapside. 36 The marshal of Middle- 
 sex is said to have petitioned the house touching the seizing of 
 priest's goods in the Clink. 37 
 
 7. On May 3oth, Urban VIII. forbad, by a bull and by a 
 letter to Smith, the taking of the oath of allegiance, on the 
 ground that it deposed the Prince of the Apostles from his 
 throne, and he also wrote to his "beloved children, the 
 catholics of England," encouraging them to resist, and impres- 
 sing on them the necessity of the rejection of the oath. 38 In 
 
 31 It was read twice. Journ. p. 857. "Hollow church papists are like the 
 roots of nettles, which themselves sting not, but yet they bear all the stinging 
 leaves." Bacon, Works, I. p. 334. 
 
 32 This passed the commons and was read twice in the lords, where a new bill 
 was brought in. Journ. H. of C. p. 857 ; H. of L. pp. 566, 582. 
 
 33 Journ. p. 819. It was read twice. 
 
 34 Journ. p. 864. It was read twice and committed. 
 
 35 Journ. pp. 845, 850, 851, 853, 856, 862, 863, 871 ; St. Pap. Dom. Chas. I. 
 xxv. 10, xxx. 8. One of the charges was the keeping twenty-one churches or 
 chapels in his hands and ill-serving them. 
 
 36 Journ. p. 858 ; St. Pap. Dom. Chas. I. xxva. 36. It was pulled down on 
 May 2nd, 1643. Laud, Hist. p. 203. 
 
 37 An order had been given on February I7th to seize certain lurking Jesuits 
 and priests and "all their massing stuff." St. Pap. Dom. Chas. I. XXI. 25, 
 xxxi. 86, 87. A warrant to- search the prison and seize all popish and super- 
 stitious matters there found had been made out by the attorney-general. It 
 resulted in the discovery of four priests there, with several altars, many rich copes, 
 surplices, crosses, crucifixes, chalices, beads, boxes of oil, "and such like trash." 
 The attorney-general at once informed Abbot of it, who, on April 8th, pleaded 
 successfully for two of them and for the restoration of their books. They had, he 
 said, taken the oath of allegiance, and found the prison the safest place from the 
 wrath of the pope, for if he could catch them "they are sure to be burnt and 
 strangled for it." Rushw. I. pp. 240243 ; ante, n. 16. 
 
 38 Wilk. Cone. IV. p. 471; Flanagan, n. pp. 311, 312; St. Pap. Dom. 
 Chas. I. xxvn. 35, xcix. i, R. The Jesuits in England opposed the taking of 
 the oath. The Jesuit Santarelli's book, De Potentate summi Pontificis, had been 
 published by authority at Rome in 1625. It taught that "papa habet potestatem 
 in Reges directivam et coactivam," and so could punish heretical princes by
 
 390 ANGLICAN RITUAL. 
 
 September this year, a book of instructions was ordered to be 
 sent round to every minister. 39 
 
 8. A.D. 1627. In February, the sermon, which was the 
 cause of the primate's troubles, was preached before the judges 
 at Northampton. 40 It was sent by the king to Abbot, with an 
 order to licence it. This he refused to do, stating his 
 objections. Upon this, Laud and others were called in, 41 and, 
 on July 5th, the primate was directed to retire to Canter- 
 bury, 42 and, on Oct. Qth, a commission issued sequestering 
 him from all his ecclesiastical offices and jurisdictions. 43 
 
 On March 4th, the king directed the removal of a diocesan 
 chancellor for not being a professor of the civil law, and gave 
 
 excommunication, deposition, and absolving their subjects from the oath of alle- 
 giance, "quia papae et Christi est unum tribunal." The book was, however, 
 burnt in France by the executioner. Palatio, IV. col. 551. 
 
 39 The nature of the instructions is not known, but they were to be kept secret 
 by the printers and ministers. They perhaps related to the forced loans. Abbot 
 regarded the proceedings as "unusual." St. Pap. Dom. Chas. I. xxxvi. 81, 
 
 Cr- CQ 
 
 05, oo. 
 
 40 The sermon, on Rom. xiii. 7, magnified the power of kings, citing Eccl. 
 viii. 3, 4. The doctrine affirmed was, as Collier remarks, "arbitrary enough in 
 all conscience," and pursued to the end " would make Magna Charta and the other 
 laws for securing property signify but little." But Laud wrote of Magna Charta 
 that it "had an obscure birth from usurpation, and shewed to the world by rebel- 
 lion," and was in force only salvo jure Coronae, which was implied or intended in 
 all the oaths and promises of the sovereign. He added, too, to the declaration 
 solicited from the king that "every free subject had a fundamental propriety in 
 his goods and a fundamental liberty of his person," the words, "but deprivable of 
 them upon just cause and so fiscal." Main waring afterwards went further than 
 Sibthorp. Collier, viii. p. 20; St. Pap. Dom. Chas. I. xcvi. 31, en. 14; Neal, 
 
 I. pp. 5095105 post, p. 394, n. 69. 
 
 41 By the king's command, Laud expressed to Montaigne the king's wish that 
 he, with the bishops of Durham, Rochester, and Oxford, should read the sermon, 
 and consider the objections and report. This was done, and the book licensed by 
 Montaigne was published with the title, "Apostolical Obedience." St. Pap. Dom. 
 Chas. I. LXI. 93 ; Collier, vm. p. 20. 
 
 42 St. Pap. Dom. Chas. I. LXIV. 66, LXX. 56, 57; Rushw. I. pp. 436 450. 
 
 43 St. Pap. Dom. Chas. I. LXXX. 72 ; Wilk. Cone. iv. p. 474 ; Card. D. A. 
 
 II. pp. 165, 301 ; Collier, vm. pp. 21, 25, 40; Fuller, XI. p. 127. See Abbot's 
 account, in Rushworth, of the whole affair, laying the blame on Laud, who was 
 "the only inward counsellor with Buckingham, sitting with him sometimes 
 privately whole hours, and feeding his humour with malice and spite." He
 
 THE REIGNS OF CHARLES I. AND II. 391 
 
 orders for the appointment, in the future, of professors of the 
 civil law to all offices of ecclesiastical jurisdiction. 44 
 
 9. Cosin visited his archdeaconry some time this year. 
 His articles require 
 
 the communion table to be placed according to the injunctions, 45 and 
 the minister is, in administering the sacraments, to observe " all the 
 orders, rites, and ceremonies prescribed in the book of common 
 prayer, in such manner and form only as is there enjoined, without 
 any omission, or addition, or alteration whatsoever." And " when any 
 sacrament be administered or any other rite or ceremony of the 
 church solemnised," to "use and wear the surplice, without any 
 excuse or pretence whatsoever." tt At " the second service " he is to 
 leave his former and ordinary seat or pulpit, and go " unto the north 
 side of the holy communion table, and, standing there, begin with the 
 Lord's Prayer, etc., according to the form prescribed, until the sermon 
 time, and, if there be no sermon, until the end of the service" ^ And 
 he is not to " add to the public prayers and service of the church any 
 
 repeats Racket's story, "that the first observable act that he did was the marry- 
 ing the Earl of D. to the Lady R. when it was notorious that she had another 
 husband who had divers children then living by her." Hist. Coll. I. p. 440. 
 Laud, on the other hand, notes, in 1611, that Abbot was the cause of all his then 
 trouble. The Bishop of Lincoln was suspended on July 24th, 1637, and so, on 
 March 29th, 1640, was the Bishop of Gloucester for refusing to subscribe to the 
 canons, Laud remarking that "he had long been suspected of popery." Hist. 
 Laud, pp. 3, 36, 54, 58; Collier, vm. p. 14; ante, p. 375, n. 221. 
 
 44 St. Pap. Dom. Chas. I. LVI. 27 ; ante, n. 15. 
 
 45 Works, II. p. 4, 3. The article refers to its place out of service time. 
 
 46 Id. p. 9, 13, 14. Cosin plainly knew nothing of any maximum or 
 minimum of observance, and in 1627 took it that the surplice and hood satisfied 
 both the canons and rubric. By a printer's error, for the date in the draft was 
 correct, the Judicial Committee are made to refer to these articles as issued in 1687. 
 But they without doubt express the state of the law both in 1627 and 1687, 
 for in both those years, and under both the old and the revised rubrics, the 
 minister was to remain at the north side, not end, of the table and perform all 
 things there, standing at the north side, and before the table, so as to order the 
 bread and wine that he might with the more readiness and decency break the 
 bread before, or in the sight of, the people who are waiting at and around the 
 table to receive. The invitation to the people and the prayer of access, etc., 
 were placed after consecration in the first book of Edward VI., but put before 
 consecration in the second book of 1552, and so remain. The reason, meaning 
 and effect of the change are very clear. Brooke, pp. 120, 198 ; see post, n. 49. 
 
 17 Id. P . 8, 7.
 
 392 ANGLICAN RITUAL. 
 
 prayers of his own or other man's framing," nor to substitute of his 
 own head and appoint any other psalms, hymns, or lessons in 
 the place of those which are appointed by law, nor to use at any time 
 any other manner of common prayer, or to administer the sacraments 
 " in any other manner or form than is prescribed." 18 At the com- 
 munion the minister is to first communicate kneeling, and then to 
 deliver to such only as " before God's board do also humbly kneel 
 upon their knees." 49 
 
 10. A.D. 1628. The calling a parliament having been 
 decided on at a council, held on January 29th, at Whitehall, 50 
 warrants were sent for the release of those who were in jail on 
 account of the loan money, 51 and writs were issued for a 
 
 48 Cosin's Works, n. p. 8, 12. 
 
 49 Id. p. 12, 30. The Judicial Committee decided in 1868 that the words 
 "all meekly kneeling" applied to the celebrant as well as to other clerks and to 
 the people. Dr. Pusey, in a letter to the Times, at once fell foul of the Com- 
 mittee. He remarked, "If this clause, 'all meekly kneeling,' applied at all to 
 the celebrant, it would grammatically involve the direction that he should kneel 
 while administering to others. A direction which occurs after the mention of 
 two acts of a person cannot (if it applies to him at all) be limited to the first of 
 these two acts, to the exclusion of that the mention of which immediately precedes 
 that direction." And assuming this to be correct, he objected that, "if this, as 
 it would, involves an absurdity, then the whole construction is faulty, and it 
 follows that the direction can apply to neither." Now, the word all in "all 
 meekly kneeling" was inserted in the revision of 1662, and Cosin, in his notes 
 upon the rubric (as it was before the revision), and in answer to the objection that 
 the rubric did not direct the minister to kneel when receiving or delivering the 
 communion, says "kneeling here, for all the puritans' objections hath reference as 
 well to the minister himself as to the people and other ministers." The addition 
 
 of the word all in 1662 put the matter beyond doubt or question. Cosin, Works, 
 V. p. 112; Parker, Introd. p. ccxix. ; Brooke, p. 120. The Privy Council were 
 therefore right and the critics wrong. Reception at rails, the minister standing, 
 instead of the reverent receiving and communion at and around the table, all, both 
 minister and people, meekly kneeling, is a serious and wanton defiance and breach 
 of the law of the church and realm, and of very plain church order, besides being fatal 
 to the idea of a communion, in which all receive at and around the table with the 
 minister. At the rails, with the minister standing and the people kneeling, it is 
 no communion at all, and it is not a question about which there can be any doubt 
 as to the law of the church or, save as to kneeling, the ancient and catholic use. 
 
 50 Rushw. I. p. 467; Parl. Hist. n. p. 211. 
 
 51 There were 24 knights, 15 esquires, 4 gentlemen, and 31 citizens in custody ; 
 amongst them John Hampden and Sir T. Wentworth. They were "chiefly in the 
 people's eyes to be elected to serve in the ensuing parliament." Rushw. I. p. 473 ; 
 Neal, i. pp. 509, 512.
 
 THE REIGNS OF CHARLES I. AND II. 393 
 
 parliament to meet on March i/th, the southern convocation 
 being summoned for the i8th. 52 
 
 No business of importance was done in either convocation, save 
 perhaps the grant of five subsidies. Privilege was however claimed 
 and granted in two cases, the one being the arrest of a servant, 
 and the other, common law proceedings against a member of con- 
 vocation. The House of Lords ordered the release of the one 
 and stayed the suit against the other " during the privilege of par- 
 liament." B 
 
 ii. Before parliament met, a "nest of wasps" was dug 
 out at Clerkenwell, and their papers seized. 54 In the 
 commons 
 
 a " grand committee for religion " of the whole house was appointed ; 55 
 an act for the reformation of sundry abuses committed on the Lord's 
 day was brought in and passed. 56 Bills for a better allowance to 
 
 52 The York convocation is said to have been called for February i8th, but it 
 is probably a printer's mistake. Wilk. Cone. IV. p. 473; Fuller, xi. p. 131; 
 Wake, p. 514. 
 
 63 Journ. H. of L. Hi. pp. 774, 798, 805, 809, 860, 870. For a list of LL.D.s 
 and LL.B.s in convocation from 1586 to 1627, see St. Pap. Dom. Chas. I. 
 LXXXVIII. 16. The king had directed Abbot to send his proxy in parliament to 
 whom he liked, but had appointed the bishops of London and of Bath and Wells 
 to act for him in convocation, and nominated the Dean of Lichfield as prolocutor 
 of the clergy house. St. Pap. Dom. Chas. I. xciv. 35, xcv. 14. Abbot was not 
 restored to favour till Christmas. 
 
 54 The Jesuits or "missioners" were conspirators, credited, not without cause, 
 both by friends and foes, with a great hand in stirring up the troubles of the 
 time. They opposed the oath of allegiance, but pressed on Buckingham and 
 the king in their fatal course, being also Puritans, Arminians, Independents, 
 and Fifth Monarchy-men as occasion served. Cromwell, however, spoilt their 
 plans. Rushw. I. pp. 474, 514; St. Pap. Dom. Chas. I. xcix. i; Foxes and 
 Firebrands, pp. 7290 ; Baxter, Key, pp. 368 376 ; Journ. H. of L. in. p. 704 ; 
 Neal, I. pp. 514, 516; ante, n. 38. 
 
 65 Journ. H. of C. I. pp. 872, 873, 875, 878, 883. A sub-committee was ap- 
 pointed to meet each Monday. A petition to the king for a fast was also agreed 
 to by both houses, and communion was ordered to be received, on April 6th, at 
 St. Margaret's, the offertory of over .80 being disposed of by the commons. The 
 king appointed April 2ist for the fast. Journ. H. of L. in. pp. 693, 697, 698; 
 Rushw. I. p. 498 ; Parl. Hist. II. p. 230. 
 
 56 It passed as the 3 Car. I. c. I. Journ. H. of C. I. pp. 877, 894 ; Journ. 
 H. ofL. in. p. 788; Collier, vin. p. 27; Fuller, ix. p. 131.
 
 394 ANGLICAN RITUAL. 
 
 preaching curates, 57 concerning appropriations and vicarages, 58 for the 
 mitigation of the sentence of the greater excommunication, 59 for the 
 hearing of the word of God preached, 60 concerning citations issuing 
 out of ecclesiastical courts, 61 for the punishing adultery and im- 
 morality, 62 against scandalous ministers, 63 and against clergymen being 
 justices of the peace, 6 * were brought in. A petition and articles were 
 also presented against the vicar of Witney for profaneness in cate- 
 chising and preaching, and he was ordered to attend the committee 
 for religion, as a delinquent, to answer his misdemeanors. 65 Main- 
 waring's committee was directed to peruse the books of common 
 prayer and send for the printer. 66 A letter and a petition from 
 a minister named Gurnay, concerning images in churches, was read, 67 
 and Prynn brought up a report from the committee for religion con- 
 cerning Mr. Montague, who was ordered to attend the committee and 
 there answer the charges against him. 68 Two sermons preached 
 before the king, and another at St. Giles', on May 4th, by a Dr. 
 Mainwaring, were brought before the house and referred to the grand 
 committee for religion, who reported, on May i4th, that their 
 complaint and Mr. Mainwaring's crimes should be transmitted to the 
 lords. 69 On May 3ist, Mainwaring, desiring to be heard by the 
 
 87 Journ. H. of C. I. pp. 877, 889, 895, 899. It was read twice and committed. 
 A bill for the better maintenance of ministers was read thrice in the lords and once 
 in the commons. St. Pap. Dom. Chas. I. cvn. 45 ; Journ. H. of L. III. pp. 697, 
 701, 769, 771 ; Journ. H. of C. I. p. 889; Collier, IX. p. 28. 
 
 58 Journ. H. of C. I. pp. 878, 886. It was read twice. 
 
 59 Read twice and committed. Journ. H. of C. I. pp. 878, 882, 884, 886. 
 
 60 It passed the commons and was read once in the lords. Journ. H. of C. I. 
 pp. 878, 885, 887, 899 ; Journ. H. of L. p. 823. 
 
 61 It passed the commons and was sent up to the lords. Journ. H. of C. I. 
 pp. 880, 899, 904 ; Journ. H. of L. III. p. 823. 
 
 62 This was read twice. Journ. H. of C. I. pp. 880, 886. 
 
 63 It passed the commons and was sent up to the lords. Journ. H. of C. I. pp. 
 882, 885, 887, 890, 898, 904 ; Journ. H. of L. III. p. 823. 
 
 64 This passed the commons and was read once in the lords. Journ. H. of C. 
 I. pp. 884, 886, 888, 891, 899, 904; Journ. H. of L. I. p. 823. 
 
 65 Journ. H. of C. I. pp. 889, 905, 908. 
 
 66 Id. p. 902, 903. 
 
 67 Id. p. 903. 
 
 68 The articles were read and proved, and then presented to the lords. Journ. 
 H. of C. i. pp. 889, 911, 913 ; ante, n. 40. 
 
 69 Journ. H. of C. I. p. 897; Collier, ix. p. 27; Fuller, ix. p. 129 ; Neal, I. 
 p. 509 ; for Pym's report, see St. Pap. Dom. Chas. I. cm. 88.
 
 THE REIGNS OF CHARLES I. AND II. 395 
 
 house, was ordered to appear on the following Monday. 70 On June 
 3rd, Mr. Rouse brought in the charge against him, 71 and on the 4th, 
 a message was sent to the lords desiring a conference with them, 
 when certain articles having been framed were presented. On June 
 9th, the declaration being engrossed and a long speech made by Mr. 
 Pym in support of it, Dr. Mainwaring's excuses and the commons' 
 answers to the same generally and specially having been heard, he 
 was committed to the serjeant-at-arms, Mr. Serjt Crewe and the 
 attorney-general to charge him at the bar on the morrow, Mr. Pym 
 to give in the names of the witnesses to the sermon of May 4th. On 
 the nth, he was brought to the bar and, having been charged, he 
 demanded to be tried by the bishops as to "the inferences and 
 logical deductions" in his sermons. For this the lord keeper 
 blamed him for that he divided his judges, the matter belonging to 
 all the lords jointly. He was, however, given a copy of the charge, 
 and leave to go home, with a keeper, to prepare his defence. 72 On 
 the 1 3th, he appeared at the bar, and begged pardon of both houses, 
 and the next day judgment was pronounced, and the king petitioned 
 to call in the books, by proclamation, to be burnt. On June 2ist, 
 Mainwaring read his submission, penned by the lords, on his knees 
 at the bar of both houses, and so the matter ended for the time. 73 
 
 70 Journ. H. of C. p. 907. 
 
 71 Id. p. 911 ; Parl. Hist. II. p. 378; Rushw. I. p. 577. 
 
 72 The declaration made three charges : I. That the king was not bound to 
 keep the laws and customs of the realm, but might of his royal will and pleasure 
 tax his subjects without their consent in parliament, and they were bound in con- 
 science to submit. 2. That the disobedient did offend against the law of God as 
 well as the king's supreme authority. 3. That the authority of parliament was 
 not needful for raising aids and subsidies. Rushw. I. p. 596 ; Parl. Hist. II. p. 
 387; Journ. H. of L. in. pp. 838, 843, 845851; St. Pap. Dom. Chas. I. 
 evil. 2. The charges made on the third sermon were : I. That in cases of 
 necessity the king had the right to order as seemed good to him without the 
 consent of his people. 2. That the king might require loans and avenge it on 
 those who denied. 3. That the subject's property in his goods was only ordinary, 
 but the king's extraordinary. Id. p. 848. 
 
 73 The sentence was : I. That he be imprisoned during the pleasure of the 
 house. 2. That he be fined 1000 to the king. 3. That he make a written 
 apology on his knees at the bar of each house. 4. That he be suspended for 
 three years. 5- That he be disabled to preach at court. 6. That he be for ever 
 disabled to hold any ecclesiastical or secular office. 7. That his book be burnt, 
 and a proclamation issued calling it in. And this was "the judgment of the 
 lords." Journ. H. of L. pp. 853, 855, 859, 860, 862, 869, 870; Rushw. I. p. 605 ;
 
 396 ANGLICAN RITUAL. 
 
 On June nth, the remonstrance, under eight heads, was 
 reported, 74 and on the 26th the king prorogued the parliament. 75 
 
 12. During the recess, the king's declaration, prefixed to a 
 new edition of the thirty-nine articles, was put forth, upon, it 
 is said, Laud's suggestion, for the purpose of silencing the 
 controversy between the Arminians and Calvinists, and to 
 prevent their being wrested out of their obvious and literal 
 sense. They were said to contain 
 
 "the true doctrine of the Church of England agreeable to God's 
 word, which we do therefore ratify and confirm, requiring all our 
 loving subjects to continue in the uniform profession thereof and 
 prohibiting the least difference from the said articles. . . And no man 
 hereafter shall either print or preach to draw the article aside any- 
 way, but shall submit to it in the plain and full meaning thereof, and 
 . . shall take it in the literal and grammatical sense." 76 
 
 Collier, ix. pp. 31, 32; Fuller, xi. p. 130; St. Pap. Dom. Chas. I. evil. 26, 
 CViu. 9. The proclamation calling in the book was issued on June 24th. On 
 July 6th the king, who had made him one of his chaplains, directed the attorney- 
 general to prepare a pardon, and on the 28th, granted him a dispensation to hold 
 Stanford Rivers with St. Giles-in-the-Fields, then made him dean of Worcester, 
 and finally, in 1635, bishop of St. David's. St. Pap. Dom. Chas. I. cix. 42, cxi. 
 18; Rushw. I. pp. 633, 635; Collier, ix. p. 39; Cyp. Ang. p. 170; Neal, I. 
 P- 513. 
 
 74 The fear of alteration and innovation in religion was one of them, Laud and 
 Neal, the bishop of Winchester, being mentioned as being justly suspected to be 
 unsound in their opinions. Journ. H. of C. I. p. 911 ; Rushw. I. p. 621 ; Parl. 
 Hist. II. p. 434. To this document Laud, by the king's orders, drafted a reply. 
 The charge against "those two eminent prelates" was spoken of as a great wrong, 
 no proof being produced, and it was said that "should they or any other attempt 
 innovation of religion .... we should quickly take other order with them and not 
 stay for your remonstrance." Cyp. Ang. p. 173 ; Collier, ix. p. 34. But the draft 
 was not used, as the king changed his mind. St. Pap. Dom. Chas. I. cvm. 66, 67. 
 
 75 The York convocation met, but did not sit, owing to Archbishop Matthews' 
 death. Parliament was prorogued to October 2Oth, and then to January 2Oth, 1629. 
 
 76 The declaration also said that the king was supreme governor of the 
 Church of England, and that " if any differences arise about the external policy 
 concerning injunctions, canons, or other constitutions whatsoever thereto belong- 
 ing, the clergy in their convocation are to order and settle them, having first 
 obtained leave under our broad seal so to do." Laud, like Cosin, appears to 
 have thought that convocation was a provincial synod. Cosin, Works, iv. p. 368 ; 
 ante, p. 169, 39. For the declaration, see Wilk. Cone. iv. p. 475 ; Card. 
 D. A. II. p. 1695 Collier, IX. p. 36; Neal, I. p. 513.
 
 THE REIGNS OF CHARLES I. AND II. 397 
 
 13. On July 27th, Smart preached his celebrated sermon, 
 containing an historical relation of the popish ceremonies and 
 practices, " which Mr. John Cosins hath lately brought " into 
 the cathedral church of Durham. They were 
 
 the turning the communion table into an altar, and the worshipping it 
 by ducking to it, the going in a cope to the altar to say two or three 
 prayers after the sermon, the wearing a cope, to read the epistle and 
 gospel and to sing the Nicene creed, the use of anthems, little better 
 than profane ballads (instead of psalms), organ playing, piping and 
 singing, the crossing of cushions and kissing of clouts, the starting up 
 and squatting down, the nodding of heads and whirling about till 
 their noses stand eastward, setting basons, candlesticks, and cruci- 
 fixes on the altar, burning wax candles in excessive number, gilding of 
 angels, garnishing of images, the turning the sacrament into a 
 theatrical stage play, the use of the stately, sumptuous, embroidered, 
 mock, and scornful copes, " used a long time at mass and may-games," 
 instead of a decent cope, and the placing the table altarwise, with 
 " the two ends looking north and south," as of purpose altars were 
 set in popery, that the mass priest might stand on the west side with 
 his face toward the east and his back to the people, which was done 
 some eleven years before. 77 
 
 77 Cosin denied some of the charges and explained others. There appears to 
 have been no ground for the statement as to worshipping the altar. The bowing 
 was not "to the table of the Lord, but to the Lord of the table," and was used 
 whether there was an Eucharist on it or no, for this reverence, said Laud, "is to 
 God as to the Creator, and so divine ; but it is only toward, not to the altar, and so 
 far short. " The use of a cope at the reading of the epistle and the gospel was 
 ordered by the Advertisements and the canon following and enforcing them, and 
 Cosin said he never wore anything but a plain white satin cope ; that the altar and 
 cherubim were set up before he ever saw the country, and that he never approved 
 of the picture of the Trinity or the image of God the Father as a little old man to 
 be made or placed anywhere ; that the two fair candles on the communion-table, 
 with a few small sizes near them, were put for the use of the people all about for 
 singing and reading, the number of lights being regulated by the congregation ; 
 and there is no reason to doubt Cosin's personal statements. Bishop Howson, at 
 his primary visitation in September, 1630, gave orders, to the dean and chapter, 
 "to prevent scandal of innovation, that the uniformity of common prayer used 
 before the alterations in the time of the late bishop to be observed " ; and he 
 wrote to Laud in March, 1631, "that he had provided for uniformity of service 
 according to the ancient use of the church, before the late alterations which bred 
 all these quarrels." Cosin was certainly not the author of them all. Smart indicted 
 the dean and chapter at the assizes, and they returned the compliment. Eventually
 
 398 ANGLICAN RITUAL. 
 
 14. By the death of Buckingham, on August 23rd, Laud 
 became supreme, and had the chief direction of affairs both in 
 church and state, 78 and Montague was forthwith promoted to 
 Chichester. The appointment was not allowed to pass un- 
 challenged, two persons taking public exception to it at his 
 confirmation, but without success. 79 On October loth, we 
 meet with a report of the seizure, by order, of " two altars 
 ready for mass and two suits of massing stuff." 80 During the 
 
 he was deprived, fined .500, and imprisoned till 1641. Bishop Howson took 
 Smart's part and articled Cosin, writing to Laud that he pitied Smart, "con- 
 ceiving that so many innovations in the church service superstitiously urged, but 
 displeasing to other men well affected, drove him into the most intolerable 
 actions." See Smart's Serm. pp. 8, 9, 12, 13, 16, 17, 21 23. Smart's contention 
 as to the place and position of the table at communion was clearly right. ' ' There- 
 fore, he says, our communion-table must stand as it had wont to do, in the midst 
 of the quire, not at the east end, as far as it is possible from the people. Neither 
 must the table be placed along from north to south, as the altar is set, but east to 
 west, as the custom is of all reformed churches, otherwise the minister cannot 
 stand at the north side, there being neither side towards the north." Laud said, 
 " It was never charged against me that I did not remove it at the time of the 
 communion," but he held that it need only be moved "when the number of com- 
 municants is great," and as in his chapel the number was not great, the com- 
 munion was received at the table placed altarwise against the wall. The Judicial 
 Committee decided that the table is not wrongly placed, at communion, along 
 the east wall. Cosin, iv. p. 394; St. Pap. Dom. Chas. I. cxn. 8, cxin. 19, 
 65, CXLVII. 15, 35, 42, CLXXII. 15, CLXXIII. 43, 73, CLXXIV. 64, CLXXXVI. 97, 
 107, CLXXXVII. 16, cc. 28, ecu. 15; Cyp. Ang. p. 276; Laud. Hist. pp. 362, 
 311 ; ante, p. 205, n. 56 ; Ridsdale v. Clifton, by Finlason, p. 65. 
 
 78 Rushw. I. p. 637 ; Collier, vm. p. 35. 
 
 79 Fuller, XI. p. 132 ; Collier, vm. p. 35 ; Burnet, I. p. 206. Montague had 
 been condemned by parliament, but, on October 7th, the king directed a pardon to 
 be drawn out, though on January I7th, 1629, he issued a proclamation suppressing 
 the " Appello Caesarem," which said it was the first cause of the disputes and dif- 
 ferences which troubled the quiet of the church. St. Pap. Dom. Chas. I. cxvm. 
 33 ; cxxxil. 25, 26 ; Rushw. I. p. 634 ; Collier, vm. p. 39 ; Cant. Doom. p. 161 ; 
 Neal, I. p. 516. Montague, like Laud, was suspected of popery. But he wrote, 
 " If any papist can prove that the present Roman church is either the catholic 
 church, or a sound member of the catholic church," or can bring but one father 
 for 500 years after Christ who approved of any one point in difference between Rome 
 and the Church of England, "I will subscribe." Gag. pref. and p. 328, ed. 1624. 
 
 80 St. Pap. Dom. Chas. I. cxvm. 46. Altars and massing suits could scarcely 
 have been legal. On January 29th, 1629, the high commission ordered all Jesuits, 
 seminaries, priests, popish books, and "massing stuff" to be seized. St. Pap. 
 Dom. Chas. I. cxxxm. 29 ; ante, p. 389, n. 37.
 
 THE REIGNS OF CHARLES I. AND II. 399 
 
 time of Abbot's sequestration and of the commission super- 
 seding him, the " church recovered strength again," and some 
 beneficed persons " who, in themselves were well affected to 
 ancient orders, adventured on removing the communion table 
 from the middle of the church or chancel, and setting it where 
 the altar formerly stood." Amongst them was the Vicar of 
 Grantham. Divers commissaries, officials, surrogates, and 
 other ecclesiastical officers began, too, "to carry a more 
 hard hand on the puritan party." 81 Proclamations against 
 recusants, Jesuits, and for the arrest of Smith, the " bishop 
 of Chalcedon," were put forth, 82 and a motion by the 
 papists in Ireland for a toleration was opposed by the 
 bishops. 83 
 
 15. A.D. 1629. Parliament met on January 2Oth, the 
 southern convocation on the 2 1st, and the northern on 
 February loth, the last sitting but once, on February 26th, 
 when letters were written on behalf of five of its members, 
 It was dissolved on March 22nd, twelve days after parlia- 
 ment. 84 
 
 81 Complaint was made to the Bishop of Lincoln, who framed "a popular 
 discourse against placing the table altarwise," and digested it in the form of "a 
 letter to the Vicar of Grantham." Cyp. Ang. p. 162; Collier, vm. p. 89; Hacket, 
 p. 101. 
 
 82 Rushw. i. pp. 633, 634, II. pp. II 15; Collier, vm. pp. 39, 40; St. Pap. 
 Dom. Chas. I. cxxn. 34. 
 
 83 " Yrland," said Charles, "being the only egg we have yet sitten upon, and 
 having a thike shell wee have not yet hatched it." Ellis, ill. p. 249 (ist series) ; 
 Rushw. n. pp. 17 23. 
 
 84 The Canterbury convocation was dissolved on March nth, the day after the 
 sudden dissolution of parliament. The delay in the case of the northern province 
 is accounted for by the time it would take for the writ to reach. The five members 
 were Dean Hunt, Archdeacons Clerk and Cosin, and Prebendaries Morecroft and 
 James. Smart had, in August, 1628, preferred four indictments at the assizes ; 
 but in July this year a reconciliation is said to have been effected by Judge 
 Yelverton. St. Pap. Dom. Chas. I. cxm. 19, CXLVil. 15, 35, 42 ; Wake, p. 514 ; 
 Wilk. Cone. iv. p. 476 ; Joyce, Syn. pp. 578, 656. Offences against the acts of 
 uniformity by clergymen and others are still triable at the assizes held next after the 
 committal of the offence, the bishop of the diocese having authority to sit in such 
 cases with the judges "for the inquiry, hearing, and determining of the offences." 
 The remedy by indictment is not subject to the bishop's veto, and is a prompt and 
 summary one.
 
 400 ANGLICAN RITUAL. 
 
 In the commons the various committees (that for religion in- 
 cluded) were revived, 85 bills for enlarging the hearing of the word of 
 God preached, 86 for the better maintenance of the ministry and for 
 a better allowance to preaching curates, 87 for liberty to marry at any 
 time or season, for the punishment of adultery and other offences, 88 
 for clergymen not to be justices of the peace, 89 concerning citations 
 out of ecclesiastical courts, and to prevent disorders in ministers, 90 
 were brought in. 
 
 On January 26th, a Mr. Rouse spoke of the matter of religion, 
 and of the new paintings " laid on the old face of the whore of 
 Babylon to make her more lovely" ; 91 and the next day the house 
 resolved that the matter of religion should have precedence of all 
 other business, Pym making a speech objecting, amongst other 
 things, to the superstitious ceremonies brought in, especially at 
 Durham by Mr. Cosins, as angels, crucifixes, saints, altars, and 
 candles. 92 On the 28th, complaint was made of the introduction of 
 new ceremonies into the church, and the next day the house resolved 
 on a solemn declaration (agreed upon by the committee for religion) 
 as to the thirty-nine articles. 93 On February 2nd, the house pre- 
 
 85 The general committee for religion of the whole house was to meet every 
 Monday and Saturday. Journ. I. pp. 920, 928. 
 
 66 It was read twice and committed. Journ. I. pp. 921, 923, 924, 931. A bill 
 for the same object was brought, on January 2Oth, into the lords and read thrice. 
 Journ. IV. pp. 6, 7, 10. A return made to Laud in 1634 gave 8803 livings in 
 England, of which 3277 were impropriate, whilst 4543 were under 10, and only 
 144 over ^40 yearly value. St. Pap. Dom. Chas. I. CCLXXIX. 7. 
 
 87 This was read once. Journ. I. p. 924. A bill was drafted in the lords for 
 this and the preventing the decay of churches, etc., by a committee of 4 bishops, 
 II peers, and 4 judges, and on October nth, a proclamation issued for the latter. 
 Journ. H. of L. iv. p. 31 ; St. Pap. Dom. Chas. I. CL. 45. 
 
 88 These were read once. Journ. I. p. 922. 
 69 Journ. I. p. 926. 
 
 90 They were read once. Journ. I. p. 928. 
 
 91 Rushw. I. p. 645 ; Parl. Hist. II. p. 443 ; Neal, I. p. 521. 
 
 92 Rushw. I. p. 647 ; Parl. Hist. II. p. 446 ; Collier, vin. p. 41 ; Lingard, 
 VII. p. 172; Journ. H. of C. I. p. 922; ante, n. 77. 
 
 93 The declaration, which was meant to be a reply to the king, ran, "We, the 
 commons assembled in parliament, do claim, profess, and avow for truth, that 
 sense of the articles of religion, which were established in parliament in the 
 thirteenth year of the reign of Queen Elizabeth, which, by the public acts of the 
 Church of England, and by the general and current expositions of the writers of
 
 THE REIGNS OF CHARLES I. AND II. 40! 
 
 sented a declaration to the king touching their resolutions to give 
 precedence to religion. 94 On the 4th, the legality of Montague's 
 confirmation, and the effect of the exceptions taken to it were dis- 
 cussed. 95 On the 1 2th, the debate concerning the pardon went on, 
 and Mr. O. Cromwell, one of the committee, informed the house 
 that Dr. Alabaster had preached flat popery at Paul's Cross, and that 
 the Bishop of Winchester had both ordered Dr. Beard to preach 
 nothing to the contrary, and had preferred Mainwaring to a rich 
 living. "If," said the speaker, "these are steps to church prefer- 
 ments, what may we not expect?" 98 On the 23rd, the heads of 
 articles for religion, agreed on by the sub-committee for religion were 
 presented and read, and the house adjourned to March 2nd, 97 when 
 
 our church hath been delivered unto us, and we reject the sense of the Jesuits, 
 Arminians, and of all others wherein they differ from it. " Collier, vin. p. 40 ; 
 Journ. H. of C. I. p. 924 ; Rushw. I. pp. 649 651 ; Parl. Hist. II. pp. 446, 454 ; 
 Cant. Doom. p. 163 ; Neal, I. p. 523 ; St. Pap. Dom. Chas. I. cxxxni. 27, 
 endorsed by Laud, "the challenge of the lower house in matters of religion." 
 
 94 For the petition and the reply, see Rushw. I. p. 651 653 ; Parl. Hist. ir. 
 PP- 454. 455- 
 
 95 Complaint was made, too, that the warrant to the attorney-general was to 
 draw up a pardon for Montague only, but he had added the names of Cosin, 
 Sibthorp, and Mainwaring. Rushw. I. pp. 653, 655 ; Parl. Hist. II. pp. 453, 462 ; 
 Cyp. Ang. p. 186. On the 5th, Cosin was ordered to appear before the house to 
 answer the charges made against him by Ogle. Journ. I. p. 927 ; ante, p. 398, n. 79. 
 
 96 Rushw. I. p. 656 ; Parl. Hist. I. pp. 463 466. Cosin was charged with 
 having had the common prayer newly printed, the word "minister " being changed 
 into "priest." 
 
 97 The bold and unwarranted introduction, practising, and defending sundry 
 new ceremonies without authority, in conformity with the Church of Rome, as the 
 erecting of altars, changing the usual and prescribed manner of placing the com- 
 munion-table by setting it at the upper end of the chancel, with its ends north and 
 south, in imitation of the high altar, the adorning it with candlesticks which by 
 the injunctions of Elizabeth were to be taken away, the bowing thereunto, the 
 setting up of pictures, lights, and images in churches, the praying towards the 
 east, crossing ad omnem motum et gestum were amongst the matters and things 
 objected to. Parl. Hist. II. p. 486. Whatever mistakes Laud may have made, 
 and however grievous their results, it is plain that the author of the "Conference 
 with Fisher " had no real sympathy with the Roman apostacy. He held that the 
 true succession was that of doctrine and not of person or place, and that the 
 Church of England professed the ancient catholic faith, and that it was absurd to 
 say that the reformation of a corrupt church was the building of a new ; whilst as 
 to ceremonies, "the ancienter they be the better." As to those rigid professors 
 who had become Roman Catholics, he observed that they were "more Jesuited 
 than any other." And it is to be noted that in Laud's time, as in our own, the 
 
 26
 
 402 ANGLICAN RITUAL. 
 
 it met, but the king having ordered another adjournment to the roth, 
 the speaker refused to put the question. Three resolutions were, 
 however, read and passed whilst he was held in the chair, the king's 
 messenger being stayed or locked out ; and then the house broke up 
 in confusion, and the king, going to the lords, dissolved the parlia- 
 ment without sending for the commons. 98 
 
 1 6. During the sitting of parliament, Leighton, a Scotch 
 physician, published a book called " Sion's Plea," for which he 
 was afterwards punished." On December loth and I2th, 
 Laud wrote to Dorchester that he thought of revising Queen 
 Elizabeth's first injunctions, conceiving them one of the chief 
 authorities for the proceedings of those times, for in King 
 James's days the best lawyers were of opinion that they were 
 ecclesiastical laws in force, though the queen were dead. 100 
 
 most advanced ritualists really knew nothing of the subject or of what was the 
 ancient and catholic use, for the means of acquiring accurate information were not 
 readily at hand. Their zeal for a supposed antiquity outran both discretion and 
 the lawful order. See Cyp. Ang. pp. 237, 238 ; Neal, I. p. 530 ; Laud, Hist. pp. 
 375. 379394 ', Rushw. n. p. 278. 
 
 98 Neal, I. pp. 525, 526; Rushw. I. p. 660; Parl. Hist. II. 491. Shortly 
 afterwards the king put forth a declaration setting out the causes of the dissolution. 
 For subsequent events, see Rushw. I. pp. 660 691, II. pp. I 4, and App. pp. 
 I 55 ; Parl. Hist. II. pp. 494530. 
 
 99 He was the father of Archbishop Leighton, and had a very strong objection 
 to, and dislike of, bishops, calling them hard names. For his offence he was sen- 
 tenced, in June 1630, to pay a fine of 10,000, to have his ears cropped, his nose 
 slit, his forehead branded with SS (after being pilloried), and then to be im- 
 prisoned for life. He made his escape, but was retaken, and the sentence was 
 executed. Laud, Hist. p. 45 ; Cyp. Ang. p. 187 ; Neal, I. p. 539 ; Collier, vin. 
 p. 42; St. Pap. Dom. Chas. I. (1630) ci,xxv. 43, 63, CCCLXIH. 119, CCCLXIV. 
 no, ccccvm. 168; Rushw. n. pp. 5558. 
 
 100 Nothing appears to have come of it, for he wrote, on January 5th following, 
 that he had been prevented giving an answer about the injunctions because of 
 illness, and that he found there were other canons and constitutions of the queen 
 to be considered. St. Pap. Dom. Chas. I. CLIII. 44, 57, CLVIII. 18. The canons 
 of 1603 did not consolidate all the existing Elizabethan canons, injunctions, 
 orders, and articles. Such of them as were lawful and authoritative, and not 
 merely provisional or temporary, and had not been repealed, superseded, or 
 affected by subsequent legislation would be still in force, supplemented by the 
 later and lawful injunctions and orders of the crown ; e.g. we find the royal 
 injunctions of 1694 enforcing not merely certain canons of 1604, but also the 
 "articuli pro clero" of 1584 and "the constitutions made in the year 1597."
 
 THE REIGNS OF CHARLES I. AND II. 403 
 
 On the 3Oth, Abbot sent round the king's orders for the clergy. 
 They were fourteen in number, and directed, inter alia}^ 
 
 2. "That all lecturers do read divine service, according to the 
 liturgy printed by authority, in their surplices and hoods before the 
 lecture. 
 
 3. " That where a lecture is set up in a market town, it may be 
 read by a company of grave and orthodox divines near adjoining, 
 and of the same diocese ; and that they ever preach in such seemly 
 habits as belong to their degrees, and not in cloaks." 
 
 We find, too, this year the visitation articles of the 
 Bishop of Carlisle and the Archdeacon of Bedford, 102 with 
 Archbishop Harsnet's orders, 103 and a proclamation and form 
 of service for the cure of the king's evil. 104 
 
 17. A.D. 1630. A commission was issued this year to 
 inquire into the fees and exactions of the ecclesiastical 
 courts. 105 Sometime, too, in January the vestry of a parish 
 at Salisbury agreed to and directed the removal of a painted 
 window in St. Edmund's church there, the recorder to have the 
 old glass on condition that he put in the new, whereupon the 
 recorder, Sherfield, broke some of the glass with his staff, and 
 
 Card. D. A. II. p. 333, 17 ; Wilk. Cone. IV. p. 625. One of the articles in the 
 Advertisements is enforced in 1685 as "that excellent canon, 1564." Card. D. A. 
 II. p. 306, 9 ; Wilk. Cone. IV. p. 613. 
 
 101 They were re-issued to Laud in 1633. Wilk. Cone. IV. p. 480 ; Collier, 
 VIII. p. 42; Card. D. A. II. p. 177. See Bishop Curie's Articles, 1630, i. 17, 
 19, 1633, n. 32; Linsdell's, 1633, in. 43; Laud's, 1635, n. 2; Williams', 1635, 
 II. 2, 28; Wren's, 1636, iv. 2; Duppa's, 1638, III. 12; Montague's, 1638, V. 16 ; 
 Juxon's, IV. 8, V. 6 ; Bostock's, 1640, v. 2 ; Cosin's, 1662, in. 13 ; Layfield's, 
 1662, I. 14; Pory's, 1662, IV. 8, V. 6 ; Hammond's, 1670, II. 4; Fuller's, 1671, 
 ill. 10 ; Rit. Com. Rep. 11. pp. 513, 534, 540, 548, 552, 559, 577, 582, 590, 591, 
 596, 602, 622, 626, 628, 637, 639; St. Pap. Chas. I. CLIII. 100, CLXII. 51, 52 ; 
 Rushw. II. pp. 29 31. The wearing a surplice in preaching is contrary, to church 
 and canonical order, but it is the vestment proper for reading the homilies. Ante, 
 P. 33 2 n - 57; post, n. 131. 
 
 103 Rit. Com. Rep. II. pp. 506, 508. 
 
 103 St. Pap. Dom. Chas. I. CLIV. 94. 
 
 104 Wilk. Cone. iv. p. 476 ; St. Pap. Dom. Chas. I. CCLXVI. i, ccxciv. 53 ; 
 Rushw. n. pp. 38 47. And see Kennet, Reg. pp. 727, 731. 
 
 105 The eight commissioners were laymen and civilians. Hacket, Pt. it. 
 
 P- 93- 
 
 26 2
 
 404 ANGLICAN RITUAL. 
 
 was -put into the Star Chamber. 106 In April, Chauncey, vicar 
 of Ware, was articled in the high commission, but soon after 
 made his submission to Laud. 107 Davenant also, the bishop of 
 Salisbury, was summoned to appear before the privy council 
 for a sermon preached before the king ; 108 and a Mr. Mady, 
 for preaching on the prohibited points, was cited before the 
 high commission and silenced. 109 On the I2th, Laud was 
 chosen Chancellor of Oxford, being installed on the 28th. 110 
 On June 2/th, the young prince was baptised, special orders 
 
 106 There were "seven pictures of God the Father in form of a little old man 
 clad in a blue and red coat, with a pouch by his side," and to these people were 
 seen to bow. Sherfield was fined .500, and removed from the recordership, 
 besides being ordered to make a public acknowledgment of his fault and bound 
 over to keep the peace. Cant. Doom. p. 102 ; Cyp. Ang. p. 216; Rushw. II. 
 pp. 152 156; Neal, i. pp. 550, 551; St. Pap. Dom. Chas. I. ccxi. 20; 
 ccxxxn. 56 ; ccxxxin. 88 ; ccxxxvi. 33. 
 
 107 His offences were the omission of the Athanasian Creed and the Old 
 Testament lessons in the liturgy, the not using the surplice or the sign of the cross 
 in baptism, or the "with my body," etc., in the marriage service. St. Pap. 
 Dom. Chas. I. CLXIV. 40; CLXVII. 33. We find him, in 1635, again in the 
 high commission, for opposing the railing-in of the communion table, as an 
 innovation, and condemned by Laud to pay the costs and be imprisoned until 
 the order of the court was obeyed. Rushw. n. p. 316 ; Cant. Doom. pp. 
 9396; Neal, i. p. 578; St. Pap. Dom. Chas. I. cccii. 16, cccxi. 33, 
 cccxn. 59. 
 
 108 It touched on the Quinquarticular controversy. The privy council, 
 however, dealt gently with him, and, on promise of obedience, he was admitted 
 to kiss the king's hand, and so took his leave. Fuller, XI. pp. 138 141 ; Collier, 
 VIII. p. 47 ; Cyp. Ang. p. 202 ; Heylyn, Tracts, p. 505. 
 
 109 He was the lecturer of Christ Church, London. Many others were 
 silenced on the same grounds. Cyp. Ang. p. 202 ; Neal, I. p. 538 ; St. Pap. Dom. 
 Chas. I. CLXXXVI. 41, 75, 76. Laud proved to him that to hold "opera 
 Trinitatis ad intra are all one" was "a desperate heresy," and withdrew his 
 licence. 
 
 110 Fuller speaks of great discontents growing up in the university about this 
 time on account of the innovations (defended by some for renovations and as 
 having been used in primitive times), and of these finding vent in their sermons. 
 Laud appears to have made good use of his power to suppress and punish the 
 offenders, and with such success that in 1636 we find him absolute ; the university 
 addressing him as his holiness and most holy father, and the king at one time as 
 Augustissime et Christo proxime Homo-Deus, and at another as Augustissime regum 
 et hominum divinissime. Cyp. Ang. p. 297 ; St. Pap. Dom. Chas. I. CCXCVI. 
 54, cccxxvn. 45 ; Fuller, xi. pp. 140 142 ; Laud, Hist. pp. 284 286.
 
 THE REIGNS OF CHARLES I. AND II. 405 
 
 being given for the ceremony. 111 Soon after the baptism', the 
 project, started some four years before, of buying up impro- 
 priations was called in question in the exchequer, where the 
 feoffments were condemned and the impropriations confis- 
 cated to the king's use. 112 Curie, too, visited his diocese this 
 year. 113 
 
 18. A.D. 1631. On March 25th, a commission went to 
 Archbishop Harsnet, Lord Coventry, and others to use and 
 exercise all ecclesiastical power and jurisdiction for the refor- 
 mation of errors, heresies, and other enormities. 114 The conse- 
 cration of certain churches and a chapel by Laud, and 
 according to the Roman use as was said, caused no little 
 stir. 115 It was followed on August 3Oth by a personal visita- 
 tion of his diocese. 116 Urban VI II., too, wrote a long but 
 
 111 An organ was to be brought into the chapel and a stage, with a font 
 upon it, to be put in the midst. St. Pap. Dom. Chas. I. CLXVIII. 64, 65 ; Laud, 
 Hist. p. 45. 
 
 112 February I3th, 1633. The scheme was devised by the puritans, and was 
 similar in its nature and design to the Simeon and like trusts. Laud, Diary, p. 
 47; Cyp. Ang. p. 198; Rushw. II. pp. 150 152; Fuller, XI. pp. 136, 143; 
 Collier, vin. pp. 58 60; Neal, I. p. 548; Cant. Doom. p. 386. 
 
 113 He was bishop of Bath and Wells. His articles recognise the surplice and 
 hood as wholly satisfying the lawful requirements of the rubric, and the 74th canon 
 as regulating the dress of the preacher. Rit. Com. Rep. II. p. 513, 17, 19; 
 see also his articles for 1633, Id. p. 533. Archdeacon White's articles are also 
 given in Rit. Com. Rep. n. p. 516, and again, for 1632, at p. 530; ante, n. 101. 
 
 114 St. Pap. Dom. Chas. I. CLXXXVil. 40. There were 42 lay and 51 clerical 
 members. It is a very long one. 
 
 115 On January i6th, St. Catherine Creed; on the 23rd, St. Giles in the 
 Fields ; and on June 7th, a chapel at Hammersmith were consecrated. Prynne 
 gives March nth as the date of the last and also the prayer then used, which he 
 says, but incorrectly, was in substance derived from the Pontificate Romanum. 
 Laud was charged with following the forms in the pontifical, but denied it, saying 
 he had used a form of Bishop Andrewes', whom he appears to have taken as 
 a model. Andrewes, however, doubtless in all good faith, seems to have studied 
 and made use of the ceremonial found in Roman service books, but then it was 
 confined to his own private chapel. Laud had insisted on the chapel at Hammer- 
 smith being built east and west, and "no tricks." See Hist. pp. 45, 46, 339 
 342; Cant. Doom. pp. 114 126; Rushw. II. pp. 76 79; Cyp. Ang. p. 201 ; 
 Neal, I. p. 540; St. Pap. Dom. Chas. I. CLIII. 20, 21, 45, 78. 
 
 116 The articles would no doubt be the ones used in 1628. Mass books, 
 breviaries, and other books of popery, together with chalices, copes, vestments,
 
 406 ANGLICAN RITUAL. 
 
 "sweet yet soul-stirring expostulation" to his faithful children, 
 whom neither persecution nor sword had been able to separate 
 from the love of Christ, and what was more important still, 
 from obedience to the pope. 117 
 
 19. A.D. 1632. A letter of Laud's gives us a glimpse of 
 the kind of toleration granted to the non-conformists of the 
 time; 118 and a king's letter, dated July i/th, sought to recover 
 certain presentations to crown benefices. 119 The attorney- 
 general also reported on the many abuses and nuisances of 
 Paul's walk, 120 and Bancroft, the bishop of Oxford, visited his 
 diocese. 121 
 
 20. A.D. 1633. On February /th, Prynne was brought 
 before the Star Chamber for his book against plays, revels, 
 
 and albs, being treated as unlawful and superstitious. Works, v. Pt. II. p. 414. 
 For the articles of Bishop Williams, Archdeacons Davenant and Kent, see Rit. 
 Com. II. pp. 517, 528. 
 
 117 The brief was dated May gth. Its chief object was to quiet the disputes 
 and settle the squabbles common among the faithful. The arch-enemy had been 
 busy stirring up strife against the arch-priest, and the pope saw with dismay 
 the evils of a divided house. Dodd, III. pp. 158 160. On December loth, 
 Heath, C.J., gave an opinion that the renunciation, in the oath of supremacy, of 
 all foreign jurisdiction applied only to the usurped authority of the pope, and that 
 denizens might therefore take it. St. Pap. Dom. Chas. I. cciv. 27. Rome then, 
 as now, repudiated a divided allegiance, and required from her subjects an abject 
 and absolute submission and obedience, wholly incompatible with loyalty to the 
 state and the first duties of citizens ; and in that wide domain of conscience, faith, 
 morals, discipline, and rule, over which Rome still claims to hold undisputed sway, 
 he is an alien who is not her slave. Flanagan, II. p. 316. 
 
 118 On June I3th Laud wrote : " We took another conventicle of separatists in 
 Newington Woods on Sunday last, in the very brake where the king's stag should 
 have been unloosed for his hunting the next morning." St. Pap. Dom. Chas. I. 
 ccxvin. 46. 
 
 1 19 Wilk. Cone. iv. p. 478. 
 
 120 St. Pap. Dom. Chas. I. ccxiv. 94, ccxxix. 116. Bramhall wrote to Laud 
 that in Christ's Church, the principal church in Ireland, the vaults from one end 
 of the minster to the other were "tippling rooms for beer, wine, and tobacco." 
 Collier, vin. p. 73. After the restoration in 1660, Peterborough minster was 
 ordered to be used for worship and as a workhouse; and on St. Paul's, see 
 Kennett, Reg. pp. 188, 549. 
 
 121 His articles suppose the use of the surplice to be a compliance with the 
 maximum order of the common prayer, and "mass books, vestments, or chalices 
 to be employed or used at the mass or popish service " to be illegal. Rit. Com. 
 Rep. II. p. 529, art. 4, 6.
 
 THE REIGNS OF CHARLES I. AND II. 407 
 
 and masques, etc., and sentenced to be disbarred, expelled 
 from Lincoln's Inn, degraded at Oxford, put in the pillory 
 both at Westminster and Cheapside, to lose his ears, to pay a 
 fine of ^"5000, and be imprisoned for life. The Lord Dorset's 
 speech was for a fine of ,10,000, being more than he was 
 worth, but less than he deserved, for, said he, 
 
 " I will not see him at liberty no more than a plagued man or a mad 
 dog, .... he is fit to live in dens with such beasts of prey as 
 wolves and tigers like himself. Therefore I do condemn him to 
 perpetual imprisonment as those monsters that are no longer fit to 
 live among men nor to see light. Now for corporal punishment, 
 whether I should burn him in the forehead or slit him in the nose 
 .... he that was guilty of murder was marked in a place where he 
 might be seen, as Cain was. I should be loth he should escape with 
 his ears, for he may get a perriwig .... and so hide them .... 
 therefore I would have him branded in the forehead, slit in the nose, 
 and his ears cropt too." 122 
 
 21. This year the removal of the communion-table from 
 its usual place in the body of the chancel, or church, and 
 the placing it lengthwise against the chancel wall, made 
 
 ne was U p again, in 1637, before the Star Chamber, in company with 
 Bastwick, a physician, and Burton, a clergyman, and all three were fined $ooo 
 each ; the stumps of Prynne's and the ears of the two others to be cut off, Prynne 
 to be branded with S.L. on both cheeks, and all three to be pilloried. Laud made 
 a two hours' speech on the occasion, defending the innovations in religion 
 complained of. The sentence was carried out ; Prynne's stumps were sawn rather 
 than cut off. The light-minded and common sort of people, we read, "showered 
 herbs and flowers " before Dr. Bastwick, and when Burton's ears were cut there 
 was such a roar as though each one of the multitude had lost an ear, and 
 the sponges and handkerchiefs used to staunch the blood were kept as relics. 
 Prynne, on his return to the Tower, celebrated the event in an epigram : 
 
 ' ' Triumphant I return ! my face descries 
 Laud's scorching scars God's grateful sacrifice. 
 
 S L. Stigmata Laudis. 
 
 Stigmata maxcllis bajulans, insignia Laudis 
 Exultans remeo, victima grata Deo." 
 
 They were aftewards kept close prisoners, and their wives and friends forbidden to 
 see them. Rushw. n. pp. 220241, 247, 385 390 ; Collier, VIII. p. 81 ; Neal, 
 I. pp. 569, 570; Cyp. Ang. p. 250; St. Pap. Dom. Chas. i. ccxxxi. 77, CCXLV. 
 6, cccxxxv. 69, CCCXLIII. 79, CCCLII. 65, CCCLIV. 176, 180, CCCLXI. 77, 92, 
 
 CCCLXII. 70, 76, 103, CCCLXIII. 42, 119, CCCLXVII. 90, 92, CCCLXVIII. 14, 
 
 CCCLXXI. 102 ; Lingard, VII. pp. 190194; Ellis, m. p. 280, 2nd ser. ; ante, 
 n. 99.
 
 408 ANGLICAN RITUAL. 
 
 further progress. Pierce, the bishop of Bath and Wells, in 
 his visitation of this year, presented it and the railing-in of 
 the tables. 123 On June iQth we find the Bishop of Lincoln 
 giving permission to the parishioners of St. Martin to move 
 their table at communion time to its former place. 124 On 
 July 8th came the order of Archbishop Abbot, directing the 
 parishioners of Crayford to receive kneeling on mats upon 
 the two ascents ; 125 and on November 3rd an order of the 
 king in council directed the communion-table in St. George's 
 church to be moved 
 
 133 Laud endorsed them " Recepi, March 9th, 1633." Amongst the reasons 
 given were the injunctions of Queen Elizabeth, the impropriety of the people 
 sitting "above the priest when he consecrateth, " the preventing the desecration and 
 abuse of the table, the giving more room in the chancel for the communicants, the 
 face of the priest being seen of all, and his voice better heard of all who were on the 
 north side of the chancel, and the desirability of the parish churches following the 
 cathedral use. Davenant, in his orders to Aldbourn, Wilts, in 1637, given by the 
 king's orders, urges not only the injunctions, but the 82nd canon as authorities for 
 the placing the communion table lengthwise against the wall, and says it is a thing 
 indifferent, being "guided by the only rules of convenience," and he inhibited the 
 churchwardens from removing it at communion. It seems that the priest was on 
 the east side of the table, facing west, or his face could not have been seen by all, nor 
 his voice be better heard of the people on the north side, who were gathered in the 
 chancel to receive. If so, this position was in accordance with the ancient and 
 catholic use of the primitive Christian church as opposed to the later violations and 
 destructive innovations of the Roman apostacy. The elevation on steps was in 
 order that the celebration might be seen in the church. On January 2nd, 1636, 
 Bishop Pierce was able to report that he had got, out of the 469 churches 
 and chapels in his diocese, no less than 140 of them to agree to the placing the 
 table at the east end. Cant. Doom. pp. 102, 98 ; St. Pap. Dom. Chas. I. 
 cccxxx. 40, CCCLVI. 122 ; Rock, Hierurg. pp. 727, 745. The chancels and com- 
 munion tables appear to have been used for divers purposes. Parish meetings 
 were held and business done there, the accounts gone into and signed at and upon 
 the table, which was sat upon, had hats and other things placed upon it, and was 
 put to all kinds of uses. We read of pigs being kept and cock-fights held in the 
 chancel. At common law all parish meetings were rightly held in the church 
 after service, and, by custom, in some places in the chancel, notice being 
 previously given in the middle of the service. St. Pap. Dom. Chas. I. CCCLXX. 
 90; Johns. Vade Mecum, I. p. 179; Toulmin Smith, pp. 53, 54, 315; Neal, 
 I. p. 565- 
 
 124 The ground was the greater capacity to receive communicants, the better 
 hearing of the minister, and the nearness to the place where prayers were said. 
 Cant. Doom. p. 92; St. Pap. Dom. Chas. I. CCXLI. 18, CCXLVI. 42. 
 
 125 Wilk. Cone. iv. p. 479; Card. D. A. n. p. 174.
 
 THE REIGNS OF CHARLES I. AND II. 409 
 
 " from the middle of the chancel to the upper end, and there placed 
 altarwise in such manner as it standeth in the said cathedral and 
 mother church, as also in other cathedrals and in his majesty's own 
 chapel, and as is consonant to the practice of approved antiquity." 126 
 
 The churchwardens of Beckington declined, however, to 
 obey the order of their bishop admonishing them 
 
 " to place the Lord's table against the east wall of the chancel with 
 the ends of it north and south, as it stood in the cathedral church at 
 Wells, with a rail about it, and to certify that they had done all this 
 by the 6th of October following." 
 
 They objected that the communion-table had 
 
 "for seventy years and more stood in the midst of the chancel, 
 enclosed with a very decent wainscot border, and a door, with seats, 
 for the communicants to receive in, round about it." 127 
 
 They were excommunicated on January I2th following in 
 open court by the bishop for disobedience. They appealed 
 to the Arches, but got laid by the heels, and had finally, after 
 more than a year's imprisonment, to submit and do penance. 128 
 
 126 \vilk. Cone. IV. p. 482; Card. D. A. n. p. 185; Collier, vm. p. 77; 
 Cyp. Ang. pp. 244, 245 ; Rushw. n. p. 207 ; Neal, I. pp. 564, 565 ; Cant. 
 Doom. pp. 87 89; St. Pap. Dom. Chas. I. CCXLVIII. 18. Five parishioners 
 had articled Hart (one of the proctors of the church), Jennings (a clerk), and 
 Durham (a notary), for removing the table from its "ancient and accustomed 
 place in the middle of the chancel," and for placing it "altarwise against the 
 wall." Laud, however, was now primate, and their articles miscarried. But the 
 reason given by the privy council and by Laud, in common with the other 
 members of the Anglo-Catholic school founded by Andrewes, was that the placing 
 the table altarwise was consonant to "the practice of approved antiquity." 
 
 127 There were seats round the two ends and south side ; the one at the east 
 end would be "above the table " and " above the priest." The table, up to Laud's 
 time, usually at communion stood, as we have seen, in the midst of the chancel, 
 and " the pews that surrounded it had their- sides made to fold down for the con- 
 venience of the communicants ; and some times the table had a kind of drawer 
 which could be pulled out for the same purpose. " See Handbook of Eng. Eccle- 
 siology, p. 47. "Generally," says Johnson, "there are in the chancel pews, 
 fastened to the freehold, for the use of the people when they communicate." 
 Whether these might lawfully be changed into rails was a question he left others to 
 decide. Vade Mecum, I. p. 179. 
 
 128 Rushw. II. p. 300; Cant. Doom. pp. 97100; Cyp. Ang. p. 273. They 
 did penance in June and July, 1637, at Beckingham, Frome Selwood, and Bath. 
 St. Pap. Dom. Chas. I. CCCLXili. 91, CCCLXXV. 84; Laud, Hist. pp. 261 264.
 
 4IO ANGLICAN RITUAL. 
 
 22. On August 4th, Abbot died, and was succeeded by 
 Laud, who, says Fuller, " formerly archbishop in power, now 
 so in place," pressed "conformity more vigorously than 
 before." 129 In the heat of the unhappy disputes that fol- 
 lowed about the place of the "altar" and other such like 
 things, men sacrificed "their mutual charity," and the holi- 
 ness and orientation of churches, the bowing and posturing 
 of the body, and the like petty trivialities served but to 
 exasperate and intensify the more serious disputes and fatal 
 differences, on constitutional matters, that so soon ended in the 
 horrors of a fratricidal war, with all its guilt, misery, and shame. 
 
 23. On September i8th, Laud went to Lambeth, and the 
 next day the king's letter against ordaining anyone sine titulo 
 was written and sent to the two archbishops. 130 The instruc- 
 tions to the bishops were also issued. 131 On October i8th. the 
 
 129 Fuller, xi. p. 150. Laud was appointed on the 6th, and in six weeks' time 
 was settled at Lambeth. In 1635, " death freed him from a most formidable 
 adversary," Weston, the lord treasurer. By this event Charles was able to act 
 upon his own judgment, and the clergy reached "the top of Pisgah." Laud 
 soon added to the weighty cares and grave responsibilities of the primacy, 
 the not less harassing duties and perilous burdens of political life. Primate 
 and prime minister (for the treasury was put into commission, and Laud 
 was made chief commissioner), minister for foreign affairs, the leading member 
 of the privy council (where the home affairs of both church and state were 
 settled and controlled), member of the committee for Ireland, chief in the 
 ecclesiastical commission, where, by letters patent, no grant or warrant could 
 be drawn or issued, touching any cause of ecclesiastical cognisance, without 
 his knowledge or approval, the king may be said to have reigned, but it was 
 Laud who ruled, and both "church and king " were for a time united and governed 
 upon the "basis of divine right." St. Pap. Dom. Chas. I. CCLXXXVI. 38, 
 CCXCIX. 76; Collier, vm. p. 67; Lingard, VII. p. 194; Neal, I. p. 557. 
 Immediately on Abbot's death he was, as he records in his diary, and again on 
 August 1 7th, seriously offered, by the queen it is said, a cardinal's broad-brim, but 
 his answer was that there was something within him which would not suffer that 
 "till Rome were other than it is." Hist. p. 49. For the mode of confirmation, 
 see St. Pap. Dom. Chas. I. CCXLIV. 75. 
 
 130 jt was sen t round by Laud on October 24th, with a declaration of what a 
 canonical title, in his opinion, was. Wilk. Cone. iv. pp. 481, 482 ; Card. D. A. 
 II. p. 181 ; Collier, vm. p. 68; Cyp. Ang. p. 240. 
 
 131 Wilk. Cone. iv. p. 480; Card. D. A. n. p. 177. They directed the use 
 of the gown in preaching. It was chiefly done by lecturers or special preachers. 
 Ante, n. 101.
 
 THE REIGNS OF CHARLES I. AND II. 411 
 
 royal declaration concerning lawful sports was published, and, 
 on the 24th, sent round by Laud for distribution and publica- 
 tion in every parish in his province. 132 
 
 24. On October 8th, the articles for the king's chapel in 
 Scotland were sent by the king with a letter to Laud, 
 directing him to see them observed and put in force, the 
 royal chapel to be the pattern of the intended reforma- 
 tion in the Scotch cathedrals and churches, as, in fact, it 
 had been to a great extent in England. 133 This year the 
 Bishops of Peterborough and Winchester visited their 
 dioceses. 134 
 
 25. A.D. 1634. On January 2nd, Laud sent to the king 
 the annual account of his province in obedience to the royal 
 commands. 135 In February he determined upon the usual 
 
 132 It pressed very hardly upon the puritans, who were to conform at once or 
 leave the country. The question of church ales and revels had been a sore point 
 for some time, and Laud seems not to have forgotten the action of Richard- 
 son, C.J., in 1631, in Somerset, and to have regarded the direction to publish 
 
 'the judges' orders in the churches as an encroachment on the ecclesiastical juris- 
 diction. A return was required of the Bishop of Bath and Wells, who, on 
 November fth, sent in answers from 72 selected parishes, where church ales, 
 clerk and bid ales were observed, all in favour of their continuance. The chief 
 justice was convented before the privy council, and came out, saying that he had 
 been "almost choked with a pair of lawn sleeves." Collier, VIII. p. 71 ; Cyp. 
 Ang. p. 242; Rushw. n. pp. 191, 458; Cant. Doom. p. 151 ; St. Pap. Dom. 
 Chas. I. ccxxxvin. 4, CCXLVII. 24, CCL. 20. A number of clergy were 
 suspended or deprived for refusing to read the declaration in their churches. 
 Neal, i. pp. 558 563; St. Pap. Dom. Chas. I. CCLXVII. 6, CCLXXXVII. 31, 
 cccxxxv. 19, 30, cccxxxvu. 19 (where Wren reports only 15 excommunications 
 or suspensions), cccxxxvu. 74. The king, in his letter to the judges, said it was 
 not his intention to give liberty to profane the Sabbath. 
 
 133 Rushw. II. pp. 206, 207 ; Collier, vill. p. 76. The orders require 
 kneeling and the use of copes at communion, and the preaching in "whites." It 
 would seem from this that, whilst the use of the gown in the pulpit in English 
 parish churches was so strictly enforced, the surplice was allowed in the royal 
 chapel and perhaps in cathedral and collegiate churches. 
 
 134 For the articles, see Rit. Com. Rep. n. p. 537 ; Rushw. p. 186. 
 
 135 Art. 14 of the king's instructions required a yearly account to be given, on 
 December loth, by each bishop, of the state of his diocese, to the archbishop, 
 who was in his turn to make out a brief of his province, and present it to the 
 king on January 2nd following. Collier, to avoid the Erastian look of the thing, 
 puts it as done as a matter of courtesy and for mere information. But it was
 
 412 ANGLICAN RITUAL. 
 
 visitation of his province, beginning "with Canterbury, his own 
 cathedral," where, says Heylyn, 
 
 " he found the table placed at the east end of the choir by the dean 
 and chapter, and adoration used toward it by their appointment . . . 
 which, having found in so good order, he recommended to them the 
 providing of candlesticks, basons, carpet, and other furniture for the 
 better adorning of the altar and the more solemn celebrating of the 
 blessed sacrament." 136 
 
 26. The Bishop of Lincoln at first objected to Laud's power 
 of inhibition, claiming a papal exemption, and the matter was 
 referred to Noy, who decided in favour of the archbishop, 
 and the visitation took place in August. 137 On the 2Oth, 
 Brent made an order touching the decent keeping of the 
 chancel at Boston. 138 In May, the London clergy petitioned 
 the king for due payment of their tithes, and the matter was 
 
 a royal command. Wilk. Cone. IV. p. 481 ; Collier, vm. p. 83. For the 
 primate's return, see Laud, Hist. pp. 525 528 ; Laud, Works, v. ii. pp. 307 
 315, 317 322, and for the later returns for 1634 1639, pp. 323 370; ante, 
 n. 131. 
 
 136 For the articles and the new cathedral statutes, see Works, v. ii. pp. 453 
 456, 506 545. Stat. 34 enjoined on all "iningressu chori divinam majestatem 
 devota mente adorantes humiliter se inclinabunt versus altare (prout antiquis 
 quarumdum Ecclesiarum Statuti cantum novimus), et de in converso Decano 
 quoque debitam reverentiam exhibebent. " The bowing to the east or to the table 
 seems to have been rigorously insisted on, and to neglect it was a serious offence. 
 One offender objected that God was present everywhere. St. Pap. Dom. Chas. I. 
 CCLXXVIII. 65. Laud's tapers were not lighted at communion ; the altar furni- 
 ture was said to be "no other than such as was in use in the king's own chapel." 
 See St. Pap. Dom. Chas. I. CCLX. 90 ; Cyp. Ang. p. 274 ; Rushw. ii. pp. 274 
 280 ; Collier, viu. p. 93. 
 
 137 See St. Pap. Dom. Chas. I. CCLXIII. 35, 88, 89 for notes on the arch- 
 bishop's power of inhibition, and for the metropolitan visitation articles and those 
 for the diocese of Lincoln ; and Wilk. Cone. IV. pp. 487 490 for Noy's opinion. 
 The communion table at Lincoln was "not decent, the rail before it worse, the 
 organs old and naught, and the copes and vestments embezzled." Cant. Doom. 
 p. 81 ; St. Pap. Dom. Chas. I. CCLXXIV. 12 ; Collier, vin. p. 88. The visita- 
 tion was held by Brent, the vicar general. 
 
 138 Laud's Works, V. ii. p. 498. 10 regulates the seating of the parishioners 
 "according to the payments that everyone shall make towards the public charge 
 of the parish. " Later directions, in 1636 37, make "degrees, estates, qualities, 
 and conditions" the rules. Id. p. 501.
 
 THE REIGNS OF CHARLES I. AND II. 413 
 
 heard and disposed of before and by the king in council. 139 
 The repairs and alterations now made at the chapels at 
 Lambeth and Croydon gave great offence, and were after- 
 wards charged against Laud by the commons. 140 We have, 
 too, this year Goodman's visitation articles. 141 
 
 27. A.D. 1635. On March 26th, Laud gave his vicar-general 
 the needful instructions for the visitation. 142 His articles for 
 Norwich and Winchester are alike, and are doubtless forms of 
 the ones used for the whole province. 143 They direct the 
 
 placing of the table at communion in such convenient sort within the 
 chancel or church as that the minister may be best heard in his 
 prayer and administration, and that the greatest number may com- 
 municate. The ten commandments were to be set up at the east 
 end and scripture sentences written on the walls. The surplice was 
 taken to satisfy the maximum requirements of the rubric and the 
 canons. At Worcester, Glo'ster, Winchester, and Chichester cathe- 
 drals there were no copes, and they were ordered. At Norwich the 
 copes were reported fair, but wanted mending. Several ministers 
 were suspended for non-conformity, and one for allowing his poultry 
 to roost and his hogs to lodge in the chancel. 144 
 
 139 The clergy claimed a tithe of 2s. gd. in the pound rent, but alleged that it 
 was not paid on the true value of the rent. Rushw. II. pp. 269 272 ; Collier, 
 VIII. pp. 87, 88. 
 
 uo Rushw. II. pp. 273 280, iv. p. 196 ; Laud, Hist. p. 435. The crucifixion 
 in painted glass in the east window, the change in the position of the communion 
 table, which had stood tablewise, with the ends east and west and some distance 
 from the wall, ever since the Reformation, and without any rail round it, the 
 placing candlesticks and tapers, besides basons and other silver vessels, upon it, the 
 hanging of an arras shewing the last supper behind it, the introduction and use of a 
 credence, the bowings and adorations, the gaudy Roman copes, never used before, 
 the erection of a new organ, and the consecration of ornaments were alleged 
 against him. Cant. Doom. pp. 59 67, 461 473 ; St. Pap. Dom. Chas. I. 
 CCLXXXVIII. 25, ccci. 68, cccn. 8, 9. 
 
 141 Rit. Com. Rep. II. p. 542. Neile's articles, given in the table of contents, 
 are omitted in the text. 
 
 142 St. Pap. Dom. Chas. I. CCLXXXV. 48. 
 
 143 Rit. Com. Rep. II. p. 547 ; Laud, Works, V. ii. p. 419. 
 
 144 For the articles and orders for cathedrals, etc., see Works, V. ii. pp. 457, 
 462, 463 466, 478, 479, 481, 483 488; Wilk. Cone. iv. pp. 517521 ; Cyp. 
 Ang. pp. 271, 275, 287, 295 ; Cant. Doom. pp. 80, 81 ; St. Pap. Dom. Chas. I. 
 ccxci. 16, ccxcm. 128, ccxcvi. 6, 13, 19. No directions were given as to
 
 414 ANGLICAN RITUAL. 
 
 28. On September, 24th, Dr. Mainwaring reported the 
 " renovations " that he had made at Worcester cathedral. 146 
 Williams, too, visited his diocese, 146 and we find him appeal- 
 ing, on August loth, from the Arches to the delegates. 147 
 On May 23rd, the king confirmed the Scotch canons. 148 We 
 have also a letter, dated November i8th, from Sancta Clara, 149 
 who says, 
 
 " The bearer hereof is sent from our queen to his holiness, and is to 
 remain there as lodger. You know we have one Saint Gregorie 
 
 railing-in or removing the table, and Aylett, an official under the chancellor 
 of London, was met by Laud's articles, delivered by his visitors, justifying, if not 
 directing, the removal of the table at communion time ; but it was clearly about 
 this year that the table, began to be more commonly placed altarwise and railed in, 
 and the upper end of the chancel raised ; but it may be doubted, seeing the fierce 
 opposition the change met with, whether it was ever general in the time of Laud. 
 Rushw. II. p. 207 ; Cyp. Ang. pp. 269 274 ; Neal, I. p. 565 ; St. Pap. Dom. 
 Chas. I. ccxcvi. 27; Collier, vm. pp. 90 93. See post, n. 156. 
 
 145 St. Pap. Dom. Chas. I. ccxcvni. 43; Cant. Doom. p. 81. He reported : 
 the erection of an altar-stone of marble, erected and set on four columns ; the 
 covering the wall behind the altar with azure coloured stuff, with a white silk lace 
 down each seam ; the adorning " the altar " with a pall and frontal ; the putting 
 up' a rail to fence the holy table, and that divers vestments and other ornaments of 
 the church, as copes, carpets, and fronts being turned into players' caps and 
 coats, .... were burned, and the silver extracted put into the church treasury. 
 
 146 Rit. Com. Rep. n. p. 551. For Montague's curious articles, see Cant. 
 Doom. p. 94. 
 
 147 St. Pap. Dom. Chas. I. CCXCV. 51. An inhibition went to the Arches 
 from the delegates. 
 
 148 They were twenty-five in number, and are given in Collier, vm. p. 96 ; 
 Cyp. Ang. p. 280. The Scotch, however, quarrelled with and disclaimed them as 
 being imposed without their approval and consent. A synod had met in 1634 at 
 Dublin, when, by virtue of the king's letters patent, 100 canons were framed and 
 agreed on, and afterwards ratified by the king. Wilk. Cone. IV. p. 498. 
 
 149 Franciscus a St. Clara, otherwise Christopher Davenport, was chaplain to 
 Queen Henrietta, and the author, amongst other works, of the book Deus, Natura, 
 Gratia (the Tract xc. of the time), which he dedicated to the king, and did not 
 refute by afterwards going over to the other side. A supposed intimacy and 
 sundry conferences with Davenport were made the ground of a charge against 
 Laud, but Laud cleared himself of the accusation, shewing that he declined to 
 licence the book, which was in fact printed at Lyons in 1634. Dodd, in. p. 104 ; 
 Laud, Hist. pp. 385 388; Neal, i. p. 598; Cant. Doom. pp. 423 431. 
 Berington says the book gave great offence at Rome, but was pleasing to Charles. 
 It was not, however, put in the Roman Index. Mem. of Panz. pp. 165 168.
 
 THE REIGNS OF CHARLES I. AND II. 415 
 
 Pansano (Panzani) of the oratory who resideth here from his holiness, 
 thus as we hope there will be a beginning of correspondence. He 
 goeth in recto from the queen, but, etc., the agent of the Benedictines, 
 called Father Wilfrid, and Senior (Signer) Georgius Conaeus are 
 designed from hence to be his assistants in this good business." 150 
 
 29. A.D. 1636. On January loth, the Mayor of Plymouth 
 sent to the council an account of the arrest there of a priest 
 who had "popish books, crucifixes, beads, indulgences, pic- 
 tures, and such like superstitious things." 151 On the 28th, the 
 Archbishop of York certified the king of the state of his 
 province. 152 On March 6th, Juxon, the bishop of London, 
 
 150 The mission and intrigue both of Panzani (who came to England this year) 
 and his successor, Conn, were failures, the hostility of the pope to the taking of 
 the oath of allegiance being fatal ; and Brett, who was sent by Charles to Rome 
 to obtain the pope's approval of the oath "of course," says Flanagan, "failed." 
 Urban VIII. "constantly refused to employ his influence in favour of a protestant 
 to the prejudice of a catholic prince, and Charles as obstinately refused to admit 
 of any form of oath which did not include a full and unequivocal disclaimer of the 
 deposing power." Urban had in 1626, upon the mere dismissal of the queen's 
 servants, written to the kings of France and Spain, "exhorting them to arm in 
 defence of God, and to unite in chastising the insolence of a nation whose impiety 
 called to heaven for vengeance." Barberini, however, was now willing "to rob 
 Rome of her most valuable ornaments if, in exchange," the king's name might 
 "stand amongst those princes who submit themselves to the apostolic see." 
 Panzani, Mem. pp. 167 180, 194; Lingard, vn. pp. 186 188; Tierney, v. pp. 
 163, cccxxxviiL No. LX. ; Flanagan, n. p. 3205 Hallam, Const. Hist. n. pp. 
 486 493 ; Dodd, in. p. 75 ; Cyp. Ang. p. 287 ; Cant. Doom. pp. 440 460 ; 
 Rushw. II. pp. 376 413 ; Collier, vin. p. 142. Lingard says, with truth, that 
 " Charles had no idea of a reunion between the churches ; and that, if Laud ever 
 cherished such a project, he kept it to himself." Lord Falkland put it that some 
 had "laboured to bring in an English, though not a Roman, popery ... a blind 
 dependence of the people upon the clergy and of the clergy upon themselves, and 
 have opposed the papacy beyond the sea, that they might settle one beyond the 
 water." This was probably meant of Laud's "Thorough," which the king, for a 
 time, stayed for the State. Nalson, I. p. 769. 
 
 151 St. Pap. Dom. Chas. I. cccxi. 46. 
 
 152 There was, he said, scarcely a beneficed minister stiffly unconformable ; a 
 few stipendiary curates were so, but had submitted. St. Pap. Dom. Chas. I. 
 CCCXII. 84. For other certificates, see Laud, Hist. p. 538 ; Collier, vm. pp. 102, 
 118; St. Pap. Dom. Chas. I. CCCXVi. 8; Cyp. Ang. p. 291 ; Neal, I. p. 385. 
 Mention is made of the suspension or excommunication of all contumacious 
 clergymen, and the setting up by a learned and pious man of a supposed ancient 
 altar-stone on a brick pillar for a communion-table. But as it turned out to be
 
 416 ANGLICAN RITUAL. 
 
 was made lord treasurer. 153 On the 29th, Laud set out certain 
 statutes or orders for the regulation of the arches. 154 On June 
 2 1st, judgment was given by the king in council upon the 
 question whether the primate could visit the two universities 
 jure metropolitano}^ On the 29th, Dr. Aylett reported the 
 great opposition made to his orders for the railing-in of com- 
 munion-tables and for the receiving at the rails. 156 The 
 introduction this year of the English liturgy, with sundry 
 alterations, into Scotland, added to the existing discon- 
 tent, and served to give colour to the false report of an 
 intention to revive popery and set up the mass. And these 
 
 but a gravestone, and to avoid rumours, the bishop had it quietly removed and the 
 ancient communion-table restored, but did not further question the clerk, whose 
 act Laud considered to be very bold, being without the knowledge and consent of 
 his ordinary. The objection to the receiving at the rails was also noted, Laud 
 adding, "this is not regulated by any canon of the church, .... truly I think 
 for this particular the people will best be won by the decency of the thing itself, 
 and that, I suppose, may be compassed in a short time. But if your majesty shall 
 think it fit that a quicker way may be held, I shall humbly submit. " Laud, Hist. 
 P- 543- 
 
 153 Laud remarked on this, "and now if the church will not hold up them- 
 selves under God, I can do no more." Hist. p. 53; St. Pap. Dom. Chas. I. 
 cccxv. 3, 58, 61 ; Rushw. n. p. 288 ; Collier, vm. p. 102. 
 
 154 Wilk. Cone. IV. p. 529 ; Works, v. pt. ii. p. 501 ; St. Pap. Dom. Chas. I. 
 CCCXVII. 64. 
 
 155 It was given for the archbishop, who was thus enabled to carry forward the 
 alterations and reforms in matters of religion or otherwise he desired. Rushw. a. 
 pp. 324 332 ; St. Pap. Dom. Chas. I. cccxxvn. 18 ; Cyp. Ang. p. 296 ; Collier, 
 vm. pp. 103 105 ; Wilk. Cone. IV. pp. 525 528 ; Neal, I. p. 583 ; ante, n. no. 
 
 156 wheeler, a churchwarden at Colchester, had declined in February to alter 
 the position of the table as directed by the ordinary, on the ground that it was 
 illegal to do so, and was excommunicated. Aylett points out to Laud that it was 
 urged to him that it was not so done in the London churches, nor given in charge 
 in Laud's own article books. St. Pap. Dom. Chas. I. cccxiv. 130, cccxxvn. 
 101 ; Cant. Doom. pp. 92, 98. The Chancellor of Lichfield ordered the table .to 
 be placed on three steps, that the celebration might be seen in the church. Id. 
 cccxxx. 40. And Laud ordered the removal of galleries and raised seats, together 
 with all monuments at the east end of the chancel. See Fuller, Ch. Hist. XI. pp. 
 150, 151, who notes the disputes about the holiness of churches, the bowing 
 towards the table, the use of the "altar" for the communion-table, and its place 
 both at, and out of, communion time. But it never seems to have occurred to 
 Laud or anyone that either the proviso in the act, or the rubric, were in force so 
 far as the ornaments of the second year of Edward VI. were concerned.
 
 THE REIGNS OF CHARLES I. AND II. 417 
 
 "novations in religion" were amongst the long list of offences 
 charged against Laud. 157 The king gave, on October 28th, 
 formal instructions for its use, and on December 2Oth, autho- 
 rised it by a royal proclamation. 158 
 
 We have this year Wren's remarkable and curious visita- 
 tion articles and injunctions, 159 and Bishop Williams published 
 a reply to "The Coal from the Altar." 160 
 
 30. A.D. 1637. The question of the ecclesiastical procedure 
 was now revived, and the holding of the bishops' courts, the 
 issuing of process, and the pronouncing church censures in 
 their own names, instead of the king's, was objected to. The 
 opinion of the judges was therefore required and given, on 
 
 157 Laud said in his defence, "I have no popish spirit we live in a 
 
 church reformed, not in one made new. Now all reformation that is good and 
 orderly takes away nothing from the old but that which is faulty or erroneous. 
 
 If anything be good, it leaves that standing these variations were taken 
 
 either from the first book of Edward VI., which was not popery, or from some 
 ancient liturgies which savoured not of popery." Laud, Hist. pp. 87 143; 
 Collier, vill. pp. 107 116; Lingard, vn. pp. 206, 267; Rushw. II. p. 84, 
 
 158 Rushw. n. p. 343, 386408; Cyp. Ang. pp. 304309, 315335; Neal, 
 i. pp. 604615; Fuller, xi. pp. 160 169; Collier, vm. pp. 109, 112, 135. It 
 was to come into use on Easter Day, 1637, but this was deferred till July 23rd. 
 One result was the tumult, on July 23rd, at Edinburgh, when Jenny Geddes saluted 
 the bishop with her stool, and the remark, "Out, thou false thing, dost thou say 
 the mass at my lug"? Whilst the people cried, " A pope ! a pope ! antichrist ! 
 antichrist ! stane him ! stane him ! " Several royal proclamations (one of them 
 expressing the king's abhorrence of the superstition of popery) were issued 
 to quell the rising storm. The disorders that followed the introduction of the 
 Scotch liturgy proved fatal to Armstrong, the king's fool, who was sentenced to 
 have his coat pulled over his head, to be discharged from the king's service, and 
 banished the court for "certain scandalous words of a high nature" spoken by 
 him to Laud as he was going to the council table, the words being, " Wha's feule 
 now? Doth not your grace hear the news from Striveling about the liturgy?" 
 Rushw. II. p. 470. 
 
 159 Neal says there are 897 questions. Wren knew nothing of the "six points." 
 He required the minister at all times to be in his surplice and hood whensoever he 
 is in public to perform any part of his priestly function. Rit. Com. Rep. u. p. 
 565; St. Pap. Dom. Chas. I. cccxxxix. 54; Neal, I. p. 585. Out of the 1500 
 clergy in his diocese, there were not over 15 excommunicated or suspended. 
 St. Pap. Dom. Chas. I. cccxxxvn. 19. 
 
 160 Heylin wrote the "Antidotum Lincolniense," and Pocklington the " Altare 
 Christianum" in answer. Collier, vm. pp. 119, 120 ; Hacket, pt. ii. pp. 102 109 ; 
 Cant. Doom. p. 206; Cyp. Ang. pp. 311 313. 
 
 27
 
 41 8 ANGLICAN RITUAL. 
 
 May 1 2th, in the bishops' favour; and it was followed, on 
 August 1 8th, by a royal declaration confirming it. 161 
 
 31. In March we have a return, by Sir N. Brent, of his 
 metropolitan visitation of the diocese of London. 162 On May 
 7th came an order of the king in council directing a procla- 
 mation to issue for the suppression of F. Sales' " Introduction 
 to a Devout Life." 163 On the 9th, the Master of the Temple 
 petitioned the king, as ordinary, for an order to be made 
 touching the placing of the communion table. 164 On the loth, 
 Laud gave directions as to the disposition of offertory 
 money. 165 
 
 32. On July 1st, he "procured a Star Chamber decree for 
 regulating the press." It provided that 
 
 "none shall presume to print any book or pamphlet whatsoever, 
 unless the same be first licensed, with all the titles, epistles, and 
 prefaces therewith imprinted, by the Lord Archbishop of Canterbury 
 or the Bishop of London for the time being or by their appointment. 
 . . . And that no books whatever shall be re-printed, though formerly 
 licensed, without a new license first obtained." 166 
 
 161 Prynne and Bastwick had raised the question. Collier, vill. p. 130; Cyp. 
 Ang. pp. 321 323; Wilk. Cone. IV. pp. 534, 536; Rushw. n. p. 450; Card. 
 D. A. n. p. 212; St. Pap. Dom. Chas. I. CCCLXVi.; ante, p. 354, n. 128. In 
 March this year an account of all the various ecclesiastical courts and officers was 
 drawn up. It is given in Mr. Rothery's return, p. xxvi., and St. Pap. Dom. 
 Chas. I. CCCL. 82. 
 
 162 St. Pap. Dom. Chas. I. CCCLI. 100. 
 
 163 The proclamation came out on May I4th. It directed the book to be 
 publicly burnt as popish. St. Pap. Dom. Chas. I. CCCLV. 127, CCCLVI. 49 ; 
 Collier, vm. p. 145 ; Rushw. II. p. 410; Cyp. Ang. p. 338 ; Cant. Doom. p. 187. 
 
 164 The master stated that the altar or holy table, pulpit, and reading place in 
 the church were not put as in other churches ; that the Temple Church was a 
 "choir church" exempt from episcopal jurisdiction and subject directly to the 
 king, and petitioned for an order that the table, pulpit, and desk should be placed 
 as in the royal chapel. The king made the order. St. Pap. Dom. Chas. I. 
 CCCLV. 148, 149. 
 
 165 It was an order made by Laud and the lord keeper in the cause of the 
 vicar against the mayor, etc. , of Plymouth. The churchwardens were to receive 
 and distribute it amongst the poor. St. Pap. Dom. Chas. I. CCCLV. 169. The 
 new rubric of 1662 directs it to be disposed of as the minister and churchwardens 
 shall think fit ; the bishop to appoint in case of difference. 
 
 166 Rushw. n. pp. 450, 463 ; Collier, vni. p. 145 ; Neal, i. p. 595 ; Cyp.
 
 THE REIGNS OF CHARLES I. AND II. 419 
 
 On the 24th, Williams, bishop of Lincoln, was sus- 
 pended. 167 On December 2Oth, the king forbad, by a 
 proclamation, 
 
 the withdrawing of his subjects to the Roman superstition and the 
 forsaking the Church of England, and likewise the resorting to masses 
 and service celebrated according to the rites of the Church of Rome, 
 expressly contrary to the law of the realm. 168 
 
 Laud visited the peculiars of Canterbury this year, 169 and 
 we have notes of the visitation of 115 churches in Bucking- 
 hamshire. 170 
 
 33. A.D. 1638. This year the innovations in religion, the 
 railing in of the table, the placing it at communion time 
 against the chancel wall, and the receiving at the rails, the 
 reading the book of sports, and the doing reverence toward 
 the altar, met with continued resistance, both from ministers, 
 
 Ang. p. 341 ; Cant. Doom. p. 179. And see the complaint in the commons on 
 February I2th, 1629 ; and St. Pap. Dom. Chas. I. CCCCLVIII. 46, CCCCLXXIII. 93. 
 
 167 Williams had been, when lord-keeper, Laud's early friend and benefactor. 
 Laud, however, says Collier, "concurred in the censure with the rest of the Star 
 Chamber, and harangued with great vehemence and length upon Williams' 
 offence." Williams was discharged out of the Tower in 1640. Collier, vm. pp. 
 132 135 ; St. Pap. Dom. Chas. I. CCCi.xui. 108, CCCLXIV. 42 44 ; Cyp. Ang. 
 pp. 323 327; Hacket, pt. ii. pp. 116 139. Bishop Hacket says that Laud 
 sought to have Williams deprived for his book on the holy table ; and this appears 
 to be the fact, for he was put into the high commission court on account of it, 
 Sir J. Lambe being appointed to exercise ecclesiastical jurisdiction in the county of 
 Leicester during the suspension. Ib. p. 129 ; St. Pap. Dom. Chas. I. CCCLXVI. 
 79, CCCLXXXVI. 96, CCCCLXIX. 98, CCCCLXX. 83. 
 
 168 Rushw. II. p. 453. Another proclamation followed on June 28th next 
 year, in which the king said he would "maintain the true protestant Christian 
 religion," and not press the Scottish canons or service-book. St. Pap. Dom. 
 Chas. I. CCCLXX. 27, cccxcni. 66 ; Laud's Works, v. pt. ii. pp. 586 606 ; 
 ante, n. 148. 
 
 169 Rit. Com. Rep. ii. p. 572 ; ante, p. 376, n. 224. 
 
 170 St. Pap. Dom. Chas. I. CCCLXVI. 79; Cant. Doom. p. 101. For notes of 
 other visitations see St. Pap. Dom. Chas. I. CCCLXX. 51, 57, CCCLXXV. 54, where 
 the removal of the chancel-benches and desks and the placing the table altarwise 
 with rails is ordered. In London we read of the communion being still given in 
 the pews, and that many tables were not railed in, and some were still placed in 
 the middle of the chancel. St. Pap. Dom. Chas. I. CCCLXXI. 39. For Laud's 
 account of his province for the year see Hist. p. 546 ; Works, v. pt. ii. p. 355. 
 
 27 2
 
 420 ANGLICAN RITUAL. 
 
 churchwardens, and people ; m whilst the king's letter of 
 February 4th to the high commissioners, directing them how 
 to proceed against and treat those who refused to take the oath 
 ex officio, served but to hasten the already gathering storm. 172 
 It was not possible that either Laud or the king could be 
 blind to the omens, or unaware of the extreme gravity of the 
 situation both in England and Scotland ; but they appear to 
 have had no misgivings as to the wisdom or results of the 
 policy that was pursued. The clouds, however, burst more 
 quickly and with greater force than they probably ex- 
 pected. 173 
 
 34. We meet, on May 3Oth, with the proceedings in the 
 
 171 St. Pap. Dom. Chas. I. cccLXVin. 74, CCCLXXV. 99, 109, CCCLXXVIII. 72, 
 CCCLXXXI. 60, 63, 88, CCCLXXXVII. 68, cccxcm. 15, cccxcui, 75, 92, cccxcv. 
 79, ccccvi. 88, ccccvu. 6, ccccx. 9, ccccxv. 7; Cant. Doom. p. 96. Heylyn 
 says the puritans objected, not to the coming up to the rail, but to the going into 
 the chancel. This, however, may be doubted, for it is clear that up to Laud's 
 time the communion was commonly received at and around the table usually 
 placed in the midst of the chancel, but sometimes in the body of the church. 
 Cyp. Ang. p. 96. 
 
 172 Card. D. A. n. p. 217 ; Wilk. Cone. IV. p. 537. The king now directed 
 that those who refused to be sworn or, being sworn, to answer should be adjudged 
 as having confessed, and the matters objected to be taken pro confesso. 
 
 m \y e rea( j > on March 28th, 1639, that "my Lord of Canterbury's men wear 
 swords," but for what reason is not stated. In Scotch affairs the king did not 
 advise with his council, as in English matters, but chiefly with Laud, who, during 
 the absence of the Marquis of Hamilton, was supreme. Every step taken served 
 but to intensify the feeling roused in Scotland, and to give shape to the daily 
 increasing strength of the opposition. Laud appears to have neither understood 
 nor gauged its depth and width. He probably saw in it a wilful and wicked resist- 
 ance to a good and pious work which, in conformity with his policy of "thorough," 
 he was little disposed to give up. The king was equally blind, though from other 
 causes. The success against Hampden had established the royal independence of 
 parliament, and it seemed as if, in England, the battle against the constitutional 
 liberties of the people had been won, and parliamentary government fairly got rid 
 of for a lifetime at least. The courts were subservient to the crown. Laud was 
 first both in church and state, and found, in the high commission and Star 
 Chamber, powerful agents for enforcing his will, too often with a severity that 
 in these days seems as incredible as unintelligible, and so things went from bad to 
 worse, and the foundations of our civil and religious liberties had to be relaid in a 
 soil red with the blood of citizens. St. Pap. Dom. Chas. I. (1637 38) ccccxv. 
 65, pref. x. xii., cccxcm. 33. On the king against Hampden, see Rushw. II. 
 pp. 481605; St. Pap. Dom. Chas. I. cccxiv. i 10.
 
 THE REIGNS OF CHARLES I. AND II. 421 
 
 case of Wm. Pickering, 174 and we have three sets of visitation 
 articles, by the Bishops of Chichester and Norwich and the 
 Archdeacon of Worcester. 175 The Bishop of Chichester asks, 
 
 " Is your communion table an altar, strong, fair, and decent ? Is 
 it set, according to the practice of the ancient church, upon an ascent 
 at the east end of the chancel, with the ends north and south ? Is it 
 compassed in with an handsome rail to keep it from profanation, 
 according to an order made at the metropolitical visitation ? 
 
 "Is divine service orderly performed in your church by your 
 minister or curate upon appointed times as the book of common 
 prayer prescribeth, without any kind of alteration, addition, or 
 omission ? 
 
 " Is he entirely conformable to all orders, rites, and ceremonies 
 of the church, or using them only for a show ? 
 
 " Doth he in celebration of divine service use such vestments as 
 are enjoined by authority? Doth he constantly in performing that 
 duty wear a surplice and an hood (if he be a graduate) suitable to his 
 degree ? 
 
 " Does he preach in such a solemn habit as becomes him, in a long 
 gown and cassock, not in a riding or ambulatory cloak ? " 176 
 
 35. Montague also speaks of the "communion table or 
 altar," 177 and enquires : 
 
 174 Pickering, who was a papist, had said that the king was one too ; for this 
 he was sentenced by eight members of the court to be pilloried and lose his ears, 
 and to be fined ^10,000 and whipped. The lord chamberlain suggested branding 
 with the letter L and the tongue bored with an awl. The lord keeper added a 
 special imprisonment for life or during the king's pleasure, whilst Laud was for 
 "the highest sentence." St. Pap. Dom. Chas. I. cccxci. 85. The case is an 
 instance of the harshness of the time ; and see Knight, Hist. III. p. 439. 
 
 175 Rit. Com. Rep. n. pp. 576, 579, 585. 
 
 176 Tit. ii. 6, iii. 8, 9, 10, 12. He refers, like Montague, to the incumbent 
 and not to the lecturer, not that it made any difference. See Perry, Ch. Orn. p. 
 392. note a. Pepys notes the hearing "a poor cold sermon" of a Dr. Lamb at 
 Westminster Abbey "in his habit," and the seeing a Mr. Mills in a surplice, 
 "but it seemed absurd for him to pull it over his ears in the reading-pew, to go 
 up to the pulpit to preach without it." Diary, Oct. 7th, 1660, Oct. 26th, 1662. 
 This is the Mr. Mills who, in a sermon of August gth, 1663, preaching on the 
 authority of ministers was, says Pepys, "methought a little too high," for he 
 quoted approvingly the saying ' ' that if a minister of the word and an angel should 
 meet him together, he would salute the minister first." See App. U. 
 
 177 Tit. iii. 7. On the use of the word "altar," he says, "if we will (as we
 
 422 ANGLICAN RITUAL. 
 
 " Doth your minister officiate divine service in one place, upon 
 set times, in the habit and apparel of his order, with a surplice, 
 an hood, a gown, a tippet? not in a cloak or sleeveless jacket, 
 or horseman's coat." 178 
 
 Laud, in his report of his province for this year, speaks of 
 the receiving at the rail set before the communion table 
 as being commonly practised. 179 
 
 On September Qth, the king sent instructions to the Mar- 
 quis of Hamilton, empowering him to revoke the Scottish 
 service book, canons, and high commission, and, on September 
 2 1st, by proclamation, made void all acts of council tending 
 to establish them, but it was too late. 180 
 
 36. A.D. 1639. On February loth, Laud's book against 
 Fisher was printed ; in April the king marched against the 
 Scots, and the troubles began, and, in consequence of " the 
 Scottish rebellion," the king, on December 5th, decided to 
 call a parliament. 
 
 In Laud's account of his province for this year, the last he 
 ever sent in, he mentions the snatching away during service 
 time, by a dog, of the " loaf of bread prepared for the holy 
 sacrament," and that, as none other fit for the sacrament was 
 to be had in the town, there was no communion. 181 
 
 37. A.D. 1640. On April I3th, parliament, and the next 
 
 profess to do) follow the course and practice of the ancient, primitive, apostolical 
 church, we ought not to traduce or be offended at the name, thing, or use of altar, 
 whereat a manifold sacrifice is offered to God." Tit. vii. 12. See St. Pap. Dom. 
 Chas. I. CCCLXXXVI. 63, ccccvi. 108. Montague called transubstantiation "that 
 monster of monsters." Gag. Pref. p. 12. 
 
 178 Tit. v. 1 6. 
 
 179 "For the thing itself, it is certainly the most decent and orderly way, and 
 is practised by your majesty and by the lords in your own chapel, and now almost 
 everywhere else." But the Bishop of Norwich reported that his diocese was 
 troubled about it. Laud, Hist. p. 557 ; Hist. v. pt. ii. p. 360. 
 
 180 Rushw. n. pp. 754, 759, 762. 
 
 181 Laud, Hist. p. 562. The town was Tadlow, and the communion-table 
 was not railed in. As it was the only loaf of the kind in the town, it would 
 probably be made for the communion. Ante, p. 205. Laud notes a falling-off 
 and (in the case of many that were brought to good order) a refusal to receive at 
 the rails. Works, V. pt. ii. pp. 362, 364, 367.
 
 THE REIGNS OF CHARLES I. AND II. 423 
 
 day, the two convocations, 182 met. On the i/th, the bishops 
 met in Henry VIII.'s chapel, at Westminster, 
 
 and after prayers, the usual protestation by the dean and chapter of 
 Westminster was made ; after which the clergy were sent for, who 
 came and presented the Dean of Chichester as prolocutor, and the 
 primate, with the assent of the bishops, allowed the election. Laud 
 then read the king's letters, authorising and licensing them to 
 
 " consider, consult, and agree upon the exposition or alteration of any 
 canons or canons now in force, and of and upon such other new canons, 
 orders, ordinances, and constitutions as they, the said Lord Archbishop 
 of Canterbury, president of the said convocation, and the rest of the said 
 bishops and other the clergy of the province or the greater number of them 
 (whereof the said Lord Archbishop of Canterbury, president of the said 
 convocation, to be one), shall think necessary or convenient." The canons, 
 orders, etc., when treated on and settled, were to be exhibited to the king 
 for approval, confirmation, rejection, or otherwise, as he should think fit, 
 requisite, and convenient ; and nothing was to be agreed on that was 
 contrary " to the liturgy established, or the rubric in it, or the thirty-nine 
 articles, or the doctrine, orders, and ceremonies of the Church of England 
 already established ; " nor were any of the canons to be of any force in law 
 until approved by letters patent under the great seal. 
 
 The prolocutor and clergy present were then told to consider the 
 questions of a subsidy and the canons, and to give in written 
 opinions to the primate and bishops. They were then dismissed, and 
 the bishops continued for some time in conference, the provincial 
 synod being prorogued by the primate (with the consent of the other 
 bishops) to the 22nd. 183 
 
 On the 22nd the synod of bishops met, and seven were dismissed 
 to attend the parliament. After a discussion and conference with the 
 other bishops, the primate sent for the lower house, and informed 
 
 182 For the Ada et Decreta, see Nalson, I. pp. 351 376; Syn. Ang. pt. ii. 
 pp. 954, eel. 1702, pp. 167 197, ed. 1854; Card. Syn. n. pp. 603 630, I. 
 pp. 380415 ; Wilk. Cone. iv. pp. 533553. It met at St. Paul's in the chapter- 
 house. Cyp. Ang. p. 396; Fuller, xi. p. 167; Wake, p. 515. For the king's 
 visit to Laud, see St. Pap. Dom. Chas. I. CCCCXLV. 73. 
 
 IBS puller speaks on this occasion of "both the houses of convocation being 
 joined together." But they did not sit or consult together, but separately. Ch. 
 Hist. XI. p. 168 ; Nalson, I. pp. 358 361. The vicar-general, Brent, attended. 
 "Nothing could be done without the archbishop's being a party." Collier, viu. 
 p. 175. For the royal commission to Laud see St. Pap. Dom. Chas. I. CCCCL. 
 95 ; Rymer, XX. pp. 403405.
 
 424 ANGLICAN RITUAL. 
 
 them that the bishops had agreed to give six subsidies, and requested 
 their prompt assent, which was given, and the usual committees of 
 both houses were appointed to examine and correct the book of 
 subsidies. The primate then gave the prolocutor the draft of two 
 canons agreed on by the bishops, with strict directions as to how the 
 lower house was to receive and treat them, and so dismissed him, the 
 synod remaining in conference for some time longer, being prorogued 
 to April 24th, and then to the 25th, when the subsidy, and a form of 
 prayer for the parliament, and the matter of the canons were treated 
 of, and the synod prorogued to April zgth and May 5th, on which 
 day parliament was dissolved. 181 
 
 38. On May 6th, convocation again sat, anticipating a 
 dissolution as usual, but, to the amazement, it seems, of very 
 many, it was adjourned, by a commission from Laud, to the 
 9th, 185 and then, and again, to the 1 3th, when a fresh commis- 
 sion and license from the king, dated the I2th, was brought 
 in and read, and the convocation was continued as a synod. 
 
 The letters patent differed from the previous ones in the power to 
 sit and to continue during the king's pleasure, instead of during the 
 present parliament. 186 Laud took occasion to mention the attack by 
 the people, on the nth, on his palace at Lambeth, 187 and a com- 
 
 184 See Cyp. Ang. pp. 399 402 ; Nalson, I. pp. 361 363. 
 
 iss "One of the clergy" (Heylyn himself) "had made the archbishop 
 acquainted with a precedent in Queen Elizabeth's time " for the grant of a subsidy 
 by the clergy, "without the help of parliament." Thirty-six members out of 
 sixty-six protested that the continuance of the one after the dissolution of the other 
 was without precedent. To quiet their scruples, a case was the next day submitted 
 to some of the privy council and the judges. Fuller, xr. p. 364 ; Cyp. Ang. pp. 
 402, 403; Clarendon, Hist. Reb. I. pt. i. p. 204; Collier, vill. p. 176; Lath- 
 bury, Conv. p. 246. For the king's letter on the subsidy, see St. Pap. Dom. 
 Chas. I. CCCCLIV. 13. 
 
 186 The letters patent are given in Nalson, i. p. 359, as and for the ones read 
 on April 17th, with which they were, in fact, identical with this exception. "By 
 virtue of this new commission," says Fuller, "we were warranted still to sit, not 
 in the capacity of a convocation but of a synod, to prepare our canons for the royal 
 assent thereto; thus was an old convocation converted into a new synod." Ch. 
 Hist. XI. pp. 168, 169 ; St. Pap. Dom. Chas. I. CCCCLIII. 14, 15, 102. 
 
 187 The synod met under the protection of a guard of the Middlesex trained 
 bands. Cyp. Ang. p. 403. One Archer, a glover, was arrested and committed to 
 the Tower, a warrant in the king's own hand being sent to the lieutenant to rack 
 him at discretion, unless he made a clean answer to the questions proposed.
 
 THE REIGNS OF CHARLES I. AND II. 425 
 
 mittee of fourteen members of " the lower house of commons," as 
 Nalson puts it, was chosen to consider the canons to be framed by the 
 bishops, whom Laud requested to prepare a book of articles for 
 common use at visitations, and also a form for the consecration of 
 churches, chapels, and cemeteries. 188 On the i5th the opinion, given 
 on the 1 4th, as to the legality of the continuance of convocation was 
 probably read, and a message from the king was delivered by Sir H. 
 Vane, secretary of the State, who then retired with Laud to 
 deliberate with the king at Whitehall. 189 
 
 On the 1 6th, the prolocutor presented Laud with the heads 
 of certain canons agreed to by the lower house, and Laud discussed 
 with the bishops certain questions of tithes, oblations, and fees, 
 and of choosing churchwardens and parish clerks, which vexed the 
 clergy. On the i8th a king's letter, dated the i7th, referring to his 
 licence of the i2th, required the framing and passing of a canon to 
 preserve the kingdom against all growth and increase of popery, and 
 also of any heretical or schismatical opinions. 190 On the igih the 
 Bishop of Ely reported to Laud that he and two other bishops had 
 
 Archer was perhaps one of the ringleaders, and probably the last man racked in 
 England. St. Pap. Dom. Chas. I. CCCCLIII. 41, 42, 61 65, CCCCLIV, 39, 53, 54, 8l. 
 The warrant is given in Jardine, p. 108. The train bands were the king's guard. 
 St. Pap. Dom. Chas. I. ccccLi. 107. 
 
 188 Syn. Ang. sess. x. p. 32, ed. 1702; p. 182, ed. 1854. "Dimisso domino 
 prolocutore, . . reverendissimus colloquium habuit cum confratribus suis, ut ex- 
 cogitarent imprimis de canonibus novis concipiendis, et deinde de veteribus 
 canonibus percontandis et examinandis, ad effectum eisdem addendi, vel eos sup- 
 plendi, si hujusmodi sacrae synodo expedire videatur." The synod affirmed the 
 canons of 1603. Rit. Com. Rep. II. p. 592. 
 
 189 "The opinion of the lord keeper, the judges, and others, of the king's 
 council on the continuance of the convocation was as follows : The convocation 
 being called by the king's writ under the great seal, doth continue until it be dis- 
 solved by writ or commission under the great seal, notwithstanding the parliament 
 being dissolved. May I4th, 1640. John Finch, M. S. Gustos, H. Manchester, 
 John Bromston, Ralph Whitfield, Robert Heath, Edward Littleton, John Banks." 
 The opinion said nothing of the validity or legality of the acts of a parliamentary 
 convocation continuing to sit after the prorogation. or dissolution of parliament. 
 For the king's message, see Nalson, I. p. 3j55 ; Clarendon, Hist. I. pt. ii. p. 205 ; 
 and on the action of convocation, St. Pap. Dom. Chas. I. CCCCL. 73. 
 
 190 It also directed an oath to be framed to be taken by the clergy, binding 
 them to constantly adhere to the doctrine and discipline established, and never 
 give way to any innovation or alteration thereof. St. Pap. Dom. Chas. I. 
 CCCCLIII. 102. See post, n. 197.
 
 426 ANGLICAN RITUAL. 
 
 consulted with the lord chief justice of the common pleas concerning 
 the expunging of certain words in the canon against recusants and the 
 insertion of others more fit. On the 2oth, the bishops debated, and 
 agreed to the canon against Socinians, and the form of the oath, etc., 
 introduced by Laud ; both were then sent to the clergy house to be 
 agreed to. On the aist, a king's letter for a benevolence was read, 
 and the bishops debated certain canons presented by the prolocutor 
 concerning rites and gestures. On the 22nd, Laud discussed with 
 the bishops the canon for the receiving the sacrament and the 
 placing of the table. The Bishop of Gloucester protested, and 
 objected to the authority of the synod for the making of canons, 
 though he admitted its power to grant a subsidy. After the present- 
 ment of the book of articles and three canons sent down to 
 and debated in the clergy house and some petitions, Laud and the 
 bishops discussed the canons against sectaries, separatists, and other 
 matters. On May 23rd, the book of visitation articles was debated 
 and committed to the Bishops of Exeter and London, and finally, 
 after four other sessions, the book of seventeen canons was, on the 
 2pth, subscribed by Laud and fifteen bishops, ex animo, and by the 
 Bishop of Gloucester, but only on a threat of deprivation. 191 They 
 were confirmed by the king on June 3oth following, and ordered to 
 be kept in both provinces. 192 
 
 191 He was suspended by Laud the same day for refusing to say whether he had 
 signed ex animo or no, and committed to prison, being released on taking the oath 
 on July loth. He afterwards resigned. St. Pap. Dom. Chas. I. CCCCLV. 53, 
 CCCCLVI. 25, CCCCLIX. 36, ccccLXV. 29 ; Laud, Hist. p. 58. The clergy also 
 subscribed the canons. They were read in the York synod on June 8th. Wilk. 
 Cone. IV. p. 553. See post, n. 197. 
 
 !92 Nalson, I. p. 374 ; Wilk. Cone. IV. p. 552 ; Card. Synod. I. pp. 380 389, 
 413 415. Lord Clarendon says the canons were debated at the council board 
 for several days, but were then, by the unanimous advice of the council, confirmed 
 by the king. Hist. Reb. I. pt. i. pp. 148, 205. The king deals with the question of 
 the rites and ceremonies then so much objected to as contrary to law and introduc- 
 tive of popish superstitions, and says they "were not only approved of and used 
 by those learned divines to whom, at the time of the reformation under King 
 Edward VI., the compiling of the book of common prayer was committed, divers 
 of which suffered martyrdom in Queen Mary's days, but also again taken up by 
 this whole church under Queen Elizabeth ; " and that, following the examples of 
 King Edward VI. and "of Queen Elizabeth, who sent forth injunctions and 
 orders about the divine service and other ecclesiastical matters," he had, according 
 to the act in that behalf, and with the advice of the metropolitan and the ecclesias- 
 tical commissioners appointed under the great seal, given the convocations leave 
 to treat on certain canons. Laud, Works, v. pt. ii. pp. 609633.
 
 THE REIGNS OF CHARLES I. AND II. 427 
 
 39. Of the 17 canons: 
 
 Can. i affirmed the lawful and independent authority of the most 
 high and sacred order of kings over the state ecclesiastical and civil 
 to be of divine right and natural order. The care of God's church, 
 the power to call and dissolve national and provincial councils being 
 committed to kings. 
 
 Can. 2 provided for the keeping of the days of the king's 
 inauguration. 
 
 Can. 3 and 4 dealt with popery and Socinianism. 193 
 
 Can. 5 made provision against sectaries. 
 
 Can. 6 enjoined an oath to be taken against all innovations in 
 doctrine, discipline, or government, and against bringing in the 
 "popish doctrine" of subjecting the church to the "usurpations and 
 superstitions of the see of Rome." 
 
 Can. 7 treated of the place of the table, communions at it, and 
 the obeisance at going in and coming out of church. 191 
 
 193 The third canon "for the suppressing of the growth of popery" requires 
 all ecclesiastical persons to use all possible care and diligence "to reduce all such 
 to the Church of England, who are misled into popish superstitions." On this 
 see St. Pap. Dom. Chas. I. CCCCLIII. 102. 
 
 194 The 7th canon sufficiently and amply clears Laud and the convocations of 
 all suspicion of sympathy with or leanings toward Rome, and is of decisive value. 
 It speaks plainly and exactly of "popish superstition," of "that gross superstition 
 of popery" which it was the design and work of the Reformation to "root out of 
 the minds of the people, both the inclination thereunto and memory thereof, espe- 
 cially of the idolatry committed in the mass, for which purpose all popish altars 
 were demolished ;" and with the idolatrous worship and its altars there went, of 
 necessity, both incident and accessory in ritual and ceremonial. And, instead of 
 the idolatrous altar, " it was then ordered by the Injunctions and Advertisements of 
 Queen Elizabeth of blessed memory " that the ' ' holy tables " should stand where 
 the altars stood, but " saving always the general liberty left to the bishop by law 
 during the time of administration of the holy communion "; the table being called 
 an altar only in the sense in which the primitive church so called it. To this table 
 "all communicants with all humble reverence shall draw near and approach . . . 
 there to receive," and the doing reverence and obeisance thereto was "according 
 to the most ancient custom of the primitive church, in the purest times," and not 
 meant as an act of worship to the table, the east, or church, or anything in the 
 church, or to any corporal presence of Christ on the table, or in mystical elements, 
 but only for the advancement of God's majesty. 
 
 In the formal deliberate opinion, then, of Laud, the whole body of bishops 
 and clergy representatives of both provinces, popery was a gross superstition, the 
 mass an idolatrous service, altars were abolished and illegal, and the Advertise- 
 ments were the authoritative orders of Queen Elizabeth, of no less strength and
 
 428 ANGLICAN RITUAL. 
 
 Can. 8 required conformity in preaching. 
 
 Can. 9 ordered one book of articles to be used at all parochial 
 visitations. 195 
 
 The conversation of the clergy, chancellors' patents, chancellors' 
 censures, excommunication and absolution, commutations of penance, 
 concurrent jurisdiction, marriage licences and vexatious citations 
 were dealt with by the remaining eight. 
 
 40. In ritual and ceremonial the synod left matters very 
 much as it found them. It formally condemned the gross 
 superstitions of Rome and the idolatry of the mass, and 
 declared the place of the table out of communion time to be 
 a thing indifferent, but judged it fit that the practice of the 
 
 effect than her Injunctions. Whatever the legal value of these canons may be, 
 they remain on record as the unanimous decision of the synods on the points 
 touched upon ; king, bishops, and clergy being all agreed. Ante, p. 369, n. 193. 
 
 195 The letters patent having provided that the canons or things to be con- 
 sidered in the convocation should not be contrary to "the liturgy established or 
 the rubric in it" the book of articles (prepared and made by the bishops "out of 
 the rubrics of the service-book and the canons and warrantable rules of the 
 church" for "the better settling of an uniformity in the outward government") 
 has a special and authoritative interest. It was compiled by Heylyn, and, after 
 discussion, was committed (as we have seen) to the bishops of Exeter and Oxford 
 for examination. The orders in it (affirming the Advertisements) received the 
 express and formal sanction of the king and metropolitan, as well as of the bishops 
 and the clergy representatives of the synods of both provinces, and the order 
 taken therein represents what was then supposed to be the actual legal rubrical 
 and canonical requirements, the lawful order, in fact, in matters of ritual and 
 ceremonial. Heylyn placed in the margin before each article "the particular 
 canon, rubric, law, injunction, or other authentic evidence upon which it was 
 grounded." The book was first published for Bishop Juxon's visitation, and has 
 come down to us. With the rubric and proviso known to and before it, the synod 
 affirmed the order of Can. 58 of 1603, and enforced the surplice and hood as the 
 one lawful use in saying the public prayers or ministering the sacraments and 
 other rites of the church, whilst the gown was to be used in preaching. If the 
 two lights, incense, the vestments, 'the eastward position, wafers and the mixed 
 chalice were then lawful, the synod did not know it. The order in the book of 
 articles was taken by the express authority of the king, both initial and final, and 
 the equally express advice of the metropolitan and ecclesiastical commissioners 
 (according to the act) as is set out in the letters patent confirming the canons, 
 orders, ordinances, and constitutions treated of, concluded, and agreed upon by 
 virtue of the king's authority. Ante, n. 192 ; Cyp. Ang. p. 413 ; Lathbury, Conv. 
 p. 249 ; Rit. Com. Rep. II. p. 588 ; and see also the Articles of Bostock and 
 White, id. pp. 595, 599.
 
 THE REIGNS OF CHARLES I. AND II. 429 
 
 cathedral or mother churches should be followed ; whilst at 
 communion the liberty left to the bishop by law remained 
 intact. The use of a rail was ordered, not to receive at but, 
 to preserve the tables from profanation. 196 The " obeisance " 
 was heartily commended, and not commanded, but only as an 
 act of worship to God "and no otherwise," and not to the 
 east, the table, the church, or anything in it. These changes 
 that had caused so much alarm and disorder were so disposed 
 of and explained as to prevent, if possible, any objection 
 being fairly taken to them. 197 
 
 41. The king opened parliament in person. In the 
 commons 
 
 196 "We judge it fit and convenient, according to the word of the service 
 book established by parliament, 'Draw near,' etc., that all communicants, with all 
 humble reverence, shall draw near and approach to the holy table, there to receive 
 the divine mysteries." Can. 7 ; ante, p. 369, n. 193 ; p. 391, n. 46 ; p. 392, n. 49. 
 The chancel-rail allowed of the moving of the table, "the general liberty left to 
 the bishop by law, during the time of administration of the holy communion " 
 being expressly reserved. 
 
 197 For the book of canons signed by Laud, the fourteen bishops, and eighty- 
 nine clergy, see St. Pap. Dom. Chas. I. CCCCLV. 47. For Lambe's notes on them, 
 Bishop Goodman's petition to the king, the objections made to the oath prescribed 
 by the canons, and other particulars relating to the synod, id. 51 57) 94> CCCCLXI. 
 83 94, CCCCLXIII. 6, 54, 62, 70, CCCCLXIV. 13, 30, 73, CCCCLXV. 8, 12, 28, 67 ; 
 Nalson, I. pp. 351 376; Rushw. III. pp. 1205 1209, 1187; Lingard, vn. p. 
 223 ; Nalson, I. pp. 495 500. Goodman thought he had " very hard measure " 
 dealt out to him by the synod, and besought the king to grant him a fair hearing 
 before such lay lords or others as the king might appoint. In July a copy of the 
 book of canons was found nailed to the pillory at Ipswich, whilst a number of the 
 clergy in London, Yorkshire, and other places decided not to take the oath, which, 
 Clarendon rightly says, the synod had no power to enjoin. The king's troops 
 quartered in Essex pulled down some communion rails, and moved the tables into 
 the midst of the chancel ; and Laud had the Bishop of Lincoln's reply to "A Coal 
 from the Altar " called in by a warrant signed by himself and Lambe. St. Pap. 
 Dom. Chas. I. CCCCLV. 51, 94, 134, CCCCLVI. 44, CCCCLXI. 24, 25, 32, CCCCLIII. 
 24, CCCCLXIII. 27, 33. 17,500 copies of the book of canons were supplied to the 
 bishops. St. Pap. Dom. Chas. I. CCCCLV. 138. For Laud's own account of the 
 convocation see Hist. pp. 79 83, 154, 155. For Dering's speech, St. Pap. Dom. 
 Chas. I. CCCCLXIII. II. Four injunctions were given, at some time, by the king 
 concerning divine service, but they. do not appear to have been enforced, for on 
 September 3Oth, Vane wrote to Laud, by the king's order, that neither the canons 
 nor the oath should be pressed on the clergy or candidates for orders until the 
 convocation ; and Laud appears to have given directions not to press any new 
 ceremonies. St. Pap. Dom. Chas. I. CCCCLXVIH. 115, CCCCLXXIV. 60, CCCCLXVI. 20.
 
 430 ANGLICAN RITUAL. 
 
 a committee of the whole house for religion was appointed on April 
 1 6th. 198 On the lyth, in the lords, an adjournment was moved to 
 Saturday, because convocation sat on the morrow. 199 The same day, 
 
 193 j t waSj Laud wrote in his Diary, "called about the rebellion of Scotland." 
 For the members summoned and the speeches, see Rushw. in. pp. 1114 1127; 
 Nalson, I. pp. 293 317; Parl. Hist. II. pp. 528 542; H. of L. Journ. IV. pp. 
 45 54. A letter from the Scotch to the King of France was read on the i6th. 
 This letter (of the eight earls) was never sent, but another, dated February igih, not 
 signed by Lord Loudoun, was. The calculations of the king and council that the 
 appeal to the country against the Scots would meet with a ready response were 
 wholly upset. Pym's great speech, before the vote of supply came on, created a 
 profound impression both in the house and the country, and the hope of gaining 
 the sympathies of either or both must have soon died away. The proposed war 
 was looked upon as a civil war " the bishops' war," as some termed it. Scotland, 
 united under the same crown, had been guaranteed the enjoyment of its separate 
 constitution and laws, and the resistance of the Scots to the attempt to force on 
 them the Scottish service book, canons, and high commission met with much 
 sympathy in England, where the fear of popery and the groundless belief that 
 Laud was at work in favour of Rome, added to the serious constitutional griev- 
 ances of the time, was already preparing the way for the events that so soon 
 followed. From the moment that the Scots crossed the border, full of fervent 
 expressions of loyalty to the king, the fate of Charles was sealed, and the straggle 
 was thenceforth against the inevitable. It became, on his part, a war of defence. 
 The Scots, said Conyers to Conway, passed the Tweed on August 2ist, but he 
 could not advise him to join (battle) with them except on a very great advantage. 
 But he suggests, "if you can keep them short of provision but for a short time, 
 they will at last devour themselves, and not be able to subsist long." And Conway 
 writing to Vane said they were near 30,000, "a strong army and a hungry ; it is 
 likely that they will eat and fight devilishly, therefore an equal number of foot 
 must wait on them, and such a number of horse as may keep them from foraging. " 
 But the Scots had made provision, they said, for a fortnight, and their "dear 
 sisters of Edinburgh " had made a free gift of a canvas tent for every six soldiers, 
 "that they should not spoil the hedges and groves of any in England." Clavering 
 writing to Conway reported that 400 horsemen called at Whittingham and bespoke 
 breakfast for the next morning, for which they paid, behaving civilly and singing 
 psalms all the way there and back. Vane spoke of the country befriending them, 
 for they said they came not to oppress any, but ' ' were going to their good king 
 with a petition in one hand desiring the establishing their religion, laws, and 
 liberties . . . and with a sword in the other to defend themselves from their 
 enemies who interposed between their king and them, and had kept them from 
 being heard." See St. Pap. Dom. Chas. I. CCCCXLIII. 23, CCCCXLIX. 51 57, 
 CCCCL. 60, 61, 74, 85 88, 94, 108, CCCCLXIV. 3, 41, 60, 61, 72, 78, 99, CCCCLXV. 
 16, 17, 19, 50; Cal. St. Pap. Dom. 1639 40, pp. viii. xii.j 1640, i. ii. 
 
 199 jt was no t agreed to, because the high court of parliament was not sub- 
 ordinate to any other court. Journ. H. of L. iv. p. 56. For the order made, see 
 Nalson, I. p. 323 ; H. of L. Journ. IV. p. 6l. For the precedents extracted
 
 THE REIGNS OF CHARLES I. AND II. 431 
 
 in the commons, whilst (says Clarendon) men gazed upon each other 
 looking who should begin, Mr. Pym, a man of good reputation, 
 broke the ice, and spoke for two hours. 200 Amongst the grievances 
 touched upon were the innovations in matters of religion. 201 On the 
 1 8th, a fast day was proposed. On the 22nd, a committee was 
 appointed to consider Smart's petition and complaint against Cosin, 202 
 and the committee appointed the day before to view the commission 
 lately granted to convocation made its report. 203 An act for the 
 reformation of abuses in ecclesiastical courts was brought in on the 
 27th, and on the 2gth bills concerning the hearing the word of God 
 preached, the disposing of money received for commutation of 
 penance, the granting administrations and disposition of unadminis- 
 tered goods, were brought in and read. 204 Nine resolutions were 
 also come to on the head of innovations in matters of religion, Mr. 
 
 concerning convocation days, see St. Pap. Dom. Chas. I. CCCCLI. 9. Convocation 
 sat from 8 or 9 to n a.m. on Wednesdays and Fridays, the House of Lords 
 meeting only to receive bills from the commons. Ante, p. 371, n. 203. 
 
 200 Hist. I. p. 133. Clarendon's statement is not exact. A Mr. Grimston is 
 said to have spoken on the i6th on the grievances. Hist. Reb. I. p. 133 ; Rushw. 
 in. p. 1128; Nalson, I. p. 319; and see St. Pap. Dom. Chas. I. CCCCL. 108, 
 CCCCLI. 66, CCCCLXXII. 45. 
 
 201 These were, an intention of a nuncio from the pope, the introduction of 
 popish ceremonies (as altars, bowing to the east, pictures, crosses, crucifixes, and 
 the like), the encouragement given to popery, the preaching popish tenets, the 
 deprivation of ministers for not reading the book of sports, the high commission, 
 the oath ex officio, and Mainwaring's appointment to a bishopric. Rushw. III. pp. 
 "33, "35; p arl. Hist. u. p. 546. 
 
 202 Smart was in prison, and the committee was to examine into the cause and 
 by what authority he was committed. Journ. H. of C. II. pp. 8, 9, 14 ; Rushw. 
 in. p. 1144; St. Pap. Dom. Chas. I. CCCCLXI. 28, 52; CCCCLXXII. 61, 62. 
 
 203 The report was that the commission was not enrolled, but went direct by 
 command from the king to the lord keeper ; and it gave power to alter the old 
 canons and to make new. The commons thereupon resolved to ask a conference 
 with the lords "to prevent any innovation in matters of religion"; and a com- 
 mittee was appointed to prepare (which it did on the 24th) the "inducements for 
 the conference," that concerning religion having five heads. On the 25th the 
 lords assented to the conference, the king having promised that he would be as 
 forward to prevent innovations as any, and would see that his archbishops and 
 bishops took order accordingly. H. of L. Journ. IV. p. 68 ; H. of C. Journ. II. 
 pp. 8, 9, ii, 13; Nalson, I. pp. 331 336; Rushw. in. p. 1144. 
 
 201 Some few were read twice. Bills for clergymen not to be justices of the 
 peace, and against non-residence and pluralities, were also brought in and read. 
 Journ. H. of C. n. pp. 13, 16, 17, 18.
 
 432 ANGLICAN RITUAL. 
 
 Pym to have charge of them in the conference with the lords, with 
 power to the parties appointed to carry up the conference, to add 
 more particulars as there should be occasion. 205 
 
 In the lords, the phrase " catholic church " used in the book of 
 common prayer appointed for the upper house was interpreted as 
 not restrained to the place, as though there were no other church 
 but the Church of England, but was "to be understood of the 
 catholic faith professed by the Church of England." 206 The case of 
 Dr. Mainwaring was also gone into, and he was ordered by the king 
 not to attend parliament in person or by proxy. 207 
 
 205 The nine heads were : I. Protestation against any canons binding the com- 
 mons, or any commission granted without their consent. 2. The removal of the 
 communion-tables in parish churches and college chapels and the placing them 
 altarwise against the wall. 3. The setting up of crosses, crucifixes, and images in 
 churches. 4. The receiving at rails before the table set altarwise. 5. The issuing 
 visitation articles on the bishop's authority. 6. The depriving conformable 
 ministers for not reading the book of sports. 7. The printing and preaching 
 popish tenets contrary to the doctrine of the Church of England. 8. The bowing 
 to the altar. 9. The restraining conformable ministers from preaching in their 
 own charges. Journ. H. of C. ir. p. 16; Rushw. III. p. 1147. 
 
 20 Journ. H. of L. iv. p. 58. 
 
 207 Id. pp. 58, 61, 71. The king had, as we have seen, met the complaints 
 of the commons and the sentence of the lords by the defiance of a pardon and 
 promotion. The two sermons preached (on July 4th and 29th) before him could 
 not fail to give general and serious offence. The lawful sovereign was said to be 
 no less than a "father, lord, king, and god on earth," above "all, inferior to 
 none, to no man, to no multitude of men, to no angel, to no orders of angels," a 
 power "not merely human but superhuman, and indeed no less than a power 
 divine ... a participation of God's own omnipotency," communicated "only 
 and immediately to his own vicegerents "; and, though the king should order flatly 
 against the law of God, yet were his power no otherwise at all to be resisted, but, 
 lor the not doing of his will in that which is clearly unlawful, to endure with 
 patience whatsoever penalty his pleasure should inflict." By thus suffering " they 
 should become glorious martyrs, whereas by 'resisting his will " they should be 
 " traitors and impious malefactors." For the scriptures honoured " kings, angels, 
 and priests," calling them gods. Serm. July 4th, pp. 4, 8, IO, II, 18 ; July 29th, 
 p. 23. The commons of England could hardly be expected to accept and acquiesce 
 in the reduction of theories of the kind to practice, or to willingly submit their 
 persons and property to be dealt with and disposed of at the mere will of the king, 
 anymore than they could agree to the "consideration" that parliaments were 
 merely called "for the more equal imposing and more easy exacting of that which 
 unto kings doth appertain, by natural and original law and justice, as their 
 proper inheritance annexed to their imperial crowns," to wit, the right of requir- 
 ing "tributary aids and subsidiary help" (Serm. July 4th, p. 26; ante, p. 395, 
 n. 72, 73), seeing that kings were made for the people and not the people for kings.
 
 THE REIGNS OF CHARLES I. AND II. . 433 
 
 On May 5th, the king dissolved the parliament. 208 
 
 42. On the same day "the junto" decided for war with 
 Scotland. 209 On the i/th, an order of the king in council 
 directed that some two hundred "popish books" should be 
 publicly burnt in Smithfield by the hangman, 210 whilst, on the 
 other hand, one John Trendall, a mason, was haled before the 
 high commission as "a blasphemous heretic," but left to the 
 archbishop to proceed against him as ordinary. 211 On July 
 
 On May 28th, 1635, Laud had been written to from Oxford thus: "Thou 
 hast sent forth another Pentecost at the time of Pentecost ; since thou thyself art 
 abundantly full of the divine spirit . . . Thou commandest us to look around if 
 we wish any profit from the best and greatest on earth, the king and thee." The 
 letter was addressed " To your most sacred holiness." Another letter, dated July 
 9th, ran : "Forsooth, let us call thee father of our academy, leader, angel, arch- 
 angel ; is any title too much? We know thou art a cistern full of the divine 
 munificence." On November gth, 1640: "Certainly without the church, without 
 thee, we cannot hope for safety, we wish not for comfort." St. Pap. Dom. Chas. I. 
 CCCCLXXI. 47 ; but see Bering's speech and Wilson's petition for another view. 
 Id. 49, CCCCLXXIII. n, and also CCCCLXXIV. I, and ante, n. no. 
 
 208 Id. p. 81. The king soon after published a declaration of the causes of 
 the dissolution (Rushw. ill. pp. 1154, 1160; Nalson, I. p. 345), but it scarcely 
 touches the question of the innovations, merely repeating the promise of April 
 25th (ante, n. 202). See MS. entry book of proceedings in parliament ; St. Pap. 
 Dom. Chas. I. CCCCL. 94. See also No. 88, CCCCLI. 66, CCCCLII. 20, 29. The 
 Earl of Northumberland wrote that the commons, had they been well advised, 
 might in time have gained their desires ; but going about it in so tumultuous a 
 way they gave the king offence, and so he dissolved. St. Pap. Dom. Chas. I. 
 CCCCLII. 33. 
 
 209 St. Pap. Dom. Chas. I. CCCCLII. 31 ; Nalson, II. pp. 206 209 ; Clarendon, 
 Hist. I. p. 149. The junto, or committee of state of the privy council, was called 
 the "cabinet council," to distinguish it from the larger meetings of the privy 
 council. It consisted of Laud, Strafford, Lord Cottington, and others. 
 
 210 The books were, "Jesus psalters, invectives and rhimes against Luther and 
 Calvin, Rhemish testaments, preparative prayers to the mass, manuals and other 
 superstitious prayer-books and catechisms, such as by the law of the kingdom 
 ought to be burnt." St. Pap. Dom. Chas. I. CCCCLIII. 105 ; Rushw. III. p. 1180; 
 Nalson, I. p. 489. 
 
 211 Archbishop Neile, of York, wrote to Laud on the matter, and referring to 
 Legate's case, said the "punishment did a great deal of good in this church, I 
 fear the present times do require a like exemplary punishment." Later on Neile 
 details the proceedings against "the blasphemous heretic Wightman," burnt at 
 Lichfield, when he was bishop. He refers Carleton for particulars to Laud, who 
 was with him and assisted him in all the proceedings against Wightman "from 
 beginning to end." Wightman, who was not orthodox in the matter of the 
 
 28
 
 434 ANGLICAN RITUAL. 
 
 2nd, a high commission warrant went for the arrest of all 
 persons procuring or permitting mass to be said, and also of 
 all makers and sellers of any superstitious relics or monu- 
 ments of popery. 212 On the 5th, the oath framed by the 
 synod was ordered to be taken by the lords of the council, 
 the bishops, the clergy, members of the universities, and all 
 ecclesiastical persons. 213 On the i6th, Laud appointed certain 
 "grave ministers," as ordered by Can. 13 ; 2U and about the 
 same date Baily, a son of a late bishop of Bangor, was 
 indicted at the assizes for an offensive sermon preached 
 before the judges on circuit ; 215 and some of the king's troops 
 took away a statue of Christ and some cherubim and sera- 
 phim out of a church near Maldon, and burnt them. Later 
 on, in September, two petitions (one from the citizens of 
 London and the other from twelve peers) were presented 216 
 
 Trinity, was put to the fire, but getting scorched and crying out he would recant, 
 the people ran in and put out the flame. On a relapse, he was burned three 
 weeks after, and ''died blaspheming." Neile had been required by the privy 
 council to certify the proceedings against Wightman, "there being now the like 
 occasion to proceed against Trendall." He says he brought Wightman before the 
 high commission, who left him to be dealt with by him as ordinary. Ante, p. 365. 
 Trendall was arrested by the mayor, and found to have expounded the scrip- 
 tures in his house, to have said the Lord's prayer was not a prayer, and that Christ 
 was "Lord and King of His Church which is His body," and to have refused the 
 oath of supremacy. He was kept in prison at Dover for twenty weeks, and was 
 then sent up to London, but in the changes that so soon came, escaped the pain 
 of martyrdom and the peril of the stake. St. Pap. Dom. Chas. I. ccccxxvi. 60, 
 ccccxxvu. 78, ccccxxxn. 27, ccccxxxvi. 15, CCCCXLII. 131. 
 
 212 It was signed by Laud and the Bishop of Rochester, and was directed to 
 all mayors, sheriffs, and justices. St. Pap. Dom. Chas. I. CCCCLix. 15, 
 CCCCLXXVI. 109. 
 
 213 St. Pap. Dom. Chas. I. CCCCLIX. 38. 
 
 214 They were to pronounce the sentence of excommunication and absolution 
 when not done by the bishop in person. St. Pap. Dom. Chas. I. CCCCLX. 17, 19. 
 
 215 The seizure of the abbey lands by Henry VIIL, the non-payment of tithes, 
 the corruption of the jurors, etc., were dilated on. By the judges' orders the 
 indictment was moved into the king's bench. St. Pap. Dom. Chas. I. CCCCLXI. 32. 
 
 216 Laud and the council tried to stop the presentation, but failed. The peti- 
 tions asked the king to summon a parliament, and complained of "sundry inno- 
 vations in matters of religion, the oath and canons lately imposed upon the clergy," 
 and of the great increase of popery. Rushw. ill. pp. 1260 1264; Nal'son, I. pp. 
 436438 ; Parl. Hist. II. p. 586.
 
 THE REIGNS OF CHARLES I. AND II. 435 
 
 to the king at York, and a popish plot against the king and 
 Laud was said to be discovered. 217 
 
 43. On November 3rd the Long Parliament met, 218 and 
 the storm broke with great violence upon Laud, Wren, Cosin, 
 and the Bishop of Bath and Wells first, and then on the 
 other bishops. 
 
 Thirty-seven acts were passed. By one the Star Chamber was 
 dissolved, the like jurisdiction in other courts repealed, and the 
 authority of the king and privy council over the real and personal 
 property of subjects taken away. 219 By another the high commission 
 court and the oath ex officio were abolished, and all spiritual and 
 ecclesiastical persons deprived of the power of fine, imprisonment, 
 or corporal punishment for offences of ecclesiastical cognisance ; 220 
 whilst a third provided that no one in orders should sit in parliament, 
 be of the privy council, or a justice of the peace, nor use or execute 
 any temporal commission whatever. 221 Parliaments were to be held 
 every third year, 222 but the existing parliament was not to be dis- 
 solved, adjourned, or prorogued but by an act, 223 whilst provision was 
 
 217 Nalson, I. pp. 467 480; Rushw. III. 1310 1327; Collier, vm. p. 183; 
 St. Pap. Dom. Chas. I. CCCCLXVII. 15, CCCCLXIX. 40; Cant. Doom. p. 459. 
 
 218 The Canterbury convocation met the next day as usual, but that of York, 
 owing to the death of the archbishop (Neile), did not probably meet. Nothing of 
 any moment was done in the southern convocation ; and Laud's impeachment and 
 committal, on December 1 8th, put an end to all business. Cyp. Ang. p. 436 ; 
 Fuller, xi. p. 172; Collier, vm. p. 187; Lathbury, Conv. p. 266; Nalson, I. 
 pp. 481 491; Rushw. in. pp. 3 19; St. Pap. Dom. Chas. I. CCCCLXVI. II 
 13. For Laud's prayer for "the good success" of the parliament, see St. Pap. 
 Dom. Chas. I. CCCCLXXI. 12 ; and for the Scotch instructions and terms, and the 
 king's speech, id. 22, 23. 
 
 219 16 Car. I. c. 10; Journ. H. of L. iv. p. 298. 
 
 220 16 Car. I. c. II. It repealed the I Eliz. c. I, 18, but it was in turn 
 repealed by the 13 Car. II. c. 12, 2, excepting as to the high commission court 
 and the oath ex officio. And see i W. & M. sess. 2, c. 2 ; St. Pap. Dom. Chas. I. 
 CCCCLXXVII. 14 ; and post, n. 349. 
 
 221 16 Car. I. c. 27. It was repealed by the 13 Car. II. st. i, c. 2. The 
 royal assent was given by commission on February I4th, 1642. Journ. H. of C. 
 n. pp. 114, 167, 421, 430; H. of L. iv. pp. 259, 265, 580; Rushw. iv. pp. 276, 
 280-283, 553. 
 
 222 16 Car. I. c. I. For the king's speech on the passing of this bill, see St. Pap. 
 Dom. Chas. I. CCCCLXXVII. 29, 31 ; Journ. H. of L. iv. p. 163 ; H. of C. n. 87. 
 
 223 1 6 Car. I. c. 7. This unconstitutional act was set aside, without an act, by 
 Cromwell in 1653- 
 
 282
 
 ANGLICAN RITUAL. 
 
 made for the allotting and settling zy 2 millions of acres out of the 
 forfeited lands in Ireland. 224 
 
 The usual committees, including the one for religion, were 
 appointed. 225 Petitions on behalf of Prynne, Burton, Bastwick, 
 Lilburn, and Leighton were presented, 226 and a number of speeches 
 made. The encouragement of popery, the innovations of religion 
 by the maintenance of Roman tenets and the use of Roman cere- 
 monies, altars, images, crucifixes, bowings, etc., the preaching up the 
 divine authority and absolute power of the king, the placing the 
 table altarwise and bowing to it, the receiving at rails, the new 
 canons, and the oath and book of articles, were amongst the many 
 matters complained of. 227 On November loth, Smart's petition and 
 Dr. Cosin's preferments were referred to a committee. 228 On the 
 nth, Laud asked leave for himself and four other bishops to be 
 excused that they might attend the convocation. 229 The commons 
 sent to the Dean of Westminster on the 29th, intimating their wish 
 
 281 1 6 Car. I. c. 34, 3$. A loan for the relief of the protestants was also 
 granted by the 16 Car. I. c. 33. The egg with the "thike shell" hatched its 
 chick, rebellion. It broke forth in force on October 23rd, 1641 ("St. Igna- 
 tius' day"), and continued till September 15th, 1643. The 16 Car. I. c. 30 said 
 that "since the beginning of the late rebellion in Ireland divers cruel murders and 
 massacres of the protestants there have been and are daily committed by popish 
 rebels in that kingdom." Sir W. Temple puts the numbers at 300,000, whilst 
 the most moderate account makes "only 37,000 massacred in all the first year." 
 See App. R. 
 
 225 Journ. H. ofC. II. p. 21. 
 
 226 Nalson, I. pp. 499 503, 511 515; Rushw. iv. pp. 20, 74 82; Journ. 
 H. of C. ii. pp. 90, 124; St. Pap. Dom. Chas. I. CCCCLXXI. 36, 37, CCCCLXXIII. 
 13, 71, CCCCLXXVIII. 85. 
 
 227 Rushw. III. pp. 2137 ; Nalson, I. pp. 505 511 ; St. Pap. Dom. Chas. I. 
 CCCCLXXIII. 61, 67, 68, 86. 
 
 228 Smart was still a prisoner in the king's bench ; and an order was made for 
 him to have copies of the records relating to his case, gratis. The committee 
 were also to consider whether any member of convocation who was complained of 
 to the house might not be sent for by the serjeant-at-arms. It was decided in the 
 affirmative, and both Cosins and a Dr. Layfield were sent for as delinquents. 
 The last was accused of placing the table altarwise, using rails, etc. The 
 petition of a Mr. Wilson, who had been sequestered for four years for not 
 reading the book of sports, was also presented. Journ. H. of C. II. pp. 25, 33, 
 35. 36, 39. 71, loo ; Nalson, I. pp. 516520; Rushw. iv. pp. 41, 53, 58, 83, 
 152; ante, n. 202. 
 
 229 Journ. H. of L. iv. p. 88.
 
 THE REIGNS OF CHARLES I. AND II. 437 
 
 that the bread might be consecrated upon a communion-table, stand- 
 ing in the middle of the church, "according to the rubric." 230 
 
 The new canons and the clergy subsidy were debated, and the 
 resolutions of the House of Commons were afterwards voted verbatim 
 by the lords. 231 The committee for inquiry after papists reported 64 
 priests and Jesuits discharged in one year out of Newgate and the 
 Clink, and 74 letters of grace in seven or eight years and ^4080 
 fines levied on recusants in thirteen years. 233 On December i2th, 
 three "parsons" were sent for as delinquents upon the petition of 
 certain parishioners. 233 On the lyth, the Scotch commissioners 
 exhibited their complaints against Laud, 234 and the next day the 
 
 230 The dean replied that he would readily do it for them or any parishioner 
 " in his diocese. " Journ. H. of C. II. p. 32; Rushw. IV. p. 53. 
 
 231 The resolutions of the commons were voted on December i$th and 1 6th, 
 and passed the lords on June I2th following. They were four in number, and to 
 the effect : I. That the clergy, whether in convocation or synod, could not make 
 any constitutions or canons to bind the laity in doctrine, discipline, or otherwise, 
 without the consent of parliament. 2. That the canons of 1640 were not binding 
 on the laity. 3. That they contained many things contrary to the prerogative, 
 the laws of the realm, the right of parliaments, the property and liberties of the 
 subject, and were of dangerous consequence. 4. That the grant of the benevo- 
 lence was contrary to law, and not binding on the clergy. See 13 Car. II. c 12, 5. 
 
 On August 4th, 1641, the impeachment of Laud and twelve bishops was 
 carried up to the lords. On December 7th, another form was presented, contain- 
 ing the amended charges of treason against them in respect of the canons. Journ. 
 H. of C. n. pp. 232, 234236, 254, 296, 333, 363 ; H. of L. iv. pp. 340, 358, 
 363, 436, 465. On December 3oth, the Archbishop of York and eleven other 
 bishops having addressed a petition to the king and parliament, the commons 
 ordered their impeachment, and they were at once committed. Journ. H. of C. II. 
 pp. 362, 363; H. of L. iv. pp. 497 499, 503, 511, 519, 521, 597; Rushw. iv. 
 pp. zoo 112, 359, 466469, 497; Nalson, II. pp. 285, 418, 443, 449, 484, 495, 
 497, 5oo, 503, 613, 614, 641, 645, 691, 711, 717, 718, 731, 794, 796, 797, 799, 
 812, 836, 882, 883; Wilk. Cone. IV. p. 553 ; Collier, vni. p. 189. 
 
 232 Journ. H. of C. n. p. 41. 
 
 233 The offences were innovations in the church. Journ. H. of C. n. p. 50 ; 
 Rushw. iv. pp. 97, 98. 
 
 231 The "novations in religion" are said to be the true cause of their troubles. 
 They were (in addition to the book of ordination and homilies) : I. Particular 
 alterations in matters of religion, against law and the form established in the kirk. 
 2. The new book of canons. 3. The liturgy. Nalson, I. pp. 681 686; Rushw. 
 iv. pp. 113 118. See Laud's reply to this, Hist. pp. 87143. Laud there 
 explains his views as to the use of the word "altar," the place of the table at 
 communion, the kneeling at communion ("the priest with us makes no eleva- 
 tion "), the fact that he did not approve of the gestures and ceremonies of the
 
 43 8 ANGLICAN RITUAL. 
 
 commons, sending up a message to the lords impeaching Laud of 
 high treason, he was called to the bar as a delinquent, and com- 
 mitted to the custody of the gentleman usher. 235 On the iQth, the 
 commons accused Bishop Wren of " setting up idolatry and super- 
 stition in divers places, and exercising and acting some things of that 
 nature in his own person." 238 On the 23rd, the Vice-Chancellor of 
 
 mass, nor had ordered them in the service book, his utter condemnation as grossly 
 superstitious of the fiction "that Christ is received in the sacrament corporaliter, 
 both objective and subjective" or that the priest " offers up that which Christ Him- 
 self did, and not a commemoration of it only," his abhorrence of "low mass, "etc. 
 Perhaps few men have been more misrepresented than Laud. Whatever toleration 
 he may have given to members of the Roman party, he certainly had none for the 
 Roman "superstition." That he "ever wished and heartily prayed for the unity 
 of the whole Church of Christ, and the peace and reconciliation of torn and 
 divided Christendom," and for such a reconciliation "as might stand with truth 
 and preserve all the foundations of religion entire," is no doubt true ; but he saw 
 that if England and Rome were to meet, it could only be by the latter ' ' forsaking 
 of error and superstition." Whatever Laud's faults or mistakes may have been, 
 they were those of a blind but honest man. He was, like many others before 
 him, a martyr to his honest convictions and a sincere belief in a policy which was 
 not less fatal to his country than himself. And the same may be said of the king, 
 whose view of the first principles of constitutional government and of the rights, 
 duties, power, and prerogative of kings led him, at a time when life's delusions 
 are apt to vanish, to regard himself as "the martyr of the people," whose liberty 
 and freedom consisted in "having government under those laws by which their 
 lives and their ways be most their own. It is not in having a share in the govern- 
 ment, that is nothing pertaining to them. A subject and a sovereign are two 
 different things." Heath. Chron. p. 219 ; Eng. Black Trib. p. 48 ; Hist. pp. 104, 
 117, 118, 120 124, 156, 159, 163 ; Rushw. ill. p. 1326. Upon the false charges 
 made against Laud of altering or interpolating the prayer book, see Card. Conf. 
 p. 229; Lathbury, Conv. p. 271. 
 
 235 The f our teen articles of impeachment were carried up by Pym to the lords 
 on February 26th, 1641, whereupon Laud was committed to the Tower, and his 
 ecclesiastical offices sequestered on October 23rd following. His trial began on 
 May I2th, 1644, and he was beheaded on January loth, 1645, protesting his 
 innocence of the two charges which made up the treason, "an endeavour to 
 subvert the laws of the land and to overthrow the true protestant religion estab- 
 lished by law." Hist. pp. 220 453 ; Journ. H. of C. II. p. 54 ; H. of L. iv. pp. 
 112, 172, 173; Rushw. IV. pp. 195202; Fuller, XI. pp. 215219; Collier, 
 vin. pp. 190, 268 280; Cyp. Ang. pp. 436 439, 482 508. 
 
 23 There were twenty-five articles, all relating to church and ecclesiastical 
 matters. The placing the communion table altarwise under the wall at the east 
 end ; the raising the chancel two, three, or four steps ; the keeping the table there 
 at communion so that the minister was forced to stand at the north end, instead of 
 the north side, or else after the popish manner at the west side with his back to
 
 THE REIGNS OF CHARLES L AND II. 439 
 
 Oxford and the Bishop of London's chaplain were called to the bar 
 as delinquents; 237 and on the 24th, the commons accused Pierce, 
 the bishop of Bath and Wells, of " heinous misdemeanours tending 
 to the subversion of the true religion." 238 
 
 44. A.D. 1641. On January I2th, a Kentish petition was 
 presented to the commons against the bishops. 239 On the i3th, a 
 congregation of over sixty persons who had met on a Sunday after- 
 noon being taken by the parish constable and churchwardens, the 
 king notified the fact to the lords, who, on the i6th, passed an order 
 
 the people ; the setting up of rails on the top of the steps ; the enjoining in 1636 
 the receiving at the rails, the minister kneeling within the rails to deliver the 
 bread ; the bowing towards the east ; the suspension or deprivation of some fifty 
 ministers for not observing the illegal innovations, or reading the book of sports ; 
 the command in 1636 to all ministers to preach in their hood and surplice, "a 
 thing not used before in that diocese " ; the eastward position, and the elevation 
 of and bowing to the elements, were amongst the offences charged. Wren 
 justified the placing the table altarwise by quoting the queen's Injunctions, adding 
 " these Injunctions are allowed and confirmed by the queen's Advertisements, and 
 those Advertisements are authorised by law, I Eliz. c. 2, sect, penult.," and the 
 use of the surplice on the ground i. of decency and convenience ; 2. for an 
 uniformity; 3. for conformity to the law itself, which required the minister to 
 wear a surplice at all times of his ministration, which he considered included 
 preaching, the sermon being brought in as part of the divine service. He denied 
 ordering, in 1636, the railing-in of communion-tables, or that he accounted the 
 place too holy for the people, but said that at Yarmouth, where Laud's vicar- 
 general had enjoined the setting up of rails, he had directed the table to always 
 stand without and beneath it, and that generally he intimated that the "com- 
 munion-table ought and should, upon any due occasion, for more convenient 
 hearing or communicating, be removed, not only at the communion time, but at 
 other times when there was no communion "; and he instanced the case of St. 
 Edmundsbury, Lavenham, and other places. Parentalia, pp. 14, 75 77, 79, 
 91 93; Fragm. Illus. p. 55 ; Journ. H. of C. II. pp. 54, 56; H. of L. IV. pp. 
 112, 321; Rushw. iv. pp. 123, 133, 139, 158, 351355; Nalson, I. pp. 395 
 403. The clergy then wore, as their everyday out-of-doors dress, their gowns 
 and cassocks, but in their journeys a priest's cloak, as directed by Can. 74. 
 Hence Wren's direction to preach with his surplice and hood over the gown. 
 
 237 Journ. H. of C. II. p. 57 ; Nalson, I. p. 700. 
 
 238 A committee had been appointed to receive petitions that concerned the 
 bishop. He gave bail for ; 10,000. Journ. H. ofC.pp. 117, 118; Nalson, n.p.413. 
 
 239 A petition from London and several counties had been presented on Decem- 
 ber nth, 1640. A minister's petition was presented on January 23rd. The 
 London petition is said to have had 15,000 signatures, and one of the county 
 petitions the signatures of 700 presbyters. Collier, vin. pp. 188, 190; Rushw. iv. 
 PP- 9397, 135, 145; Nalson, i. pp. 661665, 721, 728, 735, 773.
 
 440 ANGLICAN RITUAL. 
 
 " that divine service be performed as it is appointed by the acts of 
 parliament of this realm .... and that the parsons, vicars, and 
 curates in the several parishes shall forbear to introduce any rites or 
 ceremonies that may give offence otherwise than those which are 
 established by the laws of the land." 240 On the 22nd, the com- 
 mittee on Smart's case made their report; 241 and, on the 23rd, a 
 Dr. Chaffen was called to account by the commons for a sermon 
 preached in Salisbury cathedral, 242 whilst commissions were ordered 
 to be sent into all counties " for the defacing, demolishing, and quite 
 taking away of all images, altars, or tables turned altarwise, crucifixes, 
 superstitious pictures, monuments, and relics of idolatry out of all 
 churches and chapels." 243 On the 25th, the king, in a speech to both 
 houses, said that he would willingly and cheerfully concur with them 
 in the reformation of all innovations both in the church and state, 
 his intention being "clearly to reduce all things to the best and 
 purest time, as they were in the time of Queen Elizabeth." 244 
 
 240 Journ. H. of L. iv. p. 133; Nalson, i. p. 727; Rushw. iv. p. 728. The 
 accused were called in, and the order having been read over to them, were 
 admonished and discharged. 
 
 241 The committee held that the proceedings in Smart's case were illegal and 
 unjust, and that Cosins and the other prosecutors should make him amends. Also, 
 that Cosins was guilty of superstitious innovations in the church, and not fit to enjoy 
 any ecclesiastical promotion. Twenty-one articles were framed and presented to 
 the lords against him. Cosin, in his answer, denied the use of ' ' the eastward 
 position," and said "he constantly stood at the north side or end of the table, to read 
 and perform all parts of the communion service there," saving that, owing to the 
 length of the table, some seven feet, he might perhaps have gone to the east side 
 to reach and consecrate the elements, but he did not remember having done so for 
 some twelve years. This difficulty would no doubt arise by the placing and keep- 
 ing the table altarwise, having its sides east and west and its ends north and south. 
 The commons presented their impeachment of Cosin to the lords on March I5th. 
 Journ. H. of C. n. pp. 51, 52, 95, 129, 333; H. of L. iv. pp. 190, 192, 210, 211, 
 313, 325, 332; Rushw. iv. pp. 145, 152, 203, 208 2ii ; Nalson, I. pp. 567, 728, 
 789; Fuller, XI. p. 173, where he condemns Cosin; Collier, vm. pp. 195 197 ; 
 I Cosin, Corn p. 190; High Com. Court at Durham, p. 218; Works, iv. p. 393. 
 On March 2Oth Cosin was permitted to give bail together with fourteen others, 
 and Smart was released. 
 
 242 He had spoken disrespectfully of the house, and had to retract and apolo- 
 gise on his knees at the bar of the house. Journ. H. of C. II. pp. 72, 94 ; Nalson, 
 I. p. 782 ; Rushw. iv. pp. 152, 202. 
 
 243 Rushw. iv. p. 153 ; Journ. H. of L. n. p. 72 ; Nalson, i. p. 735. 
 
 244 For the speech see Rushw. IV. p. 154 ; Nalson, I. p. 735 ; Journ. H. of L. 
 jv. p. 142.
 
 THE REIGNS OF CHARLES I. AND II. 441 
 
 On February i2th, the lords' committee reported on a petition 
 presented to the house against Dr. Pocklington. They found him 
 "both by his practice and doctrine to be a great instrument and 
 introducer of innovations in the church .... In his practice he 
 hath been very superstitious and full of idolatry, as bowing to the 
 altar and using many other gestures and ceremonies in the church 
 not being established by the laws of this realm, whereby he is guilty 
 of things which, by the common law, he is to be deprived for." For 
 his "seditious .and dangerous doctrine" he was sentenced by the 
 house to be prohibited the king's court, be deprived of all his livings, 
 dignities, and preferments, and to be disabled from holding any 
 place or dignity in the commonwealth. His books, the Altare 
 Christianum and another, to be burnt in London and at the univer- 
 sities by the common hangman. 245 On the 23rd, the lords disposed 
 of a petition against Hugh Reeve, clerk, finding him guilty of the 
 charges brought against him, and sentencing him to be deprived of 
 all his offices and livings, and an honest man put in his place. 246 
 
 245 The seditious and dangerous doctrine complained of was the saying that 
 altars are God's throne, and to be bowed to ; that the Eucharist is the host and a 
 corporal presence therein ; that there is in churches a sanctum sanctorum ; that 
 the canons of the church were to be obeyed, without looking at them ; and the 
 abuse of the martyrs and reformers, who were styled heretics and rebels. Bray, 
 who was Laud's domestic chaplain, and had on February 2ist, 1636, licensed the 
 Altare Christianum (a work of some 194 pages), was called on March I2th to the 
 bar of the lords as a delinquent, and having made his submission was ordered to 
 make a public recantation of his opinions at St. Margaret's, Westminster. Journ. 
 H. of L. IV. pp. 161, 183 ; Rushw. IV. pp. 188, 207 ; Nalson, I. pp. 774, 778, 
 7^7, 797- Pocklington, however, taught, with Bishop Montague, that the sacrifice 
 of the altar was ' ' a sacrifice, not propitiatory as they call it, for the living and the 
 dead ; not an external, visible, true, and proper sacrifice, but only a representa- 
 tive, commemorative, and spiritual sacrifice ;" and held that the church con- 
 demned the ' ' sacrifice of masses, because the common opinion held of them was 
 that they were propitiatory, external, visible, true, and proper sacrifices for the 
 quick and dead," and not merely "representative, commemorative, and spiritual 
 sacrifices," or, as he says, "a memory of a sacrifice we grant, but grant we will 
 never that Christ, made of bread, is sacrificed." And with reference to the 
 spiritual sacrifice the table is called an altar. He sets out nine points of differ- 
 ence and grounds on which the Church of England condemned "the popish 
 mass." Alt. Christ, pp. 130 132. The view put forth appears to be very much 
 that of Laud, Montague, and the other members of the Anglo-catholic school. 
 
 246 He was found guilty of divers articles set out in the petition of a parishioner, 
 one of them being the "maintaining that the bread and wine after consecration 
 was turned into the very body and blood of Christ." Journ. H. of L. iv. p. 170.
 
 442 ANGLICAN RITUAL. 
 
 On March ist, the lords ordered "that every lord bishop in his 
 particular diocese shall give directions and take care that the com- 
 munion-table in every church in his diocese doth stand decently, in 
 the ancient place where it ought to be by law, and as it hath done 
 for the greater part of these threescore years past." 247 On the same 
 day they also appointed a committee of 30 peers and 10 bishops 
 " to take into consideration all innovations in the church concerning 
 religion." 248 On the Qth, upon the Strafford report being debated, the 
 bishops withdrew, " it being agitatione causae sanguinis" 
 
 45. The committee appointed on March the 1st met on 
 the 1 2th, and the sub-committee noted eighteen matters 
 alleged to be innovations in doctrine and twenty-one in 
 discipline, 249 and added a memorandum on three other 
 matters, and 35 considerations for amending the prayer- 
 book. Amongst the innovations in discipline we find 
 
 1. "The turning of the holy table altarwise and most commonly 
 calling it an altar. 
 
 2. " Bowing towards it, or towards the east, many times with three 
 congees, but usually in every motion, access, or recess in the church. 
 
 3. " Advancing candlesticks in many churches upon the altar so 
 called. 
 
 4. " In making canopies over the altar so called, with traverses 
 and curtains on each side and before it. 
 
 247 Journ. H. of L. IV. p. 1 74. Both houses passed a like resolution on Sep- 
 tember 8th following. Id. p. 392. 
 
 248 On the loth, the house gave the committee power to send for "what 
 learned divines " they pleased, naming Archbishop Usher and Drs. Prideaux, 
 Warde, Twiss, and Hacket. Sanderson, Brownrigg, Burgess, White, Marshall, 
 Calamy, and Hill are also said to have been added. A meeting of such persons, 
 added to the Bishops of Winchester, Chester, Lincoln, Sarum, Exeter, Carlisle, 
 Ely, Bristol, Rochester, and Chichester, could not fail to give authority and weight 
 to the measures they advised, and to their opinions upon the legality of the 
 practices complained of as innovations. Journ. H. of L. IV. pp. 174, 197, 201, 
 207, 210 ; Card. Conf. pp. 238, 239, 270277. 
 
 249 They were plainly "nothing more than a collection of alleged innovations 
 noted for enquiry, or (as Neal says) 'for the debate of the committee,'" which 
 never made any report, and sat but four or five times. It appointed a sub-com- 
 mittee to prepare matters for the committee's cognisance, but the "root and 
 branch" bill of May "cut off all the threads of the proceeding." See Lord Sel- 
 borne's Notes, pp. 31 42, where the matter is fully and carefully gone into, and 
 see St. Pap. Dom. Chas. I. CCCLXXIV. 24.
 
 THE REIGNS OF CHARLES I. AND II. 443 
 
 5. " In compelling all communicants to come up before the rails, 
 and there to receive. 
 
 6. " In advancing crucifixes and images upon the para-front, or 
 altar-cloth, so called. 
 
 7. " In reading some part of the morning prayer at the holy table 
 when there is no communion celebrated. 
 
 8. " By the minister turning his back to the west and his face to 
 the east when he pronounceth the creed or reads the prayers. 
 
 9. " By reading the litany in the midst of the body of the church 
 in many of the parochial churches. 
 
 10. "By pretending for their innovations the Injunctions and 
 Advertisements of Queen Elizabeth, 250 which are not in force but by 
 way of commentary and imposition ; and by putting to the liturgy 
 printed 'secundo, tertio Edw. VI.,' which the parliament hath 
 reformed and laid aside. 
 
 11. "By offering bread and wine by the hand of the church- 
 wardens and others before the consecration of the elements. 
 
 12. " By having a credentia, or side-table, besides the Lord's table 
 for divers uses in the Lord's Supper." 
 
 Offertories before the communion distinct from alms for the poor, 
 prohibition of expounding the catechism, suppressing of lectures and 
 of a direct (or bidding) prayer before sermon, singing the Te Deum 
 in prose, introducing Latin service at Oxford, standing up at the 
 hymns and the Gloria Patri, carrying children to the altar from the 
 font, and taking down galleries in churches, were the remaining 
 innovations complained of." 251 
 
 46. A proposal was also made for consideration 
 "whether the rubric should not be mended, where all vestments 
 
 250 The suggestion in the paper of the sub-committee is not that either the 
 Elizabethan Injunctions cr Advertisements were not in force. The canons of 
 1603 had dealt with many of the more important matters treated of, and to that 
 extent had superseded them ; but the Advertisements and Injunctions still re- 
 mained in force "by way of commentary and imposition." 
 
 291 Amongst the innovations in doctrine we find the teaching 6. "That there 
 is a proper sacrifice in the Lord's Supper, to exhibit Christ's death in the post 
 fact, as there was a sacrifice to prefigure in the old law in the ante fact, and there- 
 fore we have a true altar." f. " Prayer for the dead, as Mr. Brown in his printed 
 sermon." 9. "The lawfulness of monastic vows." The maintenance of the 
 opinion that the priest's alsolution "is more than declaratory" was also noted. 
 This may perhaps refer to Adams' sermon at Cambridge. Collier, vm. p. 120; 
 St. Pap. Dom. Chas. I. CCCLXXXV. 68.
 
 444 ANGLICAN RITUAL. 
 
 in time of divine service are now commanded, which were used 
 2 Edw. VI." 252 
 
 On May 3rd, the commons made a protestation against the 
 " divers innovations and superstitions brought into the church." 253 
 On the 1 2th, the house denned the sentence, "the true reformed 
 protestant religion, expressed in the doctrine of the Church of 
 England against all popery and popish innovations within this 
 realm," to mean the public doctrine professed in the said church 
 so far as it is opposite to popery and popish innovations. 254 
 
 On June r5th, they resolved that "all deans and chapters, 
 archdeacons, prebendaries, chanters, petty canons, and their officers 
 shall be utterly abolished and taken away out of the church." 255 On 
 September ist, an order was made for the suppression of innovations 
 and for the preservation of public peace. It was read in the" lords 
 on the 8th, and the three first resolutions passed as altered. 256 On 
 
 252 If the order of the rubric had been intact and in force, and not in some way 
 or other broken, there would have been no need to mend it ; the proposal to do 
 so implied a want, from some cause or another, of amendment, and the reference 
 to the vestments indicates the direction in which the amendment was needed. As 
 a fact, the rubric did need to be mended, and to be brought into harmony with the 
 existing law. As it stood it was misleading, for it appeared to prescribe generally 
 the use of a plain white alb with a vestment or cope for the priest at communion, 
 and albs with tunicles for his assistants. The canons, on the other hand, set that 
 order aside, and adopted and enforced that of the Advertisements, directing the 
 use (in cathedrals and on "principal feast days ") of a decent cope for the minister, 
 and copes for the epistoler and gospeller agreeably. The plain white alb and the 
 tunicles had disappeared. The rubric and canons were thus in seemingly direct 
 conflict, hence the suggestion. On June I2th, 1627, the chapter at Durham 
 ordered the three vestments (or chasubles) and one white cope belonging to the 
 vestry of the church to be taken to London to be altered into fair and large copes 
 according to the canons and constitution of the Church of England. I Cosin, 
 Corr. p. 170. Mr. Perry says the committee proposed "that the rubric with 
 regard to vestments should be altered" but this is scarcely correct. To alter is 
 one thing and to mend is another. The rubric had_ been already altered as to its 
 meaning; it needed only amendment as to its form. Lawf. Ch. Orn. p. 413; 
 Hope, Worship, p. 100 ; ante, p. 327. 
 
 253 The lords gave their assent the next day. Journ. H. of C. II. pp. 132, 133, 
 145; H. ofL. IV. p. 233; Rushw. IV. pp. 241248, 273; Nalson, I. pp. 810 
 817. 
 
 254 Journ. H. of C. II. p. 145 ; Rushw. iv. p. 273 ; Nalson, II. p. 241. 
 
 255 Journ. H. of C. II. p. 176; Rushw. iv. pp. 269 273, 285 290; Nalson, 
 II. pp. 240, 282 285. 
 
 258 Journ. H. of C. n. p. 279 ; H. of L. iv. p. 392 ; Rushw. IV. pp. 385, 
 386; Nalson, II. pp. 475, 482486. They were: "i. Where there are raUs
 
 THE REIGNS OF CHARLES I. AND II. 445 
 
 December ist, the lords voted that superstitious tablets and books, 
 as " missals, primers, and offices of our Lady," etc., should be burnt 
 by the sheriff in Smithfield ; and the case of one Gerard Poole, upon 
 whom was found in a box divers wafer cakes, " such as are used in 
 the mass," was considered, and the house desired that he be pro- 
 ceeded against according to the laws of the kingdom. 257 On the 
 same day the petition and remonstrance of the lords and commons 
 on the state of the kingdom was presented to the king at Hampton 
 Court. 258 On the loth, the king issued a "proclamation for obedience 
 to the laws ordained for the establishing of the true religion in this 
 kingdom of England." 259 On the 3oth, the Archbishop of York and 
 eleven bishops signed a petition and protestation as to their right to 
 
 already, they are to be removed with the communion tables ; but where there are 
 none, they shall not be enforced on any ; and that all steps in the chancels, raised 
 towards the altar within these fifteen years last past, shall be levelled. 2. That 
 crucifixes, scandalous pictures of any of the persons of the Trinity, are to be 
 abolished, without limitation of the time since their erection ; and all images of the 
 Virgin Mary that have been set up within twenty years. 3. For the ceremony of 
 bowing at the name of Jesus, it shall not be enjoined nor prohibited to any man." 
 Mr. Perry writes of " the refusal of the House of Lords to join in the late order of 
 the commons, " and attributes it to the presence of the bishops. Lawf. Ch. Orn. 
 p. 419. On the Qth the lords voted the printing and publishing of the order of 
 January i6th, 1640, six peers dissenting on the ground that the consent of the 
 commons in those things which concern so nearly the quiet and peace of the church 
 should be obtained. Journ. IV. p. 395 ; Rushw. IV. p. 387 ; Nalson, n. pp. 
 484, 485. See n. 268. 
 
 257 Journ. H. of L. iv. p. 457. 
 
 258 Journ. H. of C. II. p. 330 ; Rushw. IV. pp. 436453 ; Nalson, II. pp. 
 615, 664, 689, 692 706, 709, 710, 743 750. The remonstrance contained 206 
 clauses, and was a summary of grievances, civil and religious. Another petition 
 and remonstrance was presented by both houses on the i6th, in reply to the 
 king's speech of December I4th. Journ. H. of C. II. p. 345 ; Rushw. IV. pp. 
 457, 458. 
 
 259 In it the king charged and commanded : "That divine service be performed 
 in this his kingdom of England and dominion of Wales as is appointed by the laws 
 and statutes established in this realm, and that obedience be given by all his sub- 
 jects, ecclesiastical and temporal, to the said laws and statutes concerning the same. 
 And that all judges, officers, and ministers, ecclesiastical and temporal, according 
 to justice and their respective duties, do put the said acts of parliament in due 
 execution against all wilful contemners and disturbers of divine service, contrary to 
 the said laws and statutes." And the king further ordered: "That no parsons, 
 vicars, or curates in their several parishes shall presume to introduce any rite or 
 ceremonies other than those which are established by the laws and statutes of the 
 land." Rushw. iv. p. 456; Nalson, II. p. 730; see App. A, T.
 
 446 ANGLICAN RITUAL. 
 
 sit and vote in parliament, and the next day were ordered to be 
 committed to the tower. 260 
 
 47. A.D. 1642 1660. On January 3rd, the king sent the 
 mace with a message and an order to arrest the five members, and 
 went the next day in person to demand them, but found "all the 
 birds " were " flown," and so went his way amid much disorder and 
 cries of "privilege." On the 5th, the commons met with locked 
 doors, and the king went to the city in fruitless search. 261 On the 
 nth, the lords took order with the sheriffs of London and Middle- 
 sex for the guarding the houses of parliament. 262 On the same day 
 some 4000 " knights, gentlemen, and freeholders " of Bucks rode up 
 to town to petition the king concerning their member, John Hampden ; 
 a petition from the city of London concerning the king's going to the 
 commons was also presented. 263 
 
 On February i4th, the royal assent was given to the act depriving 
 bishops of their seats in parliament. 264 On the iQth, parliament 
 besought the king " to behold the miserable perishing condition of 
 all" his kingdoms. 265 
 
 On March i6th, the king announced his removal to York, and 
 required that no one should be called upon to obey any act, order, 
 or injunction to which he had not given his assent. 266 On August 
 25th, he set up his standard at Nottingham, ordering all who could 
 bear arms to repair to him there, and the civil war began. 
 
 48. On June I2th, 1643, an ordinance passed the parliament 
 
 zeo Two, the Bishops of Durham and Lichfield, were committed to the care of 
 the gentleman usher. Five sees were vacant, Laud was under arrest, and 
 some were in the country. Collier, vm. p. 231 ; Rushw. IV. pp. 466471; 
 Journ. H. of C. II. pp. 362, 363 ; H. of L. IV. pp. 496499 ; Nalson, II. pp. 
 794 800, and p. 897 for the "Vox Populi," a ballad against the bishops and 
 the "book of common prayer. 
 
 261 Journ. H. of C. II. pp. 367, 368 ; Nalson, 'II. pp. 81 1 829 ; Rushw. iv. 
 PP- 473480. 
 
 262 Journ. H. of C. II. pp. 371, 372 ; Nalson, IT. p. 883. The king's guard 
 was rejected. The lords also ordered a guard for the Tower. Journ. H. of L. iv. 
 P- 57- 
 
 263 The king in reply waived his former proceedings. Nalson, II. pp. 841, 842. 
 261 Journ. H. of L. IV. p. 580 ; Rushw. IV. p. 553. 
 
 265 Journ. H. of C. II. p. 443. Twelve mischiefs and twenty-five remedies were 
 set out. 
 
 266 Id. p. 481 ; H. of L. iv. p. 647.
 
 THE REIGNS OF CHARLES I. AND II. 447 
 
 for calling an assembly of laymen and divines to meet, on July ist, 
 upon the summons of the clerks of both houses, in Henry VII. 's 
 chapel at Westminster. They were to sit from time to time, and be 
 dissolved in such manner as by both houses of parliament should be 
 directed, and to treat and confer concerning the liturgy, discipline, 
 and government of the Church of England and its doctrine, as 
 should be proposed to them by both houses of parliament. 267 On 
 August zSth, an ordinance directed all altars and tables of stone to 
 be taken away and abolished, the communion tables to be moved 
 from the east end and put in some other fit place or in the body of 
 the church or chancel, all rails to be taken away, and all chancels 
 raised during the past twenty years to be levelled as they were before 
 that time ; all tapers, candlesticks, and basons to be removed, and all 
 crucifixes, crosses, images and pictures of one or more persons of the 
 Trinity or of the Virgin Mary, with all superstitious inscriptions, to be 
 defaced before November ist following. 268 
 
 49. On January 3rd, 1645, both houses abolished the book 
 of common prayer, and ordered " the directory " (as annexed 
 to the ordinance) to be used in every place of worship in 
 England and Wales. 269 In 1646, archbishops and bishops 
 were abolished, and their lands directed to be sold. 270 On 
 December /th of the same year the commons ordered 600 
 copies of the "Advice of the Assembly of Divines" to be 
 printed for the use of both houses and of the assembly. 271 
 
 267 There were 10 peers, 20 laymen, mostly M.P.s, Archbishop Usher and the 
 Bishops of Exeter and Bristol, and apparently 44 clergymen and 74 laymen, with 
 Dr. Twiss as prolocutor. Scobell, p. 42. 
 
 268 The ordinance did not extend to coats of arms or tombs. It was followed 
 on May Qth, 1644, by another to the same effect, and including in its range copes, 
 surplices, superstitious vestments, roods and rood lofts, holy water fonts, and organs. 
 Scobell, pp. 53, 69 ; ante, n. 256. 
 
 269 Scobell, I. pp. 75 92, where "the Directory" is to be found under 
 15 heads. It was ordered to be printed and published on March 13th, Penalties 
 of $> l > an d a year's imprisonment were, on August 23rd, affixed to using the 
 common prayer a first, second, or third time. Scobell, I. p. 97. 
 
 270 Scobell, I. pp. 99 113, 115. 
 
 271 It is divided into thirty-three chapters, and is signed by the prolocutor and 
 four others. There was also an answer of the assembly printed in 1645 to some 
 objections of their dissenting brethren, which the lords ordered on February 24th, 
 1646, to be printed.
 
 ANGLICAN RITUAL. 
 
 On June 8th, 1647, festivals and holydays were done away 
 with, but days of recreation were allowed to scholars, appren- 
 tices, and other servants. 272 On February 9th, 1648, church- 
 wardens were ordered to be chosen yearly by the parishioners, 
 who were to make rates for the repair of the parish churches 
 or chapels and for the relief of the poor. 273 On May 2nd, 
 anyone maintaining the various heresies set out was to be 
 committed without bail and indicted for felony, and in case 
 of relapse to suffer death without benefit of clergy. For 
 other and minor heresies the offender was to be committed 
 until he found sureties for his orthodoxy. 274 On August 29th, 
 the form of church government to be used in the " Church of 
 England and Ireland" was ordered by the lords and commons 
 to be printed. 275 On September 2Oth, an ordinance required 
 all books and pamphlets to be licensed, and the press was 
 placed under the strictest control. 276 
 
 50. On April 2Oth, 1653, Cromwell anticipated the in- 
 tended dissolution, on November 3rd, 1654, by dissolving 
 what remained of the Long Parliament which, since February 
 6th, 1649, had sat alone, it having on that date, by 44 votes 
 to 29, abolished the some half-dozen peers (whose meetings 
 were supposed to represent the House of Lords) as " useless 
 
 272 Scobell, I. pp. 128, 143. The second Tuesday in each month was the 
 recreation day or bank holiday. Stage plays and interludes were suppressed on 
 October 22nd and February nth, 1647, actors to be punished as rogues ; but the 
 stage was not very refined or conducive to public morality. 
 
 273 Id. pp. 139142. 
 
 274 Id. p. 149. On August 9th, 1650, certain "atheistical, blasphemous, and 
 execrable opinions " were ordered to be punished by six month's imprisonment, 
 and for a second offence, banishment, returning without license being made 
 capital. Id. pp. 125, 126. Severe penalties were ordered for breaking the 
 sabbath, whilst incest, adultery, and immorality were made capital offences. Id. 
 pp. 121, 122. The puritans, like the New Englanders, do not appear to have 
 learnt toleration from their past sufferings, nor to have been willing to grant to 
 others that liberty of conscience which they had claimed for themselves. 
 
 275 Id. pp. 165 180. It was published in a small quarto of 46 pages, but is 
 given in Scobell. 
 
 876 Id. II. pp. 88, 230. All books and pamphlets had to be licensed, and the 
 regulations were wholly fatal to the liberty of the press.
 
 THE REIGNS OF CHARLES I. AND II. 449 
 
 and dangerous." 277 Sir P. Wentworth then heard for the first 
 time "unbecoming language given to the parliament," for 
 Cromwell had interrupted the debate with a speech, not by 
 any means soothing in its nature or terms. He pointed out 
 that they had no longer "a heart to do anything for the 
 public good," and that the " Lord had done with them." 
 And when Wentworth, startled at so unusual an apparition, 
 at last found words to express his surprise at what he heard, 
 all " the more horrid in that it came from their servant, whom 
 they had so highly trusted and obliged," the servant put an 
 end to his prating, and giving the signal, ordered them all to 
 be "gone and to give place to honester men," and so they 
 were forthwith turned out of doors by the troops. 278 
 
 51. On July 4th, the parliament summoned by Cromwell 
 met, dissolving itself on December I2th following. 279 On 
 
 277 On the 7th it did away with the monarchy as "unnecessary, burdensome, and 
 dangerous to the liberty, safety, and public interest of the people, and therefore to 
 be abolished." For the acts, see Scobell, pt. ii. pp. 7, 8, cap. xvi. xvii. Six of 
 the judges refused to accept of new commissions, and the others remained only on 
 the express declaration that they were to proceed according to ' ' the fundamental 
 laws of the nation for the good of the people." See Pad. Hist. III. pp. 1382, 
 1286, 1287 ; Clar. Hist. v. pp. 262, 263. 
 
 278 Some of the members exclaiming that the dissolution was not honest, and 
 against public morality and honesty, Cromwell retorted, and, ordering the gilt 
 "bauble" to be taken away, locked the doors of the house, put the key in his 
 pocket, and walked back to Whitehall. The next day some one put a paper on 
 the door with the words, " This house is to be let, now unfurnished.' 1 '' The disso- 
 lution was, according to Clarendon, "generally very grateful and acceptable to the 
 people, how unusual soever the circumstances thereof had been," and "the people 
 were satisfied in it." That (whatever may be said of their zeal in the public 
 service) the members of the Long Parliament left nothing to be complained of, or 
 desired, as to the care they took of themselves is plain, if there be any truth in the 
 tract entitled, "The Mystery of the Good Old Cause," printed in 1660; not that 
 this has ever been a point much neglected by those in power at any time, with but 
 few honourable exceptions, whatever the form of government. It was, however, 
 a crime in the Long Parliament, seeing that it was not consistent with the self- 
 denying ordinance of April 3rd, 1645. Parl. Hist. III. pp. 1382 1386; Clar. 
 Hist. vi. pp. 478482. 
 
 279 This was the harmless assembly to which "Prayse Barbone," one of the 
 seven M.P.s for London, gave a name. It was not however, composed, as the 
 list proves, of the class of persons described by Clarendon and Hume, and it was 
 dissolved on the ground that its sittings and continuance were not for the public 
 
 29
 
 450 ANGLICAN RITUAL. 
 
 August 28th, 1654, commissioners were appointed in each 
 county for the ejection of scandalous, ignorant, and insuffi- 
 cient ministers. 280 On March 25th, 1657, indulgence was 
 granted to persons who differed in certain points of doctrine, 
 worship, and discipline ; and protection was given to those 
 ministers and preachers who agreed in faith but differed in 
 matters of worship and discipline. 281 
 
 52. A.D. 1660. In the early part of April, Monk had sent 
 Sir J. Grenvill to the king, 282 with authority to arrange for a 
 
 good. It passed an ordinance directing marriages to be made before justices of 
 the peace, and registries to be kept. Scobell, pt. ii. p. .236, cap. vi. ; Parl. Hist, 
 in. pp. 1386 1414; Clar. Hist. vi. p. 482 ; Heath, pp. 349 353; post, n. 299. 
 
 280 "phg num ber of ministers ejected during the Commonwealth is said to 
 have been about 1500, or one-sixth of the parochial clergy. For the ordinance see 
 Scobell, ii. p. 335. Walker, however, talks of 7000 of all sorts, but he includes 
 members of the universities, cathedral chapters, etc. 
 
 281 Scobell, ii. p. 381, ii. Under the firm rule of Cromwell, the surplice 
 was neither done away with nor disused. For, although the church was nominally 
 abolished, the clergy and congregations met with much wise toleration. This 
 great man, who "was more in power and dread at home and abroad than perhaps 
 any English monarch was," and who, in "the short intervals of domestic sedition 
 and rebellion, made the name of England terrible " to every despot on the face of 
 the earth, was personally for such a liberty of conscience and freedom of worship 
 as consisted with common order, law, and the performance of all honourable 
 obligations. In Bishop ,Kennet's history we are told "that the Protector was not 
 himself of any one religion, and therefore was for liberty and the utmost latitude 
 to all parties, so far as consisted with the peace and safety of his government ; and 
 even the prejudice he had to the episcopal party was more for their being royalists 
 than for being of the good old church." Of this, Bishop Wren's case affords a 
 good example. Cromwell, who had met Wren's nephew at dinner at Claypoles, 
 gave him leave to tell his uncle that he might come out (of the Tower) if he wished. 
 On the nephew going " with no little joy" to inform the bishop of it, "his lord- 
 ship expressed himself warmly to this effect : ' That this was not the first time he 
 had received the like intimation from that miscreant, but disdained the terms pro- 
 jected for his enlargement, which were to be a mean acknowledgement of his favour 
 and an abject submission to his detestable tyranny.' " And so the door continued 
 locked from the inside, and Wren completed his walk round the world on the 
 Tower leads. Ken. & Hughes, Hist. in. pp. 198, 199 ; Neal, n. pp. 566, 594, 
 595, 608, 612, 613, 620, 623, 650, 654, 655, 675, 677, 679 ; Clar. Hist. III. pt. 
 ii. lib. xin. pp. 465467, 494, 502505, 648 ; Parentalia, pp. 33, 34. 
 
 282 Grenvill's instructions were to advise the king to leave Flanders and go to 
 Breda, and write to Monk, as from thence, the letters and declarations being 
 prepared in a good degree suitable to Monk's wishes and counsels. Monk had, only 
 so late as February 2ist, spoken strongly against a restoration of the monarchy,
 
 THE REIGNS OF CHARLES I. AND II. 451 
 
 restoration ; and on the 24th the king's party put out a 
 declaration. 283 
 
 The next day the convention parliament met, and spent their first 
 sittings in violent speeches against Cromwell and in resolutions for 
 carrying on the work of fasting and prayer preliminary to an act of 
 contrition and a general confession of their own and the national 
 sins, " no man having the courage, how loyal soever their wishes 
 were, to mention his majesty till they could make discovery what 
 mind the general was of." 284 
 
 Monk, who had been appointed by the lords captain-general of 
 the land forces, and to whom, on the 26th, both houses had given 
 thanks for his eminent services, desired them in reply "to look 
 forward and not backward in the transacting of affairs." 285 On the 
 3oth, the fast was kept ; and, on the appearance of so promising a 
 symptom, Monk, " who had well surveyed the temper of the house," 
 came into it and told them that one Sir John Grenvill, a servant 
 of the king's, had brought him a letter from his majesty, whereupon 
 he was called in and delivered the letter to the speaker. The letter 
 and the declaration enclosed were then read, and a conference desired 
 with the lords "in order to the settlement of the kingdom"; it 
 was held the same day, and both houses agreed 
 
 " That according to the ancient and fundamental laws of this kingdom, 
 the government is, and ought to be, by king, lords, and commons." 
 And a committee was appointed to report what acts or orders in- 
 consistent therewith had been passed, and from this time, remarks 
 Clarendon, Charles Stuart was no more heard of. 286 
 
 and that with such an air of sincerity and with such shew of reason, and so 
 temperately, that even the professional political dissemblers, who consider language 
 as a gift bestowed to conceal the thoughts, were themselves taken in. Charles 
 himself appears to have been in the dark, or in doubt, as to Monk's real views, and 
 perhaps the fact was that Monk had not then made up his mind. Clar. Hist, 
 vi. pp. 734752; Ken. Reg. pp. 87 121 ; Evelyn, Diary, Feb. 3, II. 
 
 283 Clar. Hist. vi. pp. 752, 753 ; Ken. Reg. p. I2O. 
 
 284 Clar. Hist. vi. p. 756 ; Ken. Reg. pp. 121, 122 ; Journ. H. of C. vni. p. i j 
 H. of L. XI. p. I. 
 
 285 Journ. H. of C. IV. p. 2 ; H. of L. xi. pp. 4, 5. 
 
 286 Monk was one of the M.P.s for Devon. The Journals of the House 
 of Commons say that a Mr. Annesley ' ' reported from the council of state a letter 
 from the king unopened," directed to General Monk. Clar. Hist. vi. p. 756; 
 Journ. H. of C. vni. pp. 49; H. of L. xi. pp. 69; Ken. p. 129; Parl. Hist, 
 
 29 2
 
 452 ANGLICAN RITUAL. 
 
 53. On May 2nd, committees of each house were appointed 
 to draft a reply to the king, 287 whilst on the 3rd, the king's messenger 
 was called to the bar to receive the thanks of the House of Commons, 
 and the king's arms were ordered to replace everywhere those of the 
 commonwealth. 288 On the 4th, the lords appointed six of their 
 number to attend upon the king with the answer of the house, and 
 on the 7th, the commons elected twelve members of parliament, with 
 Mr. Bowles as chaplain, to deliver theirs. On the 8th the king was 
 proclaimed, and on the loth the eighteen commissioners, going to 
 the king, received their instructions. 289 
 
 54. On the 28th, a royal proclamation was issued against 
 
 IV. pp. 15, 26. There was a letter to the speaker and one to Monk, the letter to 
 the "speaker of the house of peers" being different from that to the commons. 
 In both, however, the Breda declaration was enclosed, which granted "a liberty 
 to tender consciences, and that no man shall be disquieted or called in question for 
 differences of opinion in matters of religion which do not disturb the peace of the 
 kingdom." For another letter to Monk, dated 20-10-1660, when expecting the 
 arrival of the parliamentary committee, see Ken. Reg. p. 145. 
 
 287 For the letters, see Journ. H. of L. xi. p. IO; Ken. Reg. pp. 130 133; 
 Parl. Hist. IV. pp. 26 30; Clar. Hist. VI. pp. 757760. The letter of the 
 commons referred to the king's expression of his confidence in parliaments as 
 being "most necessary for the government of the kingdom." It was no longer 
 a Deo, rex, h Rege, lex. 
 
 288 Journ. H. of C. vin. p. 10; H. of L. xi. p. 12. 
 
 289 Journ. H. of C. vin. pp. n, 15, 18, 19, 22, 47 ; H. of L. xi. 18, 22, 44; 
 Parl. Hist. IV. pp. 35 40. A pass was also granted on the 8th, by the lords, to 
 Drs. Reynolds and Spurstowe, with Messrs. Calamy, Hall, Manton, and Case 
 "to go to attend the king." Twenty commissioners were also sent by the city of 
 London. The king replied to both houses by a letter written on May 26th at 
 Canterbury after landing, and delivered on the 28th. The six divines had divers 
 conferences with the king on the use of the surplice and the reviewing the book of 
 common prayer, but he was inexorable upon both points. Collier, vin. p. 383 ; 
 Ken. Reg. p. 152 ; Clar. Hist. VI. pp. 770, 771. On their return they drew up a 
 formal address and proposals to the king concerning the matters in difference, to 
 wit : I. Church government. 2. The liturgy. 3. Ceremonies. It acknowledged 
 the king to be custos utriusque tabulae, and the supreme governor over all persons 
 and in all causes, but objected, as of human institution, to the imposition 
 of kneeling at the communion, to the use ofholydays, of the sign of the cross, of the 
 surplice, to bowing at the name of Jesus, and (as having no foundation in the law 
 of the land) to the erecting of altars, bowing towards them, and such like. Eng. 
 Pur. Doc. pp. 1221; Collier, vin. pp. 386 389; Card. Conf. pp. 277 284, 
 285. On July 8th, the bishops set out an answer to their proposals, insisting on 
 the retention of the kneeling and the use of holydays, but leaving the use of the 
 surplice, the sign of the cross, and the bowing to the king's judgment. Collier,
 
 THE REIGNS OF CHARLES I. AND II. 453 
 
 the rebels in Ireland, 890 and on the 29th, both houses waited on the 
 king at Whitehall, 291 428 members of the lower house taking the 
 oaths of allegiance and supremacy on June 4th following. 292 On the 
 1 8th, the business of the deprived ministry was gone into, and an 
 act was afterwards passed confirming and restoring them. 293 A bill 
 for a thanksgiving service on May 2gth was also brought into the 
 commons and passed. 294 On July 6th, a bill for the " maintenance 
 of the true reformed protestant religion, and for the suppression of 
 popery, superstition, profaneness, and other disorders and innova- 
 tions in worship and ceremonies" was read a second time, and a 
 grand committee, for religion, of the whole house was appointed. 295 
 On the 20th, the committee reported in favour of the king's calling 
 
 VHI. p. 389 ; Eng. Pur. Doc. pp. 27 39 ; Ken. Reg. p. 200 ; Neal, III. p. 53. 
 On the 1 5th, the ministers made their "defence." Ken. Reg. p. 205 ; Eng. Pur. 
 Doc. pp. 39 63. On October 25th came the royal declaration, and this was 
 followed by a petition of ministers, the humble and grateful acknowledgment of 
 some ministers, the proclamation against conventicles, the warrant for the Savoy 
 conference, the exceptions of the ministers, the answer of the bishops, and the 
 rejoinder of the ministers. 
 
 290 It takes note of the "innocent blood of so many thousands of our English 
 protestant subjects formerly slain by the hands of those barbarous rebels," who 
 were to be treated and proceeded against as traitors. The 14 and 15 Car. II. 
 sess. 4, c. 23 (Irish), reciting the conspiracy on October 23rd, 1641, of "papists, 
 Jesuits, friars, seminary priests, and other superstitious orders of the popish pre- 
 tended clergy " to cut off all the protestants and English throughout the kingdom, 
 a "conspiracy so generally inhuman, barbarous, and cruel, as the like was never 
 
 before heard of in any age or kingdom whereby many thousand British 
 
 and protestants have been massacred, many thousands of others of them have been 
 afflicted and tormented with the most exquisite torments that malice could suggest, 
 and all men's estates, as well those whom they barbarously murdered, as all other 
 good subjects were wasted, ruined, and destroyed," set apart October 23rd to be 
 kept as an anniversary day, and the act to be read publicly and daily for ever. 
 Journ. H. of L. XI. p. 45 ; App. R. 
 
 291 Journ. H. of C. vin. p. 49; H. of L. XI. p. 48; Parl. Hist. IV. p. 54. 
 
 292 Journ. H. of C. vin. p. 54, where the oaths of allegiance and supremacy 
 are given. 
 
 293 12 Car. II. c. 17; Ken. Reg. pp. 178, 196; Journ. H. of C. vm. pp. 62, 
 106, 138, 147149; H. of L. XI. pp. 67, 72, 161, 162, 172. A list was read in 
 the commons, on August 27th, of those who had been ejected. See post, 
 n. 310. 
 
 294 12 Car. II. c. 14; Journ. H. of C. vm. pp. 76, 109, 124. A form of 
 service was settled by convocation in 1662. 
 
 295 Journ. H. of C. vm. p. 82. It was committed, but did not pass.
 
 454 ANGLICAN RITUAL. 
 
 together such a number of divines as he might think fit " to advise 
 concerning matters of religion." 298 On August yth, a message and the 
 king's letter were read to the commons, 297 and orders were given on 
 the i4th for the suppression of the tumultous meetings of quakers. 298 
 An act for the confirmation of marriage made before justices of the 
 peace was passed; 299 and on November 9th, the king's declaration 
 was read in the lords, and a bill for making it effectual was then 
 brought into the commons, but was rejected by 183 to is;. 300 Another 
 
 296 Journ. H. of C. vm. p. 95. It then adjourned to October 23rd, the king's 
 declaration being published on October 25th. Post, n. 300, 317. 
 
 297 It related to the stipends of vicarages which the king wished brought up to 
 .80 per attmtm or more. Journ. H. of C. iv. p. 113 ; Card. D. A. n. p. 221 ; 
 Ken. Reg. p. 224; Wilk. Cone. iv. p. 556; Collier, vm. p. 440. 
 
 298 Journ. H. of L. XI. pp. 128, 154. The orders were carried out. On 
 December i6th, the Quakers informed the king that there were 400 men and 
 women "in close holes and prisons" in London, besides "above ten hundred " in 
 the country. A proclamation went out against them on January 22nd following, 
 dated from Edinburgh, whilst Governor Endicott, of Boston, New England, vin- 
 dicated the having put some of them to death. On May nth, 1661, the king 
 issued a proclamation of grace in their favour, both at home and abroad, but 
 3068 were imprisoned by Charles up to March 27th, 1662. James II. is said to 
 have released 1200 in 1685. Ken. Reg. pp. 211, 246, 361, 364, 378, 384, 445, 
 5 2 5> 53 J 60S. 614, 641, 651, 746. The 13 and 14 Car. II. c. I, for preventing 
 the mischief arising from the Quakers, passed in 1662. Neal, III. pp. 75, 106. 
 
 299 12 Car. II. c. 33 ; Neal, in. p. 67 ; ante, n. 279. 
 
 300 Journ. H. of L. XI. pp. 179 182; H. of C. vm. pp. 187, 191, 194; Ken. 
 Reg. p. 246; Wilk. Cone. iv. p. 560; Card. D. A. n. p. 234; Collier, vm. p. 
 393. In it the king set out his desire for the advancement and propagation of the 
 protestant religion, and renewed the declaration from Breda for the liberty of 
 tender consciences, making certain concessions to allay the then present dis- 
 tempers : I. Care was to be taken for the observance of the sabbath and a supply 
 of learned and pious clergy. 2. Suffragan bishops were to be appointed in each 
 diocese. 3. No bishop was to ordain or exercise any part of the jurisdiction which 
 appertained to the censure of the church without the advice and assistance of the 
 presbyters; and no chancellors, commissaries, or officials, as such, were to exercise 
 any act of spiritual jurisdiction in cases of excommunication, absolution, or wherein 
 any of the ministry are concerned with reference to their pastoral charge, but the 
 profession of the civil law to be upheld in other matters as had been used and 
 practised. No archdeacon to exercise any jurisdiction whatever without the 
 advice and assistance of six ministers of the archdeaconry, three to be nominated 
 by the bishop and three by the presbytery. 4. Deans and chapters to be ap- 
 pointed of the most learned and pious presbyters in the diocese, and the chapter 
 to be assisted by an equal number of presbyters chosen annually by the majority of 
 the presbyters in the diocese to assist and advise the chapter. No suffragan to 
 ordain but with the advice of a sufficient number of the most judicious and pious
 
 THE REIGNS OF CHARLES I. AND II. 455 
 
 for preventing the voluntary separation of married persons was read 
 twice in the commons, 301 and an order having been made on Decem- 
 ber yth, by both houses, that the "carcases of O. Cromwell, Henry 
 Ireton, John Bradshaw, Thos. Pride, whether buried in Westminster 
 or elsewhere, be with all expedition taken up and drawn upon a hurdle 
 to Tyburn, and there hanged up in their coffins for some time and then 
 buried under the gallows," parliament was dissolved on the 29th. 302 
 
 55. Out of doors, Reynolds and Calamy, two of the most 
 prominent presbyterian divines, were, on May 27th, made 
 king's chaplains. 303 On the 3Oth, a royal proclamation against 
 vicious and profane persons was put forth, and afterwards 
 directed to be read in churches; 304 and on June ist it was 
 followed by another against disturbing the professions of any 
 persons, whether civil or ecclesiastical, that had been settled 
 by lawful authority. 305 On the same day a meeting of some 
 sixty ministers was held at Sion College to consider matters, 
 but Sharp (afterwards archbishop) then gave up the presby- 
 terian cause as lost, the most influential men being, he said, 
 content with an episcopacy after Bishop Usher's model, which 
 allowed of a liturgy, the surplice, the sign of the cross at 
 
 presbyters so annually chosen. 5- Provided for and regulated confirmation and 
 admission to the Lord's table. 6. No bishop to do or impose anything on either 
 clergy or laity contrary to the law of the land. 7. An equal number of divines 
 "of both persuasions" to be appointed to review the liturgy. 8. Ceremonies to 
 be left to the advice of a national synod to be duly called after a little time, and 
 meantime none to be denied the Lord's Supper, though not kneeling, but the use 
 of the sign of the cross, of the surplice, and the bowing at the name of Jesus to be 
 voluntary, except as to the use of the surplice in cathedral and collegiate churches. 
 The canonical subscription and oath of obedience not to be required (but only the 
 oaths of allegiance and supremacy) for ordination, institution, and induction, and 
 forfeiture under the 13 Eliz. c. 12 to be set aside. See post, n. 317. 
 
 301 Journ. H. of C. vin. pp. 181, 183. 
 
 302 Id. pp. 197, 200, 202, 234 ; Journ. H. of L. XI. pp. 202, 204, 233. It 
 had been adjourned from September I3th to November 6th. 
 
 301 ' Baxter, Spurstow, Wallis, Bates, Manton, and Case were afterwards made 
 chaplains to the king, and Reynolds appointed to Norwich, Baxter and Calamy 
 declining the sees of Hereford and Lichfield, and Bates, Manton, and Bowles, the 
 deaneries of Lichfield, Rochester, and York. Neal, in. p. 64; Collier, vm. pp. 
 383, 400; Ken. Reg. pp. 162, 175, 178, 180; Eng. Pur. Doc. p. 6. 
 
 304 Ken. Reg. p. 167. 
 
 305 Id. p. 172.
 
 456 ANGLICAN RITUAL. 
 
 baptism, and kneeling at the communion, if not imposed by 
 a canon subpcend et culpa On the 5th came a proclamation 
 for setting apart a day of thanksgiving on the 28th. 307 About 
 the I4th, the king wrote to Reynolds and Calamy, ordering 
 them to nominate ten of their side to meet twelve of the 
 episcopal side to be chosen by himself. 308 
 
 56. On the i /th, a conference was held between the king 
 and the presbyterian leaders to endeavour to end the differences 
 about ceremonies and discipline, and to promote "a happy 
 union," and they were required to draw up and offer such 
 proposals as they thought meet in order to an agreement. 309 
 
 By the 23rd, Sharp wrote that all was wrong in church 
 affairs, and that the Lord's anger was not turned away, for 
 the generality were "doting after prelacy and the service- 
 book." The presbyterian divines met, however, at Sion 
 College to consult as to the proposals to be submitted to 
 the king, and after two or three weeks' time a paper was 
 drawn up to offer to him ; but on the paper being presented 
 to the king, in expectation of a meeting with " the divines of 
 the other party," not a man of them was present, but the king 
 "very graciously renewed his professions," and seemed well 
 pleased with the papers when read to him. Meanwhile many 
 hundred ministers were being ejected, and the presbyterians 
 agreed to offer five special requests to the king, which he 
 received. 310 A proclamation, dated the 2/th, called in and 
 suppressed Milton's Pro Poptilo Anglicano Defensio and the 
 Portraiture of his Most Sacred Majesty? 
 
 306 Ken. Reg. p. 173; Collier, vin. p. 387; Neal, ill. p. 49; Eng. Pur. 
 Doc. p. 22. 
 
 307 Id. p. 174. 
 3 3 Id. p. 1 80. 
 
 309 Id. pp. 181, 187; Eng. Pur. Doc. p. 7; Collier, vm. p. 385; Neal, in. p. 49. 
 
 310 Id. pp. 187, 195, 197; Eng. Pur. Doc. p. 12, 26; Collier, vin. p. 386; 
 Neal, III. pp. 50, 52. Archbishop Usher's model accompanied the proposals. 
 The second request was for "the suspension of proceedings upon the act of 
 uniformity against nonconformists in case of liturgy and ceremonies." Ante, 
 p. 433, n. 293. 
 
 311 Some copies were burnt by the hangman at the Old Bailey on August 27th. 
 Ken. Reg. pp. 189, 230, 239.
 
 THE REIGNS OF CHARLES I. AND II. 457 
 
 57. On July 8th, the bishops put out a reply to the pro- 
 posals of the ministers, and this appears to have opened the 
 eyes of the presbyterians, who " finished their concessions," 
 the "issue being the emitting of a declaration by the king 
 about moderate episcopacy, amended liturgy, and dispensing 
 with ceremonies." 312 On the loth, the defence of the pro- 
 posals was delivered to the king. 313 On the 2Oth, the com- 
 mons' committee reported in favour of a conference of divines, 
 whilst on the 3Oth, Cosin published his treatise on the points 
 in difference between England and Rome. On September 
 4th, a copy of the king's intended declaration was given by 
 the lord chancellor to Baxter and other presbyterian divines 
 for perusal before publication, and with " liberty to give notice 
 of what they liked not." 314 The declaration being objected 
 to, a petition was drafted asking for its amendment, and given 
 to the lord chancellor, who would not present it, but required 
 specific alterations to be proposed. 315 On September 23rd, 
 Juxon was n'ominated primate, Frewen translated to York, 
 and a list of eight other surviving bishops was delivered to 
 the king. 316 On November 1 6th, several presbyterian ministers 
 drew up an address to the king, thanking him for his declara- 
 
 312 Ken. Reg. pp. 200, 202 ; Eng. Pur. Doc. p. 27 ; Neal, in. pp. 53, 56 ; 
 Collier, vm. p. 389. The ministers had meanwhile agreed at Sion College on 
 Archbishop Usher's model, set forms, and an amended liturgy. 
 
 313 Ken. Reg. pp. 205, 214; Eng. Pur. Doc. p. 39. 
 
 314 Ken. Reg. p. 247. 
 
 315 Eng. Pur. Doc. pp. 79, 98. On Oct. 22nd, the king, accompanied by 
 several peers, bishops, and divines, met Baxter, Reynolds, Calamy, and others at 
 the lord chancellor's to discuss the proposed "declaration." The form being at 
 length settled, it was published on October 25th. Neal, in. pp. 56, 57 ; Ken. 
 Reg. pp. 248, 279, 289 ; Collier, vm. pp. 392, 393. 
 
 316 They were Pierce, Wren, Skinner, Roberts, Warner, Duppa, King, and 
 Frewen, the bishops of Bath and Wells, Ely, Oxford, Bangor, Rochester, Sarum, 
 Chichester, and Lichfield. On September 28th, a king's letter recommended 
 Sheldon for the see of London. On October 8th, Morley was elected bishop of 
 Worcester, Duppa having already been translated to Winchester, Henchman 
 taking his place at Salisbury. Lichfield was kept open for a year "in expectation 
 that Mr. Richard Baxter would take it," and was then offered to the Dean of 
 Salisbury, but refused owing to Frewen's having "skimmed it," and so it fell to 
 Dr. John Hacket. Lucy was nominated on October nth to St. David's, in 
 Mainwaring's place, whilst Sanderson took Lincoln. Ironside was appointed to
 
 453 ANGLICAN RITUAL. 
 
 tion. 317 On December 25th, all ministers were restored to 
 their livings who had not either justified the king's death or 
 declared against infant baptism. 318 
 
 58. A.D. 1661. On January 2nd, a royal proclamation was 
 issued against quakers, anabaptists, and other sectaries. 319 
 On the 26th, the bodies of Cromwell and Ireton, and on the 
 28th that of Bradshaw, were taken up, and those of Crom- 
 well and Ireton taken in carts to the Red Lion in Holborn ; 
 and the next day all were hanged at Tyburn till sunset, when 
 they were taken down, beheaded, and, the bodies being thrown 
 into a hole under the gallows, the heads were fixed on West- 
 minster Hall. 320 On the 3Oth, a form of prayer for January 
 
 Bristol, and Griffith was consecrated bishop of St. Asaph. Laney went to Peter- 
 borough, Cosin to Durham, Gaud en to Exeter, and Reynolds to Norwich. Ken. 
 Reg. pp. 252, 265, 272, 273, 288, 294 296, 300302, 323, 354, 359. All Baxter 
 asked was to be restored to his lectureship of ,60 yearly at Kidderminster. 
 
 317 Ken. Reg. pp. 305, 311, 315 ; Neal, in. p. 68; Eng. Pur. Doc. p. 103. 
 Had the declaration been made law, the separation of 1662 would probably have 
 been prevented. But the king never, it seems, intended it, as appears by one of 
 the secretaries of state opposing the bill in the commons, and Hale, who brought 
 it in, was moved out of the house into the Exchequer, with the remark that "if 
 the king could have found an honester man he would have advanced him to it." 
 Ante, n. 300 ; Burner, Own Times, pp. 120 127. 
 
 s 18 Neal, III. p. 66; 12 Car. II. c. 17; ante n. 293, 310. 
 
 313 Ken. Reg. p. 352. Another proclamation on the roth forbad all meetings 
 on pretence of worship unless in a church or chapel or by the inhabitants of a 
 private house. Scotland was included on the 22nd. Id. pp. 357, 364, 472 ; Card. 
 D. A. n. p. 251 ; Wilk. Cone. IV. p. 564. Twenty-eight sects were said to be 
 reckoned at this time : Anabaptists, Brownists, Semi-Separatists, Independents, 
 Familists, Adamites, Anti-Trinitarians, Socinians, Antinomians, Millenaries, 
 Hetheringtonians, Anti-Sabbatarians, Traskites, Soul-Sleepers, Anti-Scripturians, 
 Expectants or Seekers, Divorcers, Shakers or Quakers, Ranters, Memnonists, 
 Barrowists, Wilkinsonians, Johnstonians, Ainsworthonians, Robinsonians, Grindle- 
 tonians, Pelagians. 
 
 320 About September I2th or I4th, some twenty more bodies, including 
 that of the stout true-hearted Blake, were dug up and thrown together, by the 
 king's orders, into a pit at the back door of the prebendary's lodgings. Ken. Reg. 
 pp. 367, 536 ; Neal, III. p. 104. Pepys noted, on December 4th, the order of 
 parliament for the exhumation of Cromwell, and adds, " which do trouble me that 
 a man of so great a courage as he was should have that dishonour, though other- 
 wise he might deserve it." But now had come those days, "never to be re-called 
 without a blush, the days of servitude without loyalty, and sensuality without love, 
 of dwarfish talents and gigantic vices, the paradise of cold hearts and narrow minds,
 
 THE REIGNS OF CHARLES I. AND II. 459 
 
 3Oth was put forth by the king's command. 321 On March 
 23rd, the king issued a warrant appointing, in accordance 
 with the declaration, a commission of twelve bishops and 
 twelve presbyterian divines, Reynolds, the bishop of Norwich 
 amongst them, with nine coadjutors of a side, to meet at the 
 Savoy 
 
 " to advise upon and review the book of common prayer, comparing 
 the same with the most ancient liturgies which have been used in the 
 church in the primitive and purest times," but avoiding as much as 
 may be all unnecessary alterations "of the forms and liturgy where- 
 with the people are already acquainted and have so long received in 
 the Church of England." 322 
 
 59. When the commissioners met, the presbyterian divines 
 were required to bring in writing all the alterations and addi- 
 tions they wished made in, or to, the liturgy. At the end of 
 a fortnight they presented, together with their exceptions to 
 the old, a new form of common prayer, drawn out, it is said, 
 by Baxter. Exception was taken to the following ceremonies, 
 as unwarrantable : 
 
 " That public worship may not be celebrated by any minister 
 
 the golden age of the coward, the bigot, and the slave. The king cringed to his 
 
 rival that he might trample on his people The caresses of harlots and the 
 
 jests of buffoons regulated the policy of the state. . . . Crime succeeded to crime, 
 and disgrace to disgrace, till the race, accursed of God and man, was a second 
 time driven forth to wander on the face of the earth, and to be a bye-word and a 
 shaking of the head amongst the nations." Macaulay, Ess. on Milton, p. 22, 
 The Stuarts found shelter and a welcome at Rome. Charles II. lived a secret, 
 and died a professed papist. James II. openly avowed it, "for he not only went 
 to mass, but went publicly with all the ensigns of royalty," and restored, as 
 Roman authors tell us, "the ancient rites." "James III." received, as "king of 
 Great Britain," subsidies for hostile purposes from the pope, and we find briefs of so 
 late a date as 1759 and 1760, preserving "jura nominationis ad episcopales sedes 
 Catholicas" to him in right of the crown. Palatio, Gesta, v. p. 15; Guarnacci, 
 I. pp. 115, 399; II. pp. 26, 27, 589, 593 ; Bull. Rom. Contin. Clem. XIII. in. 
 pp. 294, 413, 423; Dodd, ill. pp. 177, 227, 229, 416, 441 ; Butler, Hist. Mem. 
 iv. pp. 192 199; Flanagan, n. p. 352; Lingard, IX. pp. 53, 61 63; Knight, 
 Hist. iv. pp. 376, 383 ; Macaulay, I. p. 471 ; Liguori, Hist. Haer. n. p. 30. 
 
 321 Ken. Reg. p. 368. 
 
 332 The commission was to last for the four calendar months next ensuing. 
 Card. Conf. pp. 257, 298 ; Eng. Pur. Doc. p. 107 ; Ken. Reg. p. 398 ; Neal, 
 III. p. 85 ; Wilk. Cone. IV. p. 570; Collier, vm. p, 401 ; Parker, Introd. p. 72.
 
 460 ANGLICAN RITUAL. 
 
 that dare not wear a surplice. That none may baptise, nor be bap- 
 tised, without the transient image of the cross. That none may 
 receive the Lord's supper that dare not kneel in the act of re- 
 ceiving." 
 
 They also desired 
 
 that the ornaments rubric "be wholly left out," because it "seemeth 
 to bring back the cope, albe, etc. and other vestments forbidden by 
 the common prayer of the 5 & 6 .Jkiw. VI." That the rubric in the 
 common prayer of the 5 & 6 Edw. VI. " may be restored, for the 
 vindicating our church in the matter of kneeling at the sacrament," 
 and that the ring in marriage be left indifferent. 323 
 
 60. The bishops did not reply for " a good while after," but 
 
 to the "main and principal demand, as is pretended, viz. the abolish- 
 ing the laws which impose any ceremonies, especially these, the 
 surplice, the sign of the cross and kneeling, the yoke, which if 
 removed there might be peace," they alleged their lawfulness and 
 convenience, as being decent ornaments and habits preserving rever- 
 ence (to say nothing of the antiquity of the surplice), whilst the 
 cross was always used in the church " in immortali lavacro," and the 
 ancient method of receiving standing was " more adorantium," but 
 now that had been left and kneeling was used instead. 324 
 
 And as to the ornaments rubric they said 
 
 "we think fit that the rubric stand as it is, and all be left to the 
 discretion of the ordinary." 325 
 
 The Bishop of London sent the commission, on April 1st, to Reynolds, desiring 
 him to summon the non-conformist members or those who were not bishops. It 
 met on April I5th. 
 
 323 Twenty-one out of the thirty- five queries of 1641 reappeared in the puritan 
 exceptions," and a "petition lor peace" also accompanied them. Lord Selborne, 
 Notes, p. 42; Neal, in. pp. 86, 87; Eng. Pur. Doc. pp. in 146, 176 200; 
 Ken. Reg. pp. 407, 431, 446, 447; Card. Conf. pp. 310, 314, 322, 330; Parker, 
 Introd. pp. Ixxiv. Ixxix. ; Collier, vin. pp. 404 409. 
 
 324 Ken. Reg. p. 499 ; Parker, Introd. p. Ixxix ; Eng. Pur. Doc. pp. 146 
 176; Neal, III. p. 88; Card. Conf. pp. 335363; Collier, vin. pp. 409417, 
 421. 
 
 325 The revision committee of bishops of November, 1661, decided for 
 a verbal alteration, and changed the letter, though not the meaning, of the 
 rubric.
 
 THE REIGNS OF CHARLES I. AND II. 461 
 
 They objected to the restoration of the rubric as to kneeling 
 at the sacrament, on the ground that 
 
 it was "not in the liturgy of Queen Elizabeth, nor confirmed by 
 law," and that there was no need to restore it, " the world being now 
 in more danger of profanation than idolatry." Besides which, the 
 sense was "declared sufficiently in the twenty-eighth article." 326 
 
 On the imposition of hands at confirmation they pleaded 
 ancient and catholic use, remarking 
 
 " our church doth everywhere profess, as she ought, to conform to 
 the catholic usages of the primitive times, from which causelessly to 
 depart argues rather love of contention than of peace." 327 
 
 On the whole, the bishops offered seventeen concessions. 328 
 
 6 1. In eight days' time, Baxter drew up a reply or re- 
 joinder to the bishops' answer, but in vain ; and as the time 
 given by the commission was almost run out, a personal 
 debate upon the papers put in was agreed to, when there 
 were "but ten days more to treat." 329 At last, to cut the 
 matter short, Cosin produced a paper " for reconciliation," and 
 
 326 The declaration at the end of our present communion service was inserted 
 by the bishops in 1661, but it is not in the terms desired by the presbyterians nor 
 as found in the second book of Edward VI. 
 
 327 The bishops also said, "The church hath been careful to put nothing into 
 the liturgy but that which is either evidently the word of God or what hath been 
 generally received in the catholic church ; if the contrary can be proved we wish 
 it out of the liturgy." The reading of the communion service at the table was 
 justified on the ground that all the primitive church used it, and "if we do not 
 observe that golden rule of the venerable council of Nice 'let ancient customs 
 prevail,' till reason plainly requires the contrary, we shall give offence to sober 
 Christians by a causeless departure from catholic usage." The font at or near the 
 church door was said to stand "as it did in primitive times," and on the question 
 of sponsors at baptism the bishops say, " It is fit we should carefully observe the 
 practice of venerable antiquity." The baptism of the children of atheists, etc., is 
 concluded to be "out of holy scriptures" and "according to the practice and 
 doctrine of the catholic church. " The receiving thrice yearly was insisted on, it 
 being more " fitting that order should be taken to bring it into more frequent use, 
 as it was in the first and best times." Eng. Pur. Doc. pp. 171, 148, 153, 167; 
 Card. Conf. pp. 359, 337, 342, 355, 354. 
 
 328 The bishops' concessions were not, all of them, afterwards adopted, e.g. the 
 omission of the words "sure and certain" out of the burial service, 17. 
 
 329 Ken. Reg. p. 499 ; Eng. Pur. Doc. pp. 201345.
 
 462 ANGLICAN RITUAL. 
 
 sought to shorten the controversy by getting the presby- 
 terians to say what they deemed sinful, and what merely 
 inexpedient. Whereupon eight things were charged as flatly 
 sinful. 
 
 1. The not baptising without using the sign of the cross. 
 
 2. The obligatory wearing of the surplice. 
 
 3. The kneeling at the Lord's supper. 
 
 4. Baptismal regeneration. 
 
 5. The giving the sacrament to unfit persons. 
 
 6. The absolution of unfit persons, in absolute expressions. 
 
 7. The giving thanks for all buried as brethren whom God had 
 taken to Himself. 
 
 8. The compelling preachers to subscribe to the common prayer, 
 the ordinal, and the thirty-nine articles, as containing nothing con- 
 trary to the word of God. 330 
 
 The commission, however, expiring on July 25th, before the 
 discussion was ended, the conference closed without any 
 practical result, save that "all agreed on the ends for the 
 church's welfare, unity, and peace, and his majesty's happi- 
 ness and contentment," but " were disagreed of the means " ; 
 and Baxter, on the last day, drew up and gave in a paper (in 
 reply to the bishops' disputants), which was not answered, 
 and he also drafted a petition to the king, which was, with 
 some alterations, afterwards presented. 331 
 
 62. On April loth, an order, by the king in council, was 
 made for the convocation writs to be drawn, and the next day 
 they went to the two archbishops to summon the clergy con- 
 vocations for May 8th, the primate's mandate going the day 
 after. 332 On April 23rd, the king was crowned, the dean and 
 prebends of Westminster attending in "rich copes," each 
 having a part of the regalia to carry, the regale or chalice 
 
 sso Ken. Reg. pp. 504, 507; Eng. Pur. Doc. pp. 346, 351, 359, 364; Neal, 
 III. p. 88 ; Card. Conf. p. 364 ; Collier, vin. p. 423 ; Apol. pro Min. pp. 3 5. 
 
 331 Eng. Pur. Doc. p. 379 ; Ken. Reg. pp. 516, 519 ; Collier, vm. p. 427, and 
 see Burnet, Own Times, pp. 122 124; Wilk. Cone. iv. p. 570; Parker, Introd. 
 pp. 73-8o. 
 
 332 Ken. Reg. pp. 405, 406; Card. Syn. n. pp. 631634; Collier, vm. 
 p. 428.
 
 THE REIGNS OF CHARLES I. AND II. 463 
 
 being borne by the Bishop of London in a cope. 333 On the 
 24th, two more papers of proposals concerning discipline and 
 ceremonies were presented by the presbyterians to the king. 334 
 
 63. On May 8th, parliament and the two convocations 
 met. 835 
 
 In that of Canterbury, after the usual formal business, a form of 
 prayer for the king's birthday and accession, drafted by the bishops, 
 was, at the third session, brought into the upper house, and then, 
 with its consent, delivered to the prolocutor for the consideration and 
 consent of the lower, and the bishops of Salisbury, Peterborough, 
 and St. Asaph were appointed to draw up a form for the baptism of 
 adults, six of the clergy house to be chosen to assist them. The 
 office for baptism was brought into the upper house on the 3ist by 
 the Bishop of Salisbury, and there, after being read, was unani- 
 mously approved. 336 On the same day the attorney-general was 
 directed, by an order in council, to prepare a commission authorising 
 convocation to consult of matters relating to the settlement of the 
 church. 337 On June yth, the king's licence to amend and make 
 
 333 Pepys notes that many of the bishops wore "cloth of gold copes." The 
 coronation ceremony included the anointing, and, after that, the putting on the 
 coif or chrismale, then of the sindonis colobium, or surplice, the tissue hose and 
 sandals, the super-tunic or close pallium, the sword, the armillae, the pallium 
 quadrangulum, the crown, and finally the ring, gloves, and sceptre. The cere- 
 mony over, the king being divested and robed in the imperial purple, proceeded, 
 crowned, with the sceptre in his right hand and the globe in the left, from the Abbey 
 to Westminster Hall to the coronation feast. Ken. Reg. pp. 411 423, 667; 
 Heath, Chron. pp. 475496 ; Evelyn, Diary, April 23rd. 
 
 334 Ken. Reg. p. 424. 
 
 335 Both parliament and convocation were, says Kennet, composed of men 
 fitted and devoted to the diocesan interest. 
 
 336 Sheldon, owing to the primate's (Juxon) great age and infirmities, presided, 
 the first business being the settlement of forms of prayer for May 2gth and 
 January 3Oth. A list of those chosen to attend the bishops at Ely House on 
 May 1 6th and i8th, and June 7th, is given in Sancroft's writing, in one of the 
 Lambeth MSS. (v. 577), but his own name is not amongst them. Syn. Ang. pp. 
 200 207; Sancroft's Life, n. p. 112; Card. Synod. II. pp. 634, 640642; 
 Wilk. Cone. IV. p. 565 ; Collier, vm. p. 429 ; Ken. Reg. pp. 433, 434, 450, 
 480 482 ; Parker, Introd. p. 82. On May 2Oth, the observance of May 2oth 
 was ordered by a royal proclamation, and on the 22nd a privy council order 
 directed the printing, using, and reading of the form prepared. 
 
 337 The proviso that the "said canons, orders, ordinances, constitutions, and 
 things, or any of them so to be considered, consulted, and agreed upon, as
 
 464 ANGLICAN RITUAL. 
 
 canons was sent to the upper house of the southern province, and 
 having been read there, the prolocutor and the lower house were 
 sent for, to whom it was also read, and they were desired to consider 
 the matter and send the result of their deliberations in writing to 
 the bishops. The preparation of a form of prayer, to be used on the 
 public fast of June i2th, was left to four bishops and eight clergy. 338 
 
 64. On June 2ist, the Archbishop of York and the Bishops 
 
 of Durham and Chester being present, the settling of a book of 
 articles for bishops' visitations was discussed, and a committee of six 
 bishops was appointed to meet at the Savoy for that purpose, the 
 northern bishops being requested to assist. The names of the twenty- 
 four members of the lower house who had been selected to assist in 
 the revision of the canons were also presented to Sheldon. 339 On July 
 3rd, the bishops discussed the question of the liberty of the press, 
 and the propriety of an act for its regulation. On the lyth, igth, 
 and 22nd, drafts of canons were presented by the bishops of Salis- 
 bury, Gloucester, Bath and Wells, and Rochester, and when read 
 were returned for further consideration. On the 27th a benevolence was 
 voted, and on the jist the convocation was adjourned to Nov. 2ist. 340 
 At York the session began with a special service, and, on July 
 23rd, the royal licence was granted giving power to amend the 
 canons and constitutions of the church. It was read there on August 
 8th, and the assembly was adjourned to November 21st. 341 
 
 aforesaid, be not contrary nor repugnant to the liturgy established, or the rubric 
 in it ; or the thirty-nine articles, or any doctrine, order, or ceremonies of the Church 
 of England already established, " was to be omitted. Ken. Reg. pp. 455, 456 ; Lath- 
 bury, p. 283. On a design of reprinting the canons, see MS. Harl. 3795> fo. 27 b. 
 
 338 The royal licence proving defective, a fresh one was granted on June iQth, 
 appointing a committee of twelve of the upper and twenty-four of the lower house 
 to examine the canons already made. The proclamation of June 7th, ordered a 
 general fast for London on the I2th, and for the provinces on the ipth. Ken. Reg. 
 p. 468 ; Card. Syn. n. pp. 642, 645 ; Wilk. Cone. IV. p. 566 ; Syn. Ang. pp. 
 207, 209, ed. 1854. 
 
 339 xhe bishops of Bath and Wells, Ely, Oxford, Salisbury, Lincoln, and 
 Gloucester, were appointed to frame the book of visitation articles. Syn. Ang. 
 pp. 210, 211; Card. Synod. II. pp. 646, 647; Ken. Reg. p. 478; Wilk. 
 Cone. iv. p. 566. 
 
 340 Ken. Reg. pp. 490, 499, 500, 503, 507; Syn. Ang. pp. 212, 213; Card. 
 Synod, n. pp. 648650 ; Wilk. Cone. iv. p. 566. 
 
 341 Ken. Reg. p. 503 ; Wilk. Cone. IV. p. 567 ; The terms of the letters 
 patent of July 23rd were identical, mutatis mutandis, with those of 3 Jac. I.
 
 THE REIGNS OF CHARLES I. AND II. 465 
 
 65. In parliament the usual wind-bag speeches were made 
 at the opening. 342 The grand committee for religion was ap- 
 pointed to meet every Monday, 343 and the " Solemn League and 
 Covenant " was ordered to be burnt by the hangman on May 
 22nd. 344 On June loth, a petition "of divers of his majesty's 
 most loyal and most obedient Roman Catholic subjects" was 
 presented to the lords, touching the taking of the oaths and 
 seeking relief for tender consciences. 345 On July 3rd, in the 
 commons, as resolved on June 25th, a bill for "uniformity 
 of public prayers and administration of sacraments, together 
 with the printed book of common prayer" annexed thereto, 
 was committed. 346 On the Qth, the bill for uniformity, being 
 engrossed, was read a third time, and a book of common 
 prayer, printed at London in 1604, was annexed to it ; the 
 next day, it was carried up to the lords, desiring their con- 
 currence. 347 On July 1 5th, complaint was made in the lords 
 of one Mathew Hardy, who had taken up Archbishop Parker's 
 body, sold the lead, and buried the bones in a dunghill. 348 Oh 
 
 342 Parl. Hist. iv. pp. 178 210, where a list of the members is given. 
 
 343 Journ. H. of C. vm. p. 247. 
 
 344 Journ. H. of C. vm. pp. 254, 256; Parl. Hist. iv. p. 210; Heath, Chron. 
 p. 498. Other acts were also burnt. Journ. H. of C. vm. p. 259. 
 
 345 It was read the next day, and on the I4th the judges were ordered to bring in 
 a list of all the penal laws, that were capital, concerning religion. On the 2lst, two 
 papers, containing objections to the acts and the Roman Catholic wishes, were 
 handed into the house by a Colonel Tuke, and one was read by the Lord Arundell. 
 On June 28th, after a long debate, the house resolved that nothing had been 
 offered to them to move them to alter anything in the oaths, but the question of 
 the "sanguinary laws" was referred to a committee of thirty-three peers. Upon 
 a report from this committee, another was appointed to consider and prepare a 
 bill to be offered to the house on the 5 Eliz. c. I, 27 Eliz. c. 2, 35 Eliz. c. I, 
 I Jac. c. 4, 3 Jac. c. 4, and the writ de haeretico comb, to be repealed, but no 
 indulgence was to be given to Jesuits. Journ. H. of L. xi. pp. 276, 277, 279, 281, 
 286, 287, 291, 292, 295, 310 ; Ken. Reg. pp. 469, 472, 476, 484, 491, 495, 603. 
 
 346 "If the original book of common prayer cannot be found, then to report 
 the said printed book and their opinion touching the same. " Journ. H. of C. VIII. 
 pp. 279, 288, 289, 295 ; Parker, Introd. p. 346. 
 
 347 p ar t of the two prayers inserted before the reading psalms, being first 
 taken out, and the other part thereof obliterated." Journ. H. of C. VIII. p. 296 ; 
 H. of L. xi. p. 305. The bishops did not sit in the lords till November 2oth. 
 
 348 Journ. H. of L. xi. pp. 309, 319, 346, 350. This outrage was perpetrated 
 in 1648 by a Colonel Scot. Strype, Park. p. 499 ; Ken. Reg. pp. 494, 576. 
 
 30
 
 466 ANGLICAN RITUAL. 
 
 the 3Oth, parliament was adjourned to November 2Oth 
 following. 349 
 
 66. The failure of the Savoy conference made way for 
 the revision of the common prayer by convocation, and the 
 adjournment of nearly four months gave the bishops ample 
 time to prepare for it. 
 
 "The bishops," says Clarendon, "had spent the vacation in 
 making such alterations in the book of common prayer as they 
 thought would make it more grateful to the dissenting brethren, for 
 so the schismatical party called themselves." 360 
 
 On August 26th, a writ of summons to the next meeting 
 of parliament, in November, went to the primate, and, on the 
 29th, like writs were sent to the other bishops. 351 
 
 67. On November 2Oth, parliament reassembled, the Arch- 
 bishop of York and twenty-two bishops taking their seats. 352 
 The two convocations met the following day. 
 
 In that of Canterbury, the king's letter authorising and requiring 
 them to review the book of common prayer was read first in the 
 upper house and then in the lower, summoned for that purpose. 353 
 
 349 The 13 Car. II. c. 2 repealed the 16 Car. I. c. 27, disabling persons in holy 
 orders from exercising any temporal jurisdiction and authority. The 13 Car. II. c. 7 
 confirmed the 12 Car. II. cc. 2, 4, 5, 8, 9, 12, 15, 19, 20, 23, 30, 35. The 13 Car. II. 
 c. II confirmed the 12 Car. II. cc. 14, 29, 33. The 13 Car. II. c. 12 explained 
 the 1 6 Car. I. c. II 4, and provided that the ordinary ecclesiastical jurisdiction 
 and censures in all causes and matters within, and belonging to it (according to 
 the king's ecclesiastical laws used and practised in the realm) should still be used 
 and practised as before the 16 Car. I. c. 1 1, which it wholly repealed, except as to 
 the high commission court. The 13 Car. II. c. 12 4, took away the oath ex 
 officio and purgation ; 5 provided that no bishop or other spiritual or ecclesiastical 
 judge should have, or exercise any jurisdiction other than what they had by law 
 before 1639, nor was the act to be taken to confirm the canons of 1640, nor any 
 other ecclesiastical laws or canons not confirmed, allowed, or enacted by parliament 
 or by the laws of the land as they stood in 1639. See Steph. Eccl. St. p. 567. 
 
 350 See Clarendon's Life, n. p. 278, and Lord Selborne's Notes, pp. 42 48, 
 where this fact and the subject of " Cosin's book " are dealt with and disposed of. 
 
 351 Ken. Reg. p. 526. 
 
 352 The primate did not take his seat, but there was a full and regular 
 attendance during the session of the other bishops and the Archbishop of York. 
 Journ. H. of L. XI. p. 332 ; Parl. Hist. IV. p. 222. 
 
 353 The king's letter to Archbishop Frewen, who, with the three other northern 
 bishops was in London at the time, and during the session, was dated November
 
 THE REIGNS OF CHARLES I. AND II. 467 
 
 The lower house having been dismissed, Sheldon, the president, 
 with the consent of the other bishops, appointed a committee of 
 eight bishops, three to be a quorum, to meet daily at the Bishop of 
 Ely's and proceed with the revision until it was finished. 354 On the 
 
 22nd, and was sent on the next day to the registrar and prolocutor at York. On 
 the 3Oth, eight proxies were appointed to represent the northern clergy in the 
 southern assembly, with full power to deliberate and agree on their behalf to any 
 alterations or additions made in the book of common prayer. The king's letter 
 referred to the commission of July loth, and required him to review, or cause a 
 review to be made of, the book of common prayer, " and after mature consideration 
 that you make such additions or alterations ... as to you shall seem meet and 
 convenient." That to the primate would probably be in the same terms. In the 
 warrant for the Savoy conference the commissioners were to make " reasonable and 
 necessary alterations, corrections, and amendments therein as ... shall be agreed 
 upon to be needful or expedient for the giving satisfaction unto tender consciences, 
 and the restoring and continuance of peace and unity, . . . but avoiding, as much 
 as may be, all unnecessary alterations of the forms and liturgy wherewith the 
 people are already acquainted, and have so long received in the Church of 
 England." Ken. Reg. pp. 563566; Wilk. Cone. IV. pp. 566 568; Wake. p. 
 518, App. pp. 240 241 ; Lord Selborne, Notes, p. 47; Syn. Ang. p. 214, ed. 
 1854; Card. Synod. II. p. 651 ; Parker, Introd. p. 85 ; ante, p. 459. 
 
 354 They were Cosin, Wren, Skinner, Warner, Henchman, Morley, Sanderson, 
 and Nicholson, the bishops of Durham, Ely, Oxford, Rochester, Salisbury, 
 Worcester, Lincoln, and Gloucester, three to be a quorum ; of these, Cosin, Morley, 
 Henchman, Warner, and Sanderson were in the Savoy commission. Sancroft 
 was not a member of convocation, but he was specially employed to assist Mr. 
 Pell in reforming the calendar, and Dr. Sanderson in rectifying the rubrics, whilst, 
 on the completion of the work, he was one of the three selected to correct the 
 proof sheets. Sanderson drafted the preface, and had, it is said, a great hand in 
 many, if not most, of the alterations made. Sancroft also made the alterations in 
 the convocation book, and he appears to have acted as secretary to Cosin, the 
 convocation, or the committee of bishops, "probably to all of them." Kennet 
 gives a list of the books and papers supposed to be used in the revision. They are : 
 I. Overall's MS. notes in the common prayer of 1619. 2. Cosin's MS. notes in the 
 interleaved common prayer of 1636. 3. Cosin's additional notes in the octavo 
 MS. of 300 pages. 4. MS. notes of Bishop Andrews ; all published by Nichols 
 as an appendix to his commentary on the common prayer. To these, as the 
 committee met at Bishop Wren's house, may fairly be added the elaborate list of 
 suggestions and amendments prepared by Wren in view of the revision of the 
 common prayer, and published in " Fragmentary Illustrations," pp. 46 109 ; see 
 Parker, Introd. pp. 418 426. It is well to bear in mind that fifteen of the 
 bishops had been members of the convocation of 1640. Juxon, Pierce, Wren, 
 Skinner, Roberts, Warner, and Duppa being then members of the upper house, 
 and Sheldon, Hacket, Ironside, Griffith, Frewen, King, Laney, and Lloyd, 
 members of the lower. All would be well acquainted with the mind of Laud, the 
 bishops, and convocation of 1640, and may fairly be supposed to have understood 
 
 30 2
 
 468 ANGLICAN RITUAL. 
 
 2jrd, the prolocutor of the clergy house was sent for, and a part of 
 the prayer book, examined and revised by the bishops, was given 
 him with directions to at once revise and amend it if needful. 359 On 
 the 27th, it was returned to the bishops with a schedule of the 
 emendations or alterations made in it, and Sheldon then gave the 
 remaining part for prompt revision and return. The next day the 
 bishops examined the proposed clergy alterations, and went over 
 part of the Psalms, and, on the 29th, revised the forms for the 
 ordination of deacons and priests and the consecration of bishops. 356 
 On December 2nd, the new preface was read and committed to the 
 bishops of Ely, Oxford, Salisbury, and St. Asaph for examination 
 and consideration. 357 On the 5th, Mr. Pell brought up the calendar, 
 which was left to the Bishop of Carlisle to examine and revise, the 
 preface, with the burial and other services, being considered by the 
 bishops on the 6th, 7th, pth, and zoth. 358 On the i2th, the clergy 
 prolocutor applied for, and was admitted to, a conference (accom- 
 panied by three other members of the lower house) with the bishops, 
 and delivered them certain schedules of emendations of a part of the 
 book of common prayer. 359 On the i3th, the revised prayer book 
 having been transcribed and noted, 360 was committed to the bishops 
 of Salisbury, St. Asaph, Carlisle, and Gloucester on the part of the 
 upper house, with Pory, Pearson, and Sparrow on behalf of the 
 lower, for final revision. 361 On the i4th, the Bishop of Norwich 
 
 and acquiesced in his, their and its formal and authoritative acts. Card. Synod. II. 
 p. 652; Syn. Ang. p. 215, 227; Clarendon's Life, II. pp. 278, 279; Sancroft's 
 Life, I. pp. 112 114; Ken. Reg. pp. 566, 574, 632; Lord Selborne, Notes, pp. 
 46 48 ; Lathbury, pp. 286 289 ; Parker, Introd. pp. 92100. 
 
 355 Synod. Ang. p. 215; Card. Synod, n. p. 653; Ken. Reg. p. 566. 
 
 356 Synod, pp. 216, 217; Card. Synod, n. p. 654; Ken. Reg. p. 568. 
 
 357 Ken. Reg. pp. 573, 574; Card. Synod. II. p. 655; Synod. Ang. p. 217. 
 The preface meant is the one beginning, "It has ever_been the wisdom," etc., 
 which was wholly new. 
 
 358 Synod. Ang. pp. 217, 218 ; Card. Synod, n. p. 656; Ken. Reg. pp. 575, 
 576. On the 9th, the bishops unanimously agreed that one form of prayer should 
 be used before and after the sermon in the province of Canterbury. 
 
 369 Synod. Ang. p. 219; Card. Synod. II. p. 657; Ken. Reg. p. 577. 
 
 360 "Debita forma script, et exarat." But some amendments were first made 
 in the preface, and some new collects were revised by the bishops. 
 
 361 " Sparrow," said the late Bishop of Exeter (Dr. Phillpotts) "seems to have 
 been selected because of his Rationale, which was published in 1659. His 
 authority, therefore, in all questions relating to the meaning of any portion of the 
 prayer book, is very great." Reprint of Letter ix. to C. Butler, p. 7.
 
 THE REIGNS OF CHARLES I. AND II. 469 
 
 placed in Sheldon's hands a form of general thanksgiving he had 
 prepared, whilst on the i6th, the House of Commons, getting im- 
 patient, reminded the lords of the bill for uniformity they had sent 
 up. On the igth, the form of subscription was left to Bishops CoshT 
 and Henchman to settle, assisted by Drs. Chaworth and Burrell, 
 vicars-general of London and Durham. 362 On the 2oth, the book 
 was subscribed by the bishops as well as by ninety members of the 
 two convocations, including seven York proxies; 363 and this con- 
 cluded the chief business of this session. 
 
 68. Some few other matters were, however, considered and 
 dealt with in the southern convocation before its prorogation ; 
 the revision of the 1640 canons was treated of, and a com- 
 mittee of eight bishops appointed to consider which of them 
 should be observed and put in use, but no decision appears 
 to have been come to, at least none is recorded. 364 The right 
 and propriety of the bishops sitting in parliament at the trial 
 
 362 Ken. Reg. pp. 576, 579, 580, 582 ; Journ. H. of C. viu. p. 333 ; Synod. 
 Ang. pp. 219, 220 j Card. Synod. II. pp. 658, 659; Lath. Conv. p. 289. 
 
 363 The alterations and additions were made in a common prayer of 1636 ; to 
 it was prefixed a tabular list or conspectus of all the "material" alterations or 
 additions. At the end of this list was written : " These are all the material altera- 
 tions, the rest are only verbal, or the changing some rubrics for the better perform- 
 ing of the service, or the new moulding some of the collects." The "ornaments 
 rubric " is not amongst them. The altered book with the I Eliz. c. 2 prefixed, 
 was fair copied, and subscribed by the bishops and convocation (nineteen southern 
 and three northern bishops signing, fourteen of whom were members of the 
 convocation of 1640), and so subscribed was sent to the king for his approval. 
 The bishops' subcriptions ran thus : " Librum precum publicarum . . . nosepiscopi 
 ... in sacra provinciali synodo legitime congregati, unanimi assensu et consensu 
 in hanc formam redegimus, recepimus et approbavimus, eidemque subscripsimus," 
 etc. The clergy merely expressed assent, " unanimiter consensimus et subscrip- 
 simus." Lathbury, p. 289; Ken. Reg. pp. 584, 585; Joyce, Eng. Syn. p. 718; 
 Steph. Book of C.P. in. p. 2141 ; Lord Selborne, Notes, pp. 58, 6l 72 ; Parker, 
 Introd. pp. 87 91, 439 456, and for list or conspectus of alterations, pp. 100 105. 
 
 364 The matter was debated on January 8th, 1 7th, 24th, and February 22nd, 
 and the bishops first appointed were Pierce, Skinner, Griffith, Laney, Sanderson, 
 Sterne, Reynolds, and Nicholson, the first four of whom were members of the 
 1640 convocation; on February 22nd, the names of Pierce, Laney, Sanderson, 
 Reynolds, and Nicholson were struck out and those of Henchman, Morley, Croft, 
 and Walton inserted. Synod. Ang. pp. 221, 222, 225 ; Card. Synod. II. pp. 
 660, 661, 665 ; Wilk. Cone. iv. p. 566; Ken. Reg. pp. 601, 605, 632 ; Lathbury, 
 p. 294; Burnet, Own Times, p. 126.
 
 47O ANGLICAN RITUAL. 
 
 of persons impeached of treason was also discussed, and the 
 opinion of some civilians who were called in was taken and 
 adopted. 365 The framing of a set of visitation articles was left 
 to Cosin, 366 and a discussion took place upon the case of some 
 Roman priests. 367 Some clerical alterations made in the 
 liturgy by parliament were also considered, and a committee 
 of bishops selected to deal with them. 368 Sancroft and two 
 others were appointed by Sheldon, with the bishops' approval, 
 to revise and correct the new edition of the prayer book. 369 
 
 365 It was to the effect that the bishops were justified in sitting. Synod. Ang. 
 p. 662; Card. Synod. II. p. 223; Ken. Reg. pp. 616, 620; Wilk. Cone. IV. 
 p. 566. 
 
 366 This was on February 22nd, 1662 ; on March 8th, Cosin brought up the 
 book of articles prepared by him, and it was at once referred to Archbishop Juxon 
 " pro ejus perlectione et debita consideratione eorundem, et pro eorum emendatione 
 reformatione et correctione sua." The book so delivered in very probably con- 
 tained Cosin's own visitation articles isssued at his visitation in October 1662, but 
 the revised and "typical form" is doubtless that of Bishop Morley, seeing that 
 bishops Pierce, King, Ward, Croft, Sanderson, Lloyd, Skinner, Laney, and Lucy 
 adopted it, in their 1662 visitations, as well as other bishops later on. Cosin's 
 book had seven titles with 7, 4, 17, 1 8, 2, 3, and 8 articles respectively. The 
 revised book had the same number of titles, but with 7, 4, 16, 15, 2, 3, and 8 
 articles. Lord Selborne, Notes, pp. 52, 53 ; Synod. Ang. pp. 225, 226 ; Card. 
 Synod. II. pp. 665, 666; Wilk. Cone. IV. p. 566; Ken. Reg. pp. 632, 640; 
 Parker, Introd. p. 463 ; Rit. Com. Rep. II. pp. 601, 615 ; Cosin's Works IV. p. 
 505 ; ante p. 464, 64. 
 
 367 The nature of the consultation is unknown. In 1714, convocation, in 
 accordance with the queen's letter of business prepared a form for the admission of 
 converts from the Church of Rome, but there is no trace of any form of the kind 
 being discussed in 1662. Card. Synod. II. pp. 664, 776, 796 ; Synod. Ang. p. 
 225 ; Wilk. Cone. IV. pp. 654, 660. 
 
 368 "Tractatum . . . circa nonnullas emendationes sive alterationes alias in 
 libro publicarum precum per domum parliamenti fact, et . . . curam revisionis 
 earundem alterationum reverendis viris Georgio Asaphen, Richardo Carlislen, 
 Briano Cestren . . . nomine totius domus superioris convocationis ad emendend. 
 et corrigend. easdem alterationes," etc., the lower house being consulted and un- 
 animously consenting to what was done by the bishops in the matter. This was on 
 March 5th. On April 2ist, the error in the post-baptismal rubric was discussed, 
 and the name of Cosin was substituted for that of Bishop Walton. Lord Selborne, 
 Notes, pp. 59 64, 69; Card. Synod, n. pp. 666, 670; Synod. Ang. pp. 226, 
 229 ; Parker, Introd. pp. 437463 ; Ken. Reg. p. 640. 
 
 369 On March 8th. The other two were Scattergood and Dillingham, who were 
 to correct the press, Sancroft supervising the printing of the whole, the book to 
 be printed before August 24th. The Act of Uniformity had been discussed by the
 
 THE REIGNS OF CHARLES I. AND II. 
 
 The preparation of a special form for the consecration of 
 churches and chapels was unanimously committed to Bishop 
 Cosin by the bishops, the form of clergy subscription and Can. 
 36 were also discussed, and resolutions come to in the matter 
 of ordination ; whilst the revision of the form of prayer for 
 November 5th was left to Bishop Cosin. 370 The forms of 
 prayer for November 5th, January 3Oth, and May 2Qth were 
 approved of by the bishops, and a Latin version of the com- 
 mon prayer left to Drs. Earle and Pearson to prepare ; 371 and 
 in conformity with an order and recommendation of the lords, 
 made at the request of the commons, a constitution or canon 
 was framed and unanimously agreed to by both the bishops 
 and convocation, for "reverence to be observed in time of 
 divine worship " in the church. 
 
 69. It condemned not merely the impiety and irreverence 
 of the people, but also 
 
 " the undue liberty which many ministers have taken and used in 
 altering the form of public service prescribed, and introducing instead 
 thereof their own voluntary and extemporary effusions and prayers, 
 with divers other misdemeanors and disorders, to the great dishonour 
 of God, and the violation of the laws of religion established in the 
 Church of England, which, according to the rule and precept of St. 
 Paul, enjoins all decency and order to be therein observed." 
 
 And it was required and ordained inter alia 
 
 2. " That the clergy who perform holy duties in the church shall 
 use no other form of public service or prayer, either before or after 
 
 bishops on January zgth, and on March 1 8th they informed the clergy convo- 
 cation that the revised book had been accepted by the lords in parliament. On 
 April 1 2th they discussed the appointment of fit persons to correct the prayer book 
 when printed ("personas aptas et idoneas ad corrigend. impressionem libri"), and 
 also the sending round copies of the new book by the bishops to the various 
 parishes in their dioceses. The crown afterwards appointed, under the 13 & 14 
 Car. II. c. 4, 28, commissioners to examine certain books of common prayer 
 with the one annexed to the act. Steph. Book of C.P. I. p. 100 ; Card. Synod, n. 
 pp. 667, 669; Synod. Ang. pp. 227, 229; Ken. Reg. pp. 640, 643, 658. 
 
 370 Sess. LXXI. LXXV. LXXVIII. Synod. Ang. pp. 228 230 ; Card. Synod. 
 II. pp. 668 670 ; Ken. Reg. pp. 658, 666. 
 
 371 On April 26th. Card. Synod. II. p. 671 ; Synod. Ang. p. 230 ; Ken. Reg. 
 p. 670.
 
 4/2 ANGLICAN RITUAL. 
 
 their sermons, than what is prescribed in the book of common 
 prayer, or appointed and ordered by the ecclesiastical constitutions 
 of the Church of England." 372 
 
 70. In parliament the Act of Uniformity sent up by the 
 commons was read a first time in the lords on January I4th, 
 and a second time on the I7th, when it was committed. On 
 the 28th, the commons desired the lords to give it what " con- 
 venient expedition they could." 373 On February 25th, the 
 common prayer, as revised by the bishops and presented to 
 the king, was sent to the lords, with a message from the king 
 to the effect that 
 
 his majesty having, according to his declaration of October 25th, 
 1660, granted a commission under the great seal to several bishops 
 and other divines to review the book of common prayer, and to pre- 
 pare such alterations and additions as they thought fit to offer, 
 and that afterwards he had been pleased to charge and require the 
 presidents of the two convocations, and other the bishops and clergy 
 of the same, to review the said book and make such additions or 
 alterations as they should think meet and convenient, and present the 
 same to the king for his further consideration, allowance, or confirm- 
 ation ; that the bishops and clergy of both provinces had reviewed 
 the book, and presented the same to the king, and that the 
 king had duly considered and, with the advice of his council, fully 
 approved of the same, and recommended the said book to the peers 
 to be the book to be appointed by the intended act of uniformity to 
 be used under such sanctions and penalties as the parliament should 
 think fit. 
 
 It was at once referred to the committee for the Act of Uni- 
 formity, a motion by the Earl of Northumberland that the 
 old book might be confirmed as it stood, and so the old act of 
 
 372 Wilk. Cone. IV. p. 575; Card. Synod. II. p. 672; Synod. Ang. p. 231 ; 
 Ken. Reg. pp. 680, 684 ; Parker, Introd. p. 485 ; Journ. H. of L. XI. pp. 449, 
 451. It was meant as an amendment of Can. 18 of 1603. 
 
 873 A. D. 1662. Lord Selborne, Notes, p. 59; Parker, Introd. p. 457; Journ. 
 H. of L. XI. pp. 364, 366, 372, 383 ; Ken. Reg. pp. 604, 614. Owing to the 
 delay in sending the book revised by the bishops, Lord Dorset reported, from the 
 committee, that they desired to know whether they should proceed upon the book 
 brought from the House of Commons, or wait for the other to be brought in, upon 
 which Sheldon signified that the book would shortly be brought in.
 
 THE REIGNS OF CHARLES I. AND II. 473 
 
 I Eliz. c. 2 would do and much time be saved, being rejected 
 as an affront to the king and convocation. 374 
 
 71. On March 3rd, 1662, the king announced to the House 
 of Commons that he had 
 
 " transmitted the book of common prayer, with those alterations and 
 additions which have been presented to " him " by convocation, to the 
 house of peers, with " his " approbation, that the Act of Uniformity " 
 might "relate to it." 375 
 
 On March I3th, the report of the lords' committee on the bill 
 for uniformity was presented, to the effect that they had 
 
 made divers amendments and alterations . . . and in their amend- 
 ments and alterations had made the bill relate to the book recom- 
 mended by the king to the house, and not to the one brought with 
 the bill from the commons. 
 
 It was then moved that 
 
 " the alterations and additions in the book of common prayer as it 
 came recommended from his majesty might be read, before the 
 alterations and amendments in the bill were read," 
 
 and it was so ordered. 376 
 
 72. On the 1 7th, the lords agreed to the preamble, and 
 resolved that the book sent by the king should be the one to 
 which the act should relate, a proviso from the king being 
 
 374 The common prayer had been sent to the king from the convocation for his 
 judgment and approval. On February iQth, 1662, a council order directed its 
 production at the board on the 2ist, when it was debated, and an order made that 
 the council meet on February 2ist to continue the debate on the amendments 
 made by the bishops, who were to make choice of four of their number (Sheldon 
 to be one), to attend upon the board on that day. On the 24th, Sheldon, accom- 
 panied by the bishops of Durham, Salisbury, Worcester, and Chester attended, and 
 the book, as presented, was read and approved, and ordered to be sent to the peers, 
 with a recommendation signed, on the same day, by the king. Ken. Reg. pp. 631, 
 632, 633; Journ. H. of L. xi. pp. 393, 396, 400; Clarend. Life, II. pp. 286 
 288 ; Parker, Introd. pp. 459, 465 ; Lord Selborne, Notes, p. 59^ 
 
 375 Journ. H. ofC. vm. p. 377; Parker, Introd. p. 461; Ken. Reg. p. 639. 
 
 376 The reading of the alterations and additions in the book was ended on 
 March I5th, the bill for uniformity being considered on March I7th. Journ. H. 
 of L. XI. pp. 407, 408 ; Parker, Introd. pp. 464, 466 ; Lord Selborne, Notes, pp. 
 59 61. The proviso was not agreed to by the commons. Journ. H. of C. vin. 
 p. 413 ; Parker, Introd. p. 482.
 
 474 ANGLICAN RITUAL. 
 
 left for'debate. 877 The bill was read a third time and sent to 
 the commons, with an added proviso enabling the king to 
 provide, as he should think fit, for such of the clergy who might 
 be deprived of their livings under the act. 378 The next day 
 the commons sought a conference, and the lords directed 
 
 " that the book of common prayer recommended from the king shall 
 be delivered to the House of Commons, as being the book to which 
 the Act of Uniformity is to relate; and also to deliver the book 
 wherein the alterations are made, out of which the other book was 
 fairly written ; and likewise to communicate to them the king's 
 message recommending the said book ; and lastly to let the commons 
 know that the lords, upon consideration had of the Act of Unifor- 
 mity, have thought fit to make some alterations, and add certain 
 provisoes, to which the concurrence of the House of Commons is 
 desired." 379 
 
 73. In the commons the lords' amendments to the bill were 
 discussed, and the question whether the convocation amend- 
 ments to the common prayer should be debated was negatived 
 on a division, but the right of the house to do so if they chose 
 was unanimously affirmed without one. 380 The king's pro- 
 viso as to the " not using the cross and the surplice," with the 
 dispensing clause, was rejected, on the ground stated at the 
 conference with the lords, by the commons' representative, 
 
 " that it would unavoidably establish schism . . . and . . . necessarily 
 make parties, especially in great cities. These two ceremonies of the 
 cross and surplice were long in use in the church ... he thought it 
 
 377 Journ. H. of L. xi. p. 409. 
 
 378 It was passed on April gth, the proviso being agreed to the same day. The 
 king's proviso, with other alterations, had been debated on March I4th, I5th, I7th, 
 i8th, igth, April 4th, 5th, 7th, and 8th. Ken. Reg. pp. 642, 643, 646, 656; 
 Journ. H. of L. XI. pp. 408, 409, 410, 411, 421, 422, 423, 425 ; Clarend. Life, II. 
 pp. 288 290. 
 
 379 Journ. H. of L. XI. p. 426 ; H. of C. viu. p. 402 ; Parker, Introd. p. 468 ; 
 Ken. Reg. p. 657. At the conference, the lords explained that the delay of the 
 bill was owing to the book of common prayer having been, by the king's command, 
 under consideration by convocation. 
 
 380 The motion for the discussion of the convocation amendments was lost by 
 a bare majority, the numbers being 90 for and 96 against. Journ. H. of C. vm. 
 p. 408 ; Ken. Reg. p. 66 1 ; Parker, p. 471.
 
 THE REIGNS OF CHARLES I. AND II. 475 
 
 better to impose no ceremonies than to dispense with any, and he 
 thought it very incongruous at the same time when you are settling 
 uniformity to establish schism." 
 
 For the king's engagement at Breda as to tender consciences 
 was not to be understood of 
 
 " the misleaders of the people, but of the misled. It would be very 
 strange to call a schismatical conscience, a tender conscience," which 
 " denoted an impression from without, received from another, and 
 that upon which another strikes." The phrase had then (as now) 
 been "much abused." 
 
 And the " declaration " had two limitations 
 
 " First, a reference to parliament ; 
 
 " Secondly, such liberties to be granted only as consisted with the 
 peace of the kingdom." 381 
 
 74. The allowance of fifths to such as would not conform 
 was also rejected, 382 and a proviso for using reverent gestures 
 at the time of divine service was twice read, but the matter, 
 being held proper for the convocation, it was ordered that it 
 be intimated to the lords 
 
 "that it be recommended to the convocation to take order for 
 reverent and uniform gestures and demeanours to be enjoined at the 
 time of divine service and preaching." 383 
 
 381 Journ. H. of C. viu. pp. 409, 410 413 ; H. of L. xi. p. 449; Ken. Reg. 
 pp. 671, 679 ; Parker, Introd. pp. 482, 483. The king, at the meeting of parlia- 
 ment, on November 2Oth, had left it to deal with and dispose of the religious 
 difficulties. He said, "Matters of religion, I confess to you, are too hard for me, 
 and therefore I do commend them to your care and deliberation; which can best 
 provide for them." Journ. H. of L. xr. p. 333 ; Parl. Hist. IV. p. 223. The king's 
 proviso is given by Lord Selborne in full, and it shews conclusively that the sur- 
 plice was then understood, both by the king, the peers, and the lawyers to be the 
 only vestment prescribed under the revised book of 1661 2, from the use of which 
 any dispensation could be required. Notes, pp. 55 57. 
 
 382 The Ayes were 87 against 94 Noes. Journ. H. of C. VIII. p. 414. It was 
 thought repugnant " at the same time to enact uniformity and to allow the fifth of 
 an ecclesiastical living to a non-conformist, for not conforming," for none who 
 make laws ought to suppose that any would break them. H. of L. XI. p. 449 ; 
 Ken. Reg. pp. 679, 680. 
 
 383 Ken. Reg. p. 680 ; Journ. H. of L. xi. pp. 449, 451. The order was made 
 by the lords on May 8th ; ante, p. 471.
 
 4/6 ANGLICAN RITUAL. 
 
 On May 8th, all the many and important alterations and 
 amendments made in the bill for uniformity by the commons 
 were agreed to by the lords, and the bill passed. 384 
 
 75. And so this "severe" act, as Bishop Burnet terms it, 
 became law. By it, we are told, 
 
 " there was an end put to all the liberty and license which had been 
 practised in all churches from the time of his majesty's return, and by 
 his declaration that he had emitted afterwards. The common prayer 
 must now be constantly read in all churches, and no other form 
 admitted; and what clergyman soever did not fully conform to 
 whatever was contained in that book, or enjoined by the Act of 
 Uniformity, by or before St. Bartholomew's day, . . was ipso facto 
 deprived of his benefice or any other spiritual promotion of which he 
 stood possessed, and the patron was to present another in his place 
 as if he were dead." 385 
 
 And this, adds Burnet, 
 
 "without making any provision for the maintenance of those who 
 should be so deprived, a severity neither practised by Queen 
 Elizabeth in the enacting her liturgy, nor by Cromwell in ejecting the 
 royalists, in both of which a fifth part of the benefice was reserved 
 for their subsistence. St. Bartholomew's day was pitched on that, if 
 they were then deprived, they should lose the profits of the whole 
 year, since the tithes were commonly due at Michaelmas." 386 
 
 384 A message was sent the next day to the commons to let them know that 
 the lords agreed with them "in the alterations, amendments, and provisos, in the 
 bill concerning uniformity. " A mistake, discovered in the baptismal rubric by the 
 commons, of " persons," for " children," being rectified by the bishops of St. Asaph 
 and Carlisle, at the clerk's table. Journ. H. of L. xi. pp. 447 450, 451 ; Ken. 
 Reg. p. 680 ; Clarendon, Life, II. pp. 288 296 ; Lord Selborne, Notes, p. 62 ; 
 Parker, Introd. pp. 484. 485. 
 
 385 Clarend. Life, n. p. 296. 
 
 386 Burnet, Own Times, p. 126. Cromwell did not arbitrarily eject the 
 royalists, and he would have saved the king if he could ; but, in putting an end to 
 the tyranny of the Long Parliament, he at all events saved the state. Neal, II. pp. 
 185 200, 222 226, 235 238, 247 265, 623, 624. "The rhetoric and interest" 
 of a "great minister might," in Collier's opinion, have had to do with the passing 
 of the act as it stands. At the opening of parliament Clarendon had pointed 
 out that the king had referred all that concerned himself, all that concerned 
 religion to it, and he insisted that "every little trespass, every little swerving 
 from the known rule must insensibly grow to a neglect of the law, and that
 
 THE REIGNS OF CHARLES I. AND II. 477 
 
 Besides the revision of the prayer book there is little of 
 importance to note, save the restoration of the episcopacy in 
 Scotland and the consecration of four Scotch bishops at 
 Westminster Abbey, on December I5th, by the Bishops of 
 London and Worcester, by virtue of a commission from the 
 king. 387 
 
 76. A.D. 1662. On January 1st, Jenkins, a minister, was 
 summoned to appear before the privy council, and reproved 
 for not praying for the king. 388 On the 24th, another was 
 indicted (upon the new act, 13 Car. c. i), and found guilty of 
 treasonable words in a sermon. Exception was taken to the 
 indictment on the ground that the matter was of spiritual and 
 ecclesiastical, and not of civil, jurisdiction, but the objection 
 was overruled. 389 Later on, about March 22nd, forty "eminent 
 
 neglect introduce an absolute confusion ; that every little difference in opinion or 
 practice in conscience or religion must presently destroy conscience and religion," 
 and whilst advocating a change in the terms of oaths and obligations, if needful, 
 he insisted on some oath, "some law that may be the rule to that indulgence, that, 
 under pretence of liberty of conscience, men may not be absolved from all the 
 obligations of law and conscience ; for no good Christian could think without 
 horror of those ministers of the gospel who, by their function should be the mes- 
 sengers of peace, and are in their practice only the trumpets of war and incen- 
 diaries towards rebellion ! . . . and if the person and the place can improve and 
 aggravate the offence, . . . the preaching rebellion and treason out of the pulpit 
 should be as much worse than the advancing it in the market, as the poisoning a 
 man at the communion-table should be worse than killing him at a tavern." 
 Journ. H. of L. XI. pp. 241 243; Collier, vm. pp. 433, 434; Neal, m. p. 81. 
 
 387 The commission was dated December 1 3th. The new bishops were Sharp, 
 Leighton, Fairfull, and Hamilton. Sharp and Leighton were first ordained 
 deacons and priests, the bishops refusing to consecrate without this being first 
 done. Ken. Reg. pp. 577 580, 684 ; Burnet, Own Times, pp. 87 95 ; Neal, 
 III. p. 99 ; Collier, vm. p. 431 ; Wilk. Cone. iv. p. 573 ; Clarend. Life, II. p. 213. 
 The restored episcopacy was afterwards sanctioned by a Scotch act of parliament, 
 and six more bishops were consecrated at Holyrood on May 7th, 1662. Ante, p. 363. 
 
 388 Ken. Reg. p. 601. 
 
 389 He had said that "the government of the Church of England is popish, 
 superstitious, and will worship." At the hearing, the attorney -general replied 
 "that the government of the king was a composite one, and both the civil and 
 ecclesiastical centred in and flowed from the king," and Field was sentenced to be 
 disabled to use all civil and ecclesiastical offices, to be fined 500, and imprisoned 
 till paid. Field's case, Siderfin, I. p. 69. In Attwood's case (2 Cro. p. 421), 
 which was a proceeding in error upon an indictment for the scandalous words,
 
 47 8 ANGLICAN RITUAL. 
 
 ministers " were indicted by the grand jury, at Exeter, for not 
 reading common prayer, as by law they ought ; some of them 
 pleaded not guilty, and put in bail to the next sessions, hoping 
 to see some change in the law. 390 
 
 77. On May iQth, parliament was prorogued, the most 
 important act of the session being the 13 & 14 Car. II. c. 4, 
 confirming and establishing both the i Eliz. c. 2 and the new 
 prayer book joined to it; the object of the act being "the 
 settling the peace of the church" and the securing "an 
 universal agreement in the public worship," so that "every 
 person may certainly know the rule to which he is to conform 
 in public worship and administration of the sacraments." The 
 beneficed clergy were to publicly read and express their 
 assent and consent (on St. Bartholomew's day, August 24th, 
 following) to the use of all things in the revised book con- 
 tained and prescribed, no other form of public common 
 prayer being lawful after that date. 
 
 78. In this act, the liturgy of the first year of Queen 
 Elizabeth was termed an " uniform order of common service 
 . . . agreeable to the word of God and usage of the primitive 
 church " ; and, in order to prove that no change was meant to 
 be made in the law as it stood, not only was the I Eliz. c. 2 
 prefixed to the MS. book annexed to and confirmed by the 
 new act, but the 13 & 14 Car. II. c. 4 brought over, continued, 
 and applied to the revised book all the laws, regulating and 
 affecting public worship, that were in force at the time, 
 expressly providing 
 
 " that the several good laws and statutes of this realm which have 
 been formerly made, and are now in force for the uniformity of 
 prayer and administration of the sacraments within the realm of 
 
 "that the religion now professed was a new religion," the matter was held one 
 for the high commission court. See I Keb. pp. 295, 491, 730, 751. 
 
 390 Ken. Reg. pp. 647, 308, 374; Neal, in. p. 98. Orders had been sent 
 round, in or before September, 1660, to the justices of the peace to see to the 
 restoration and use of the church service according to the laws in force. For 
 charges to grand juries, see I Keb. pp. 139, 53 2 653. They were to inquire of 
 all that use any other than the book of common prayer, and were to preserve the 
 peace of the church.
 
 THE REIGNS OF CHARLES I. AND II. 479 
 
 England . . . shall stand in full force and strength to all intents 
 and purposes whatsoever for the establishing and confirming the 
 said book," etc. 391 
 
 79. There was thus plainly no intention to make any 
 change in any of the laws which governed and regulated 
 public worship, so far as the uniformity of prayer and ad- 
 ministration of the sacraments and other rites of the church 
 was concerned ; whilst the list of " all the material alterations " 
 (out of the some 600 made), which was prefixed to the 
 convocation book 392 proves that none such were intended or 
 supposed to be made in the revised prayer book, other than 
 those set out, for the alteration in the words and form " of the 
 'ornaments rubric' could not have been omitted from that 
 list if it had been then supposed to alter the law as it stood " 
 under the I Eliz. c. 2, 25, and the "Advertisements" and' 
 canons, " or to determine in any particular way any question 
 as to that law which may have been then regarded as open 
 to controversy." 393 
 
 80. Still less can it be said that the bishops 
 
 "then enacted the ornaments rubric for the express purpose of 
 enabling their successors in another generation to celebrate the holy 
 Eucharist with all the accessorie of pomp and ornaments which 
 themselves scarcely thought it expedient to practice in the then 
 existing state of things." 
 
 For this statement there is not the least foundation ; the 
 facts are all the other way. 394 Not only had the king ordered 
 
 391 13 & 14 Car. II. c. 4, 24. Acts relating to the same subject matter are 
 in pari materid, and to be taken together. The I Eliz. c. 2, with the 13 & 14 
 Car. II. c. 4, and the common prayer annexed were thus one act, and are, with 
 anything done under either of them or either of their provisions, to be read and 
 construed as one act. Ante, pp. 3, 5, as to laws in force. 
 
 392 For the list of material alterations made, see Parker, Introd. pp. 100 102. 
 39 a Lord Selborne, Notes, p. 49. 
 
 394 The bishops neither did, nor meant to do, anything of the kind. "We 
 have no right to class as knaves " those who had already pronounced against any 
 change in (the meaning of) the rubric, and they were not the men to be parties to 
 any fraud or scheme of the kind. Besides, the authoritative and contemporaneous 
 interpretation of the new rubric to be found in the visitation articles of Sheldon, 
 Sanderson, Cosin, Wren, and Sancroft, who may fairly be supposed to have
 
 480 ANGLICAN RITUAL. 
 
 the Savoy commissioners to compare the prayer book with 
 the ancient liturgies used in the primitive and purest times, 
 but they were to avoid all needless alterations of the long 
 received forms. The commissioners themselves willed that 
 the rubric should stand as it was, and (if there were any doubt 
 left) the omission of the alteration out of the list prefixed to 
 the convocation book, and the express, though later, declara- 
 tion of Sheldon, the president, would dispose of it. He 
 required, when primate, the clergy of his diocese 
 " to perform the divine service by reading the prayers of the church 
 as they are appointed in the book of common prayer, without addi- 
 tion to or diminishing from the same, or varying, either in substance 
 or ceremony, from the order or method which by the said book is 
 set down .... and that in the time of such their officiating they 
 ever make use of and wear their priestly habit, the surplice, and 
 hood." 395 
 
 known its real intention, is fatal to any such a view. See Bishop of Carlisle to Mr. 
 Harper, p. 10. It is fair to say that the speaker who made this extraordinary 
 discovery, and thought fit to publish it at an important meeting of the English 
 Church Union, was frank enough to admit and state that he "had not the faintest 
 knowledge of ritual, " though he claimed to understand the mind and meaning of 
 the revisers of 1661 2 very much better, it would seem, than the revisers them- 
 selves. They were probably ignorant of the "notorious" fact that the rubric 
 which re-enjoined the vestments in the reign of Elizabeth was "further enlarged 
 and made more specific by the Savoy commissioners in 1661," and that "there is 
 no possibility of mistaking their intention." Another critic at the same meeting 
 announced, amidst "great laughter," the discovery of "a very unlucky mistake" 
 made by the Judicial Committee about the canons of 1604. " Their lordships have 
 said that the canons of 1604 gave authority to the prayer book of 1604, but dates 
 prove that the canons were not in force until a year afterwards, and the prayer 
 book of 1604 was not issued on the authority of the canons of 1604, but on the 
 authority of a royal proclamation of earlier date than the canons." But their 
 lordships said nothing of the kind. They pointed out that "the revised prayer 
 book, issued soon after the Hampton Court conference, retained the ornaments 
 rubric in the same form as in the prayer book of Queen Elizabeth. The canons 
 of 1603 4, enacted by both convocations and ratified by the king's consent, 
 sanctioned the use of this prayer book." And this statement is exact and correct ; 
 for Can. 80 directed the churchwardens, within two months of the publication of 
 the canons, to get a copy of the prayer book "lately explained in some few points 
 by his majesty's authority, according to the laws of his highness' prerogative in 
 that behalf"; i.e. convocation "sanctioned the use," as the Judicial Committee 
 stated. E.C.U. Meeting, June 1 6th, 1874. Brooke, p. 173; Can. 80. 
 395 Card. D. A. II. p. 278 ; Wilk. Cone. IV. p. 589.
 
 THE REIGNS OF CHARLES I. AND II. 481 
 
 In the deliberate opinion of Sheldon (a competent judge), 
 the surplice and hood fully satisfied the maximum require- 
 ments of the rubric, (so far as the ornaments of the minister 
 were concerned), for the performance of divine service as 
 ordered and appointed by the new book of common prayer. 396 
 
 396 The letter was written on May 7th, 1670, to the commissary and the dean 
 and chapter of Canterbury, as the archbishop's commissioners, and the like 
 instructions were given in charge to the bishops of his province, "encouraged by 
 his majesty's approbation and express direction." A circular letter to cathedrals, 
 which are said to be " the standard and rule to all parochial churches of the 
 solemnity and decent manner of reading the liturgy and administering the holy 
 sacraments," followed on June 4th. The maximum and minimum theory was 
 clearly unknown to the law, Sheldon, the bishops, and the clergy convocation. The 
 I Eliz. c. 2, 3 expressly directs all the common and open prayer and administra- 
 tion of the sacraments to be said and used in such order and form as is mentioned 
 in the book of common prayer, "and none other or otherwise" and the clause 
 applies to and governs the use of our present book. The 13 & 14 Car. II. 4, 
 6, 7, required the clergy to give an unfeigned assent and consent to the use of 
 everything prescribed and contained in the book of common prayer, and to ' ' read 
 the common prayers and service in and by the said book prescribed," and admin- 
 ister the sacraments in such order, manner, and form, as in and by the said book 
 is appointed. Can. 14 of 1603 directs all ministers to "observe the orders, rites, 
 and ceremonies prescribed in the book of common prayer . . . without either dimi- 
 nishing in regard of preaching, or in any other respect, or adding anything in the 
 matter or form thereof. " Can. 56 orders divine service to be read and the sacra- 
 ments to be administered "in such manner and form, and with the observation of 
 all such rites and ceremonies, as are prescribed by the book of common prayer ; " 
 and Can. 16 is to the like effect. Wilk. Cone. iv. p. 589 ; ante, pp. 3 6. 
 
 In his October visitation in 1662, Cosin enquired whether there were 
 
 I. 6. A "large and decent surplice, one or more, for the minister to wear at 
 all times of his public ministrations in the church ? " and in 
 
 i. 7. "Have you ... a hood or tippet for the minister to wear over his 
 surplice ? " 
 
 m. 3. "Doth he" (the minister, parson, or vicar) "use any other words or 
 form than what is prescribed in the book of common prayer . . without omission, 
 addition, or alteration of any of them, using all the rites and ceremonies appointed 
 in that book ? " 
 
 ill. 4. " Doth he always at the reading or celebrating of any divine office . . 
 constantly wear the surplice and other his ecclesiastical habit, according to his 
 degree ? " whilst he asks in 
 
 I. 5. "Have you . . a book of the sermons or homilies that were set forth 
 in the reign of King Edward VI. and in the reign of Queen Elizabeth, together 
 with the works of Bishop Jewel in defence of the Church of England . . . and a 
 book of the constitutions and canons ecclesiastical ? " 
 
 The articles of the bishops of St. Asaph, Bristol, Ely, Lichfield, Norwich, and 
 
 31
 
 482 ANGLICAN RITUAL. 
 
 8 1. But this will appear more plainly by a reference to, 
 and consideration of, the text of the old and new rubrics, 
 comparing the new one with the old and with the proviso of 
 the i Eliz. c. ii. 25, bearing in mind that not only all the 
 existing laws and statutes in force for the uniformity of prayer 
 were continued and applied, by the 13 & 14 Car. II. c. 4, to 
 the new book, but that the I Eliz. c. 2, with the revised book 
 to which it was prefixed, and the 13 & 14 Car. II. c. 4, con- 
 firming and establishing them both, are in fact to be read as one 
 act ; and also that the alteration made in the rubric was, in 
 the opinion of the revisers, not " material " but " only verbal," 
 and "for the better performing of the service." 397 
 
 82. X 559' 1662. i Eliz. c. 2, 25. 
 
 And here it is to be And here it is to be Provided always and 
 
 noted, noted, be it enacted, 
 
 \ha\? 9S the minister at the that such ornaments of that such ornaments of 
 
 time of the communion, the church and of the the church and of the 
 
 and at all other times ministers thereof, at all ministers thereof 
 
 in his ministration, times of their ministra- 
 
 shall use such orna- tion, shall be retained shall be retained 
 
 Salisbury are to the same effect, as also are those of the bishops of Winchester, 
 Bath and Wells, Chichester, Exeter, Hereford, Lincoln, Llandaff, Oxford, Peter- 
 borough, and St. Davids, where one typical form is followed. It enquired for 
 "the book of homilies set forth by authority," and the "book of canons and con- 
 stitutions ecclesiastical," and whether they had "a comely large surplice for the 
 minister to wear at all times of his public ministration in the church," the use 
 both of the forms prescribed in the common prayer ' ' without any addition, omis- 
 sion, or alteration of the same," and of "all such rites and ceremonies in all parts 
 of divine service as are appointed in the said book," being insisted on ; and the 
 last requirement was taken to be fully satisfied by the wearing of " the surplice, 
 together with such other scholastical habit as is suitable to his degree. " Card. D. 
 A. II. pp. 276 281 ; Rit. Com. Rep. II. pp. 564, 601, 606, 607, 609, 611 (where 
 Henchman enforced the use of the surplice "according to the canons"), 612, 614, 
 617. The interpretation unanimously put upon the rubric by the bishops was, 
 that the surplice, with the hood for graduates and a decent tippet of black for 
 non-graduates, were the only vestments prescribed for use either in saying the 
 public prayers or in ministering the sacraments or other rites of the church, in 
 accordance with Can. 58 ; and they knew of and enforced no minimum of obser- 
 vance. See App. S. for a summary of facts. 
 
 397 i.e. the letter, but not the meaning, was altered; and the form was 
 "mended" because, taken as it stood, it did not convey the true intention. 
 
 398 The words omitted are in italics.
 
 THE REIGNS OF CHARLES I. AND II. 
 
 483 
 
 and be in use as was 
 in this Church of Eng- 
 land by the authority 
 of parliament in the 
 second year of the reign 
 of K. Edward the Sixth 
 until other order shall 
 be taken by the autho- 
 rity of the queen's ma- 
 etc. 
 
 ments in the church as and be in use as were 
 were in use in this Church of Eng- 
 
 by authority land by the authority 
 of parliament in the of parliament in the 
 second year of the reign second year of the reign 
 of Edward the Sixth, of K. Edward the Sixth, 
 according to the act of 
 parliament set forth in 
 the beginning of this 
 book. 
 
 83. Now it is clear upon the face of it, and apart from all 
 historical facts and surroundings, that the difference between 
 the two rubrics is such that, taken as they stand, they cannot 
 mean one and the same thing ; and the new rubric differs 
 not only from the old one, but also from the proviso in the 
 act. The old one was merely a gloss upon the I Eliz. c. 2, 
 25, and it refers the reader to the act itself for its autho- 
 rity and interpretation. The new one does not refer to the 
 act at all, as would have been fitting if attention were still 
 to be called to the proviso and its power. 
 
 84. Now the "other order" either had or had not been 
 taken. If it had not, the rubric was best left alone and let 
 stand as it was. To interfere without any cause, to change or 
 vary its well known and understood 'form, to add to or omit, 
 for no reason whatever, but a word or a clause, much less to 
 strike nearly all of it out, was as needless as perilous, if it was 
 meant still to be read, taken, interpreted, and dealt with, 
 alone, isolated, and apart from all official and historical acts, 
 facts, and surroundings ; all the grave and deliberate enact- 
 ments of the synods of 1603 and 1640 ; all the formal, autho- 
 ritative, and judicial interpretations, articles, and decisions of 
 the bishops who framed the canons and revised the rubrics ; 
 of men like Bancroft, Laud, Sheldon, Cosin, Sanderson, Wren, 
 and Sancroft, to say nothing of any others, who were as well 
 informed as to its history, and as equally well able to judge 
 of its real meaning and force, and of all the legal and historical 
 facts of the case, as the critics of some two centuries later. 399 
 
 399 But the new rubric neither could, nor can, be taken, read, and interpreted 
 by itself and without reference to the provisions of the acts of which it forms a 
 
 312
 
 484 ANGLICAN RITUAL. 
 
 85. But if the "other order" had been taken, and it was 
 still desired to continue and enforce it, then, however well 
 understood the real meaning of the rubric might be, however 
 well established the use of the church, yet by its remaining 
 unchanged in its terms, with the I Eliz. c. 2 still prefixed and 
 applied to the new book, it would have been misleading, for 
 to the unwary and unlearned it would have apparently com- 
 manded, and so seemed " to bring back the cope, alb, etc. and 
 other vestments " of the first book. 
 
 It was perhaps a clearer grasp of the new conditions and 
 
 part, or of the powers and provisos contained in them. If the revisers had desired 
 to legalise the ornaments of the first book they had but to say, as in the old 
 rubric, "the minister shall use such ornaments in the church as were in use by 
 authority of parliament in the second year of King Edward VI.," and there leave 
 it. But the fact that they inserted the words "retained and be in" before the 
 word "use," is fatal to the modern theory and interpretation that it commands 
 the Edwardian ornaments. In 1559, upon the restoration of the second prayer 
 book of Edward VI. by the I Eliz. c. 2, the ornaments of the first book would 
 have been, and were in fact, illegal, and neither to be retained nor used. In 
 Queen Mary's reign, by the I Mar. sess. 2, c. 2, "divine service and administra- 
 tion of the sacraments" were, after December 2Oth, I553> to be commonly used 
 as in the last year of Henry VIII. This set up the mass and its abolished and 
 illegal ornaments again. The I Eliz. c. 2 would have swept them all away, but 
 for the proviso in 25, retaining ("to please the queen") those that were in use 
 under Edward VI. 's first book. But as mere retention did not imply or legalise 
 the use, it was needful to say "shall be retained and be in use." The rubric, 
 founded on the act, merely said "shall use," for the act had provided for the 
 retention ; but had the ornaments been anyhow destroyed in the interval between 
 the death of Queen Mary and the passing of the act, the words " retain and use" 
 would not have sufficed to restore either the things themselves or the use. 
 No one can say that the two sentences, 
 
 "such ornaments shall be retained and be in use," 
 " such ornaments shall be in use," 
 
 taken independently and separately, are identical and mean one and the same 
 thing. In the one case the retention governs the use, and the use depends on 
 and follows the retention, and this could only apply to things in existence. In 
 the other the use is absolute, and wholly free of any question or need of retention. 
 If then in course of time, from decay or any other cause, anything ordered to be 
 retained and used (without any power, proviso, or direction for reparation or 
 renewal) gradually wore out or ceased to have any actual existence, the law 
 would be deprived of so much of its subject-matter, and would be operative upon, 
 and understood to order and apply to, only what was left. Thus it was that, 
 whilst provision was made for restoring worn-out surplices, there was none made 
 for a supply of copes, etc. Ante, pp. 10, 34, n. 63.
 
 THE REIGNS OF CHARLES I. AND II. 485 
 
 sanctions of the revised book that led the revision committee 
 to decide not to let the rubric remain as it was, but to strike 
 the greater part of it out and remodel the whole, and so to 
 amend it as to bring it into conformity with the actual law 
 and practice of the church and realm. It would, as has 
 already been said, be a " verbal " changing of the rubric " for 
 the better performing of the service," but would not be a 
 " material " one affecting or altering the meaning or the law, 
 and the verbal change would be made because, in the opinion 
 of the revisers, the old rubric did not in its terms express the 
 law of the church as it stood. 
 
 86. It probably, too, did not escape them (as the old 
 rubric was not in the book sanctioned by the I Eliz. c. 2, and 
 so had no statutory sanction) that any new rubric would be 
 part of an act, and have direct statutory force, the new rubric 
 being in fact a clause in a new act replacing, superseding, 
 explaining, and controlling both the I Eliz. c. 2, 25 and the 
 old rubric founded upon it. If therefore the new rubric of 
 1662 meant that the ornaments of the first book of Ed- 
 ward VI. were still to be used, it would have the effect not 
 only of setting aside the " other order," if taken, and of sub- 
 stituting the old, but of also repealing the order of the canons 
 of 1604, / 
 
 87. But upon comparison and analysis, we find this was 
 not so ; and it is certain, from the interpretation put upon the 
 new rubric by the very men who revised the old and framed 
 the new, as well as by the bishops generally, as we have seen, 
 that they at least never dreamed of any change having been 
 made in its meaning, or in the accustomed and lawful order. 
 
 88. The alterations made in the rubric speak for them- 
 selves. The clause of the old rubric "and here it is to be 
 noted," etc. is retained, the words " provided always and be it 
 enacted," apt and fitting enough if attention were to be 
 formally drawn to the act and its proviso not being adopted. 
 The revisers then go from the old rubric to the act itself, and 
 copy out the sentence "that such ornaments of the church 
 and the ministers thereof," and there stop to interpolate the 
 words "at all times of their ministration," thus destroying the
 
 486 ANGLICAN RITUAL. 
 
 distinction made in the old rubric between vestments used at 
 the time of the communion and at other times, and making 
 the words and rubric apply to ornaments used at all times 
 only. They then omit the words " shall use such ornaments 
 in the church as were in use," etc. and substitute those of the 
 act, " shall be retained and be in use," thus making the use 
 dependent on and governed by the retention, and not abso- 
 lute as before, indicating thereby that only what had been (in 
 law and fact) retained was to be, as it could only be, used ; 
 for (as has been already pointed out) an order to retain and 
 use anything is not identical with a mere order to use, seeing 
 the thing intended to be used must have been first retained. 
 And as they must have known that, apart from any questions 
 of the taking of other order, the mass, altars, mass vestments, 
 etc. had been clean swept away, the idea of the rubric restor- 
 ing, (for that was what it would really be if the modern 
 interpretation of retain were correct), the abolished and illegal 
 ornaments never appears to have occurred to anyone. Had 
 the revisers intended to restore, they had but to say so, but 
 this they did not do. 400 And lastly, the reference to the 
 i Eliz. c. 2, still, as before, " set forth in the beginning " of 
 the book, and to the power to take " other order," was left 
 
 400 This decisive point was long since taken and disposed of by Sir Roundell 
 Palmer, who remarked that if it was intended to restore anything not at the time 
 retained and in use (for actual retention was impossible) then the use of the words 
 in the rubric, when accurately weighed, was not apt ; "an enactment that certain 
 things shall be retained and be in use" does not imply that "an old state of 
 things, long prohibited by law and also disused in practice, is, for the future, to 
 be revived and brought into use again." The clergy could not use what was not 
 retained nor retain what they had not got. Rit. Com. Rep. I. p. 139. In 1605, 
 as we learn from a sermon of Mason's, some few of the surplices that had been 
 used in Queen Mary's time were still in existence. In 1662 they, with "vest- 
 ments " of all kinds, were gone. It was the fact that the very same vestments that 
 had been worn by the priests at mass were ordered to be retained and used, that 
 gave point and force to the objections of the puritans. Mason said : " We confess 
 it to be true they were abused to idolatry, the bells were rung to mass, the surplice 
 was worn at mass, in the church they said their mass. . . If the stain stick only to 
 the particular thing actually polluted, then this argument cannot greatly be urged 
 against the surplice, for not many of Queen Mary's surplices do remain ; and if 
 they did, the matter were soon remedied, and time itself in that would wear them 
 away." On the authority of the Church, pp. 38, 44.
 
 THE REIGNS OF CHARLES I. AND II. 487 
 
 out, no notice being taken either of the act, the proviso, or 
 the power, for the purpose of explanation or limitation, be- 
 cause the bishops and the revisers knew that the "other 
 order " had been taken and the power was executed, satisfied, 
 and gone. 
 
 89. Up to 1604 the clergy had only the order of the 
 Advertisements, rigorously enforced by the bishops in both 
 provinces, to fall back upon to justify the rejection and disuse 
 of the otherwise rubrical, and lawful, order and ornaments ; 
 and there was nothing else to shew whether, and if so when 
 and where, the "other order" was taken, or to justify the 
 orders of the two metropolitans for the destruction of all the 
 mass vestments. After 1604, when it fell to the lot of the 
 bishops to interpret the rubric, still retained in the lately 
 amended book, and to legislate in accordance with its, actual 
 intention, the clergy could no longer plead ignorance of the 
 law of the church or of the real canonical order. 
 
 90. The interpretation then put upon the rubric by Ban- 
 croft and the bishops, who must have known its real meaning, 
 can, and could, only be accounted for on the one supposition 
 that the " other order " had been taken. But to indicate the 
 source from whence, and the authority upon which, the order 
 of the canons as to ornaments was derived and rested, and 
 that of the rubric deliberately rejected, the order of the 
 Advertisements is not merely adopted and incorporated 
 nearly verbatim, but the Advertisements themselves are 
 directly referred to and mentioned. 
 
 And the canonical order was uniformly observed, fol- 
 lowed, and enforced after 1604, an d the order of the rubric 
 disobeyed and set aside, " copes, vestments, and albs " being 
 everywhere destroyed by the express orders and injunctions 
 of the metropolitans, ordinaries, and chief ecclesiastical judges, 
 as " ornaments " not " of the church and of the ministers 
 thereof," but " of superstition " and idolatry. 
 
 91. For it was not only primates like Parker and Grindal 
 who did this, but such men as Bancroft, who drafted the 
 canons of 1604, and Laud who did the same, with perhaps 
 Heylyn's aid, by those of 1640, which formally affirmed,
 
 488 ANGLICAN RITUAL. 
 
 sanctioned, and enforced the order of the "Advertisements of 
 Queen Elizabeth of blessed memory " (as well as that of the 
 canons of 1604) in Canon 7, and in the "summary or collec- 
 tion of visitory articles (out of the rubrics of the service book 
 and the warrantable rules of the church) " then made, being 
 an order taken by the authority of the king, with the advice 
 of the metropolitan of the realm. And it was Laud who 
 (with an eye to a possible future) made enquiries in 1637, as 
 we have seen, as to 
 
 " whether there be any in your parish who are known and suspected 
 to conceal or keep hidden in their houses any mass books, portesses, 
 breviaries, or other books of popery or superstition, or any chalices, 
 copes, vestments, albs, or other ornaments of superstition, uncan- 
 celled or undefaced, which it is to be conjectured that they do keep 
 for a day, as they call it." 401 
 
 92. But we are told by a speaker before referred to, that 
 " Laud it was who taught the Savoy commissioners, who in 
 1 66 1 made our prayer book what it is." It may be so ; but 
 they certainly had not the ideas attributed to them with 
 reference to the future, and (even if they had) as they only 
 settled to retain and use, and not to restore, and their great 
 master Laud had taken such pains to prevent any retention 
 or keeping " for a day, as they call it," the intention was in 
 vain, for retention and use were not possible when the thing 
 to be retained was gone. 
 
 93. The rejected, but not the less important, king's pro- 
 viso of March I7th, 1662, is, as has been already seen, decisive 
 on the point, for it ran thus : 402 
 
 401 \Vorks, V. pt. ii. p. 448. The searching nature of the enquiry is decisive. 
 Copes, vestments, albs, etc. were not to be even retained in private houses, much 
 less used in public worship. The question is inexplicable if any retention and use 
 were lawful. Ante, pp. 331, n. 54; 376, n. 225; 389, n. 37; 398, n. 80. 
 
 402 Lord Selborne, Notes, p. 56. Mr. Parker terms this "an important pro- 
 viso," and points out that the two questions respecting the use of the surplice and 
 the sign of the cross in baptism were regarded by the presbyterians as of para- 
 mount importance, but we are indebted to Lord Selborne and Professor Swainson 
 for its terms. It is incredible, if all the ornaments of the book of 1549 were 
 then lawful, and the rubric enjoined their use, that a dispensation should only 
 be required as to one, and that the least objectionable of them. Parker, Introd. 
 pp. 474476; ante, p. 175, n. 381.
 
 THE REIGNS OF CHARLES I. AND II. 489 
 
 " Provided always that, notwithstanding anything in this act . . . 
 it shall and may be lawful for the king's majesty, by any writing and 
 in such manner as to his wisdom shall seem fit, so far to dispense 
 with any such ministers as upon the 2Qth day of May, 1660, was, 
 and at present is, seised of any benefice or spiritual promotion, and 
 of whose merit toward his majesty and of whose peaceable and pious 
 disposition his majesty shall be sufficiently informed and satisfied, 
 that no such minister shall be deprived or lose his benefice or other 
 spiritual promotion for not wearing the surplice, or for not signing 
 with the sign of the cross in baptism . . . and . . . such dispensa- 
 tion as aforesaid being granted by his majesty shall be a sufficient 
 exemption from such deprivation, in the cases aforesaid" 
 
 94. And, if there were any possible doubt left, the opinions 
 and decisions of the men whd framed the new rubric and 
 whose duty it was both to interpret and enforce it, would 
 dispose of it. Their testimony cannot be gainsayed ; and it 
 may fairly be presumed that they knew what the meaning of 
 the new rubric was, and what they took it to mean, nearly 
 as well as those who in our time prefer to interpret it for 
 themselves. We have already seen how Sheldon and the 
 other bishops understood and enforced it in their official 
 enquiries and at their visitations. 403 
 
 95. But there were those, like Sancroft and others, who 
 though not bishops at the time, were yet so intimately con- 
 cerned in the revision that their opinion, which at any time 
 would be entitled to respect, is, when formally and judicially 
 delivered, as authoritative as incontrovertible. And it is no 
 
 403 Their visitation articles give us the very facts needful to ascertain and 
 settle, beyond all possibility of mistake, the real intention of the rubric. They 
 furnish us with an authoritative and contemporaneous exposition of the new enact- 
 ment both by its framers and by those whose duty it was, as honest men, to at 
 once enforce its provisions in their integrity, without any addition, omission, 
 alteration or variation, to, of, or from all the rites, ceremonies, and forms pre- 
 scribed ; and this we find they did. We thus have just what is wanted, the 
 law expounded, applied, and enforced by the framers as well as by the eccle- 
 siastical judges at their visitations ; and we are thus able to fix, with an 
 unerring certainty and exactness, the meaning of the law by ascertaining and 
 observing what was done under it then and afterwards, for optima est legis 
 interpres consuetude.
 
 49 ANGLICAN RITUAL. 
 
 less a man than Sancroft who asks, as metropolitan, in his 
 visitation articles for i686: 404 
 
 Tit. i. 5. " Have you a comely large surplice for the minister to 
 wear at all times of his public ministration in the church, . . . and 
 also a hood, agreeable to his degree, or a tippet to be used or worn 
 over his surplice ? " 
 
 Tit. iii. 7. "Doth your parson, vicar, or curate read divine 
 service on all Sundays . . . and publicly administer the holy sacra- 
 ments of baptism and the eucharist, and perform all other ministerial 
 offices and duties in such manner and form as is directed by the 
 book of common prayer lately established and the Act of Uniformity 
 therewith published, and the three offices before mentioned, without 
 addition, diminution, or alteration? And doth he in those his 
 ministrations wear the surplice, v^ith a hood or tippet befitting his 
 degree?" 405 
 
 404 Bancroft's relationship to Cosin, the convocation, and the revision com- 
 mittees was such that his judicial interpretation is of itself sufficient. It settles, 
 too, all question as to the good faith of the revisers and Cosin, a matter which it 
 is a shame even to refer to. Mr. Parker seems to think that Wren's notes had no 
 influence upon the corrections of the common prayer, and that Cosin's views were 
 closely followed ; but the opinion awaits proof. We may, however, look with 
 wonder "at the untiring energy of Sancroft's pen, who so carefully reduced to 
 writing" the supposed "results of his master's labours." But if any one ever 
 knew the mind of Cosin, the revision committee, and the meaning attached to the 
 rubric, Sancroft did. Parker, Introd. p. 433 ; Lord Selborne, Notes, pp. 48 50. 
 
 405 The primate, by the express mention of the surplice with a hood or tippet, 
 excludes all else. Expressum facit cessare taciturn for here expressio unius exclusio 
 alterius, and he insists on the maximum of observance, as did all other bishops. 
 The terms of the enquiry, 7, are general, but are restrained and confined to the 
 use of the surplice, with the hood or tippet ; the presumption being that in thus 
 expressing some it had expressed all the conditions which the clergy were bound to 
 observe. If the Edwardian ornaments had been legal and to be used, it should have 
 been : " Doth he in those his ministrations at all times wear a white alb plain, with 
 a surplice and cope, and if a graduate, doth he wear the hood pertaining to his 
 degree?" Kit. Com. Rep. II. pp. 654, 658. 
 
 How far Sancroft was from being a party to the plot or scheme already hinted at 
 may be gathered from the articles recommended to the bishops of his province in 
 1688. " IX. That they often exhort all those of our communion to continue 
 steadfast to the end in their most holy faith, . . to take heed of seducers, and 
 especially of popish emissaries, who are now in great numbers gone forth amongst 
 them, and more busy and active than ever. x. And forasmuch as those Romish 
 emissaries, like the old serpent insidiantur calcaneo, . that . . all who have the cure of 
 souls be more especially vigilant . . lest those evening wolves devour them.
 
 THE REIGNS OF CHARLES I. AND II. 491 
 
 96. And Sparrow, in his " Rationale," first published in 
 1657, treating " Of the ornaments to be used in divine service" 
 wrote thus : 
 
 "The minister in time of his ministration shall use 
 such ornaments as were in use in the second year of 
 Edward VI. {Rub. 2), viz. a surplice in the ordinary ministration, 
 and a cope in time of ministration of the holy communion in cathe- 
 dral and collegiate churches. Qu. Eliz. Artie, set forth the seventh 
 year of her reign ." 406 
 
 That, some two centuries later, and amid the general 
 laxity and failure of discipline, encouraged by a mistaken 
 charity, the rubric should be liable to be misinterpreted by 
 those who honestly desired to obey the " law of the church," 
 
 XI. That they also walk in wisdom towards those that are not of our communion, 
 . . . more especially that they have a very tender regard to our brethren, the pro- 
 testant dissenters, that upon occasion offered they visit them at their houses and 
 receive them kindly at their own . . assuring and convincing them that the 
 bishops of this church are really and sincerely irreconcileable enemies to the errors, 
 superstitions, idolatries, and tyrannies of the Church of Rome, and that the very 
 unkind jealousies which some have had of us to the contrary were altogether 
 groundless. And, in the last place, that they warmly and most affectionately 
 exhort them to join with us in daily fervent prayer to the God of peace for an 
 universal blessed union of all reformed churches, both at home and abroad, against 
 our common enemies, and that all they who do confess the holy name of our dear 
 Lord, and do agree in the truth of His holy Word, may also meet in one holy 
 communion, and live in perfect unity and godly love." (The italics are San- 
 croft's.) Card. D. A. n. p. 320 ; Wilk. Cone. IV. p. 618. 
 
 406 p. 387. An anonymous edition came out in 1655, and others in 1664, 
 1668, 1672, and a seventh in 1722. The canons had limited the use of copes 
 to the (three) "principal feast days." We may take Sparrow's statement as a 
 public declaration of what was understood to be the state of the law before the 
 revision of 1662, and, as no change was made in the later editions, of what he 
 took to be the law after it. His collection of "articles, injunctions, canons, etc." 
 first published in 1661, and "humbly presented to the convocation," contains 
 what he took to be the church laws in force at the time. Wren, too (no 
 mean authority), in his notes or "Advices," wrote thus : "Also, who knows how 
 the chancels were in those times past, so many having since then been demolished 
 and many disused ? But what is now fit to be ordered herein, and to preserve 
 those that are still in use, it- would be set down in express words, without those 
 uncertainties which breed nothing but debate and scorn. The very words of that 
 act 2 Edw. VI. for the ministers' ornaments would be set down, or to pray to have 
 a new one made ; for there is something in that act that now may not be used. " 
 Frag. Illus. p. 55,
 
 49 2 ANGLICAN RITUAL. 
 
 is not perhaps much to be wondered at, seeing that its mean- 
 ing had to be learnt from its history, and that had to be 
 ascertained. 
 
 97. But the result of the examination of the actual his- 
 torical facts proves that the unbroken use and custom of the 
 Church of England, from 1566 downwards for some three 
 centuries, hath its root in positive law. To the metropolitans 
 who enforced (in both provinces) in 1566, and by the express 
 orders of the queen, the " other order " and orders of the 
 Advertisements, to Bancroft and the synod of 1604, as to 
 Laud and the lawful synod of 1640, the rubric was plain 
 enough. They knew its real force and meaning, and enforced 
 its true intention ; and to both, in their energetic search for 
 " copes, vestments, albs " and other " ornaments of supersti- 
 tion " (the enquiry reaching even to the retention, without the 
 use, in private houses), the possibility of the lawfulness of 
 any of them, under the proviso of the Elizabethan act, could 
 never have been even dreamed of; nor do we meet with a 
 single instance of the use of the abolished and illegal orna- 
 ments by any of the parochial clergy, nor a single plea (in 
 reply to the bishops' articles) that they were enjoined and 
 lawful. 
 
 98. It probably did not occur to the revisers of 1662 that 
 difficulties might be afterwards felt in interpreting the rubric, 
 when its history and surroundings had been lost sight of and 
 forgotten, nor that what was so plain and intelligible to them 
 might be hard and perplexing to us. 
 
 But the truth in this, as in other and common matters, is 
 to be learnt and judged of by a consideration of all the facts 
 and matters taken together, for it is often easy enough to 
 shew that isolated facts are open to objection, but not so easy 
 to discover and set clearly out all the facts in one view, so 
 that the meaning and united force of the whole might be both 
 seen and felt in the irresistible and inevitable conclusion. 407 
 
 407 The facts now set out prove that the surplice, with the hood or tippet, are 
 the only lawful ornaments of the minister in saying common prayer or administer- 
 ing the sacraments or rites of the church ; and also that no ritual, ceremonial, 
 order, or form of common prayer or divine service is lawful other than that pre-
 
 THE REIGNS OF CHARLES I. AND II. 493 
 
 99. In June we find a Mr. Heywood suspended ab officio 
 by the Chancellor of York for not reading the common 
 prayer, and meetings of the country clergy held in divers 
 places to consult as to yielding or refusing conformity to the 
 new act, its severity being much spoken of. Some pro- 
 pounded "a way of peace," that all opinions should be 
 tolerated and none prosecuted, and the non-conformists en- 
 couraged their party to go on and stand out, so as by the 
 mere weight and show of numbers they might gain such 
 a toleration and indulgence as would " vacate and make void 
 
 scribed and appointed by the book of common prayer, as established, amended, 
 or modified by parliament. They also prove that the objections taken to the 
 Ridsdale judgment have not the historical basis that many supposed (ante, pp. 8 
 13), but are, as a matter of fact, wholly unhistorical and groundless. A more 
 unfortunate "battle-field" could scarcely have been chosen if it was proposed to 
 seriously attack the finding of a court confessedly manned by our ablest men 
 and "our highest and maturest judicial power." 
 
 No one of the "six points" lately contended for has the sanction of that "law 
 of the church and realm," which the clergy, as honest men, are bound to obey and 
 the bishops to enforce. The criterion of "conformity with primitive and catholic 
 use " will be considered further on ; but although it was a, if not the, leading 
 principle of the Reformation, and is one of great and decisive weight with many, 
 in foro conscientice, yet we are bound by what was done and not by what it may 
 be thought was proposed to be done. If the principle anywhere fell short in its 
 application, and defects have to be remedied or more perfect results obtained, it 
 should be done in an orderly and lawful way, by competent authority and in no 
 party or sectarian spirit. And it has yet to be proved that the ' ' six points " have 
 the venerable sanction of "primitive and catholic use." 
 
 It is much to be regretted that in this painful controversy so much personal 
 feeling and needless abuse should have been indulged in. The terms and spirit in 
 which some of the later judgments of the Judicial Committee have been criticised 
 and assailed by some lay and reverend persons, whose "zeal honest, no doubt, 
 and conscientious has outstripped their knowledge and also overmatched their 
 charity," would be best passed over in silence, had the critics confined themselves 
 to mere charges against the decisions as vague, erroneous, or mistaken. But when 
 personal imputations are sown broadcast and made (against judges of the greatest 
 eminence) of wilful and deliberate perversions both of facts and of law, and neither 
 the dignity of the court nor the probity, learning, and ability of the judges 
 avails to protect them from attacks, which have not only passed the bounds of all 
 reason, but are made with the harshness and violence unhappily incident to 
 theological strife, it is time not only that the justice of the charges should be flatly 
 denied, but that the whole truth should be told, all the facts fairly set out, and the 
 conclusions left to the unbiassed judgment of all honest, order-loving, and law- 
 abiding citizens.
 
 494 ANGLICAN RITUAL. 
 
 all former laws," and at court it was debated whether "to 
 execute or relax and, in a manner, suspend the Act of 
 Uniformity," but the lord chancellor was for a steady exe- 
 cution of the act. The canons of 1603, and the articles 
 of 1562, were also re-published, and in July the bishops 
 appear to have begun their visitations. 408 
 
 100. On August 6th, public advertisement was given that 
 the new book of common prayer was printed, and to be had, 
 but as it was scarcely possible for the clergy to get copies in 
 time for use, much less for perusal and consideration, we find 
 one bishop granting a certificate of there being a lawful 
 impediment to its use. On the I4th, there was a great debate 
 in the privy council as to the strict and punctual execution of 
 the act, but Sheldon pressed for the execution of the law, for 
 that " England was accustomed to obey laws," and his view 
 prevailed. On the i/th, the new book came into use. 409 
 
 408 Another edition of the canons was published "by his majesty's authority 
 for the due observation of them," in 1665. Sanderson's visitation began on July 
 7th, and articles for the visitation of the bishops of Ely, Lichfield, Salisbury, 
 Norwich, Worcester, Bristol, Chichester, St. Davids, and Peterborough, as well 
 as for those of Bailey, the dean of Sarum, and Porey, the archdeacon of Middlesex, 
 were also printed, those for Lincoln, Chichester, St. Davids, and Peterborough 
 following the typical form. Sanderson's contained an admonition to the church- 
 wardens, pointing out that the true discharging of their office was the chief means 
 whereby public disorder, sins, and offences were to be reformed and punished, and 
 the bishop and his officers were to proceed against them if they neglected their duty 
 in this respect, just as in cases of wilful omission and perjury. The delivery of the 
 books of articles for the churchwardens, questmen, and synod's men, to ground 
 their presentments upon, should be made so as to give convenient time for the 
 framing presentments ; Canon 119 says "for the year following." The bishop's 
 visitation is not only a synod, but a court wherein he is said to sit as a judge of 
 assize, receiving the presentments of the churchwardens, questmen, and sidesmen, 
 who are the grand jury. It is the appointed means of promptly enforcing and 
 maintaining order, discipline, and obedience to the law amongst the clergy in his 
 diocese. Racket's or Laney's visitations, as well as Porey's, seem to have been in 
 August ; those of the bishops of Salisbury, Bristol, and Oxford were in Septem- 
 ber, whilst the bishops of Bangor, Chichester, Durham, and Norwich visited in 
 October. Ken. Reg. pp. 722, 723, 712, 713, 724, 725, 726, 730, 738, 740, 758, 
 771, 783, 79 1 . 8o4 809, 813, 825, 837; Ayliffe, p. 515; Noy. Rep. p. 123. 
 
 409 The new common prayer was to be used on some "Lord's day before the 
 feast of Bartholomew," and this fell on August I7th. The dean and chapter of 
 Peterborough could not obtain a copy to use on that day, hence the bishop's 
 certificate. Between August 6th and August I7th was but eleven days, and it was
 
 THE REIGNS OF CHARLES I. AND II. 495 
 
 On August 24th, " the Act of Uniformity expelled from 
 their public places about 2000 ministers." 410 On the 2/th, a 
 
 clearly out of the power of most of the clergy, save perhaps those in or near 
 London, to obtain copies for perusal. No honest conscientious man could be 
 expected to assent to a book he had never seen, and to some 600 alterations, of 
 whose nature, meaning, and purport he had no knowledge. And however just, in 
 theory and in the abstract, the remarks of Lord Clarendon and Bishop Sheldon may 
 have been, yet the requiring in practice a preremptory consent and obedience was, 
 under the circumstances, both unjust and unwise. It is said, and apparently with 
 truth, that the new book did not come out of the press "till about Bartholomew 
 eve." The king had, as we learn from Clarendon, made, in Monk's presence, a 
 positive promise to some London ministers that the execution of the act, as to all 
 but the reading of the liturgy, which they would conform to, should be suspended 
 for three months, but it was set aside at a council held at Hampton Court in July, 
 where the primate and Sheldon, with the Lord Chief Justice Bridgman, the 
 attorney-general, together with the chancellor, the general, the Duke of Ormond, 
 and the secretaries, were present. The Roman party, too, had pressed the king 
 for a general toleration. Apart from the conscientious objections to consent to and 
 use a book they had not yet seen, Calamy mentions several other reasons. But the 
 author of the " Apologia pro ministris in Anglia" (p. 3, ed. 1665), brings all the 
 moot points under four heads: I. "An Episcopatus sit licitum regimen in 
 Ecclesia Christiana?" 2. "An praescriptae praecationum formulae usurpari 
 possint?" 3. " An sit penes quamlibet particularem Ecclesiam nationalem leges 
 ferre de externis circumstantiis, ad cultum Dei pertinentibus, et an obligantur 
 privati ad praestandum obedientiam talibus legibus?" 4. "An debeat esse 
 uniformitas in particularibus coetibus cujuslibet Ecclesiae nationalis ? " The term 
 "Puritan" now gave place to that of "Protestant Dissenters" or "Noncon- 
 formists," as they were called, and these were again divided into Presbyterians, 
 Independents, Anabaptists, and Quakers ; the terms of "High Church" and "Low 
 Church " originating subsequently in the unedifying squabbles and disputes of the 
 convocations of 1701 and 1703, the bishops being ranked as low churchmen. Ken. 
 Reg. pp. 739, 740743, 730, 737, 837 ; Clarend. Life, n. pp. 298305 ; Neal, 
 in. p. 127; Calamy, Non. Mem. I. pp. 37 50; Burnet, Own Times, pp. 126, 
 131 ; Lathbury, Conv. p. 377. 
 
 410 Most of the presbyterian ministers in the London diocese are said to have 
 " deserted and relinquished their livings," a " method to be observed " being agreed 
 upon. But some of them, whilst honestly resigning their preferments, did yet 
 plead and write for their own and others lay conformity. Amongst them, Baxter 
 urged the people not to forsake their parish churches under the liturgy and episco- 
 pal ministers, for said he, to the people conformity is the same, for it is the liturgy, 
 ceremonies, and the ministry that must alienate them ; but the liturgy is a little 
 amended as to them, "and the ceremonies are the same" and "I hold all the 
 doctrines in this book to be true and good." And Bishop Kennet remarks : 
 " Those who refused to conform in a tender regard to oaths and subscriptions were 
 more to be commended and trusted than those who, with reluctancy, conformed to 
 keep or get a benefice, and were afterwards cold friends and even betrayers of the
 
 496 ANGLICAN RITUAL. 
 
 petition was presented to the king by Dr. Calamy and others, 
 reciting that they could not "in conscience conform to all 
 things required" in the act, and desiring toleration. The 
 next day the matter was debated in council, the king de- 
 claring that he "intended an indulgence if it were at all 
 possible " ; but Sheldon, who had come, although not a mem- 
 ber, warmly remarked that he had already ejected all such of 
 his clergy as would not obey the law, and that, if the 
 " importunity of disaffected people were a sufficient reason to 
 humour them, neither the church nor the state would ever be 
 free from distractions and convulsions," and so it was carried 
 that " no indulgence at all should be granted." 4U 
 
 101. On October I4th, a king's letter went to the primate, 
 containing directions for the better regulation of preachers. 412 
 
 church," for "too many came in for the barn and the cupboard, and not on 
 principle." The lists of ejected ministers he gives go to shew that they were 
 mostly men of position and education, only eight being mentioned as having been 
 in business or trade. Dodd calls the 13 & 14 Car. II. c. 4, "this killing act." 
 Ken. Reg. pp. 746, 782, 811, 772, 838, 908, 917; Clar. Life, n. p. 305; 
 Collier, vm. p. 436; Neal, III. pp. 120 131; Dodd, in. p. 186. 
 
 411 Ken. Reg. p. 753 ; Calamy, Mem. I. p. 32. The men who were now, and 
 thus, driven out were among the ablest, best, and the most learned of their order. 
 The changes made in the reigns of Henry VIII., Edward VI., and Elizabeth had 
 but little affected the great body of the clergy, who mostly retained their prefer- 
 ments. This one stands alone in its causes, nature, and results ; for now the 
 foundations of English non-conformity were laid both broad and deep, and the 
 church soon found itself confronted by a strong and united body of dissenters, 
 whom the bitter pains of persecution and the memories of wrong had, for all hostile 
 purposes, welded into one. Behind such men as Baxter, Howe, Goodwin, 
 Calamy, and others, came a goodly host of more than a fifth of the whole body of 
 beneficed clergy, with the best of the London ministers at their head. At Oxford 
 seven heads, and at Cambridge four, besides a number of others, university 
 officers, fellows, and members, were ejected. But it was not only the men that 
 went ; their expulsion meant yet much more than that. The Reformation had for 
 ever severed England and Rome ; this fatal ejection finally separated the Church 
 of England from the other reformed churches, and " thus cut it off from all healthy 
 religious communion with the world without. " It stood thenceforth isolated and 
 alone, and soon sank into that deadness and stupor from which men like Wesley, 
 Whitfield, Rowland Hill, and others, with the old evangelical party in the church, 
 sought to arouse it. See Green, Hist. Eng. People, pp. 609, 610; Hallam, C.H. 
 II. pp. 3751, and Sancroft's endeavour to promote reunion, ante, n. 405. 
 
 412 It was sent round to the bishops on October 23rd. Ken. Reg. pp. 794, 
 795; Card. D. A. n. pp. 253260; Wilk. Cone. iv. pp. 576578.
 
 THE REIGNS OF CHARLES I. AND II. 497 
 
 The fifth direction ordered that 
 
 " all ministers within their several cures be enjoined publicly to read 
 over unto the people such canons as are or shall be in force, at least 
 once, and the thirty-nine articles twice, every year, to the end that 
 they may the better understand and be more thoroughly acquainted 
 with the doctrine and discipline of the Church of England, and not 
 so easily drawn away from it as formerly they have been." 
 
 On November 2nd, a commission was issued for the 
 purpose of examining and certifying the copies of the book of 
 common prayer, ordered to be kept in the different collegiate 
 churches, the respective courts at Westminster, and the Tower 
 of London. 413 
 
 On Dec. 26th, the king put out what was called "The 
 declaration of Somerset House " : it was said to be by the 
 advice of the privy council, but was, says Burnet, " designed 
 by the king himself." It was professedly published for the 
 purpose of refuting the four "wicked and malicious sug- 
 gestions" made against the government. 414 
 
 102. A.D. 1663. On February i8th, parliament and, the 
 next day, the two convocations met, but very little business 
 was done in either. 
 
 In that of Canterbury, the question of a Greek and Latin Gram- 
 
 413 There were four bishops, seven deans, six doctors of divinity, and two other 
 clergymen, with four lay doctors of law, and the copies exemplified under the great 
 seal by them were to be taken, adjudged, and expounded to be good and available 
 in the law to all intents and purposes whatsoever. As all the rites and ceremonies 
 appointed in and by the book of common prayer are strictly to be used and none 
 other, offenders were, and are, properly punished and punishable by indictment 
 upon the statutes 14 Car. II. c. 4 and I Eliz. c. I, of which the book forms a part, 
 the jurisdiction of the ordinary notwithstanding. The courts would therefore need 
 certified copies of the books so as to deal with wilful law-breakers. Ordinaries 
 may also deprive those who deprave and do not observe the said book, and they 
 are expressly charged to maintain and enforce the order and uniformity prescribed 
 by the statute, and this is properly and summarily done at their visitations, when 
 the bishops go circuit. Watson, pp. 54, 321 j Ayliffe, pp. 208, 319, 514, 515 ; 
 Steph. C.P. I. p. 41. 
 
 414 The real object of the declaration was to secure a toleration for the 
 Romanists. The Presbyterians saw through it and opposed it, but the Inde- 
 pendents were in favour of it. Card. D. A. II. p. 260 j Lingard, ix. p. 42 j Ken. 
 Reg. pp. 848852; Burnet, Own Times, p. 133; Calamy, Mem. I. p. 54; 
 Dodd, ill. p. 187 ; Neal, ill. pp. 131133- 
 
 3 2
 
 49 8 ANGLICAN RITUAL. 
 
 mar for Schools was discussed, and the preparation si A form for the 
 consecration of churches, chapels, and other ecclesiastical places, was, on 
 May 2nd, treated of, and the work committed to the Bishop of 
 Durham, who presented it on June 20th, when it was referred to the 
 Bishops of Oxford, Salisbury, Lincoln, and Lichfield for revision. A 
 subsidy having been agreed on, the convocation was prorogued on 
 July ayth following. 415 
 
 103. In parliament, 
 
 after a short speech from the king, referring to his declaration of 
 December 26th, a grand committee for religion was appointed by the 
 commons, and ordered to meet every Monday, and the house being 
 informed, on February iQth, that Mr. Calamy had been committed 
 to prison for a breach of the Act of Uniformity, but had been 
 discharged upon pretence of some defect in the act, a committee was 
 nominated to look into the matter and report on the defect. 416 On 
 February 27th, an address to the king upon his "late gracious 
 declaration of December 26th last" was agreed to by the commons. 
 It stated that it was " in no sort advisable that there should be any 
 indulgence to such persons who presume to dissent from the Act of 
 Uniformity," the right to the benefit of the " Declaration of Breda " 
 being disposed of by that act ; and, as to the indulgence claimed, it 
 would " establish schism by a law, and make the whole government 
 of the church precarious, and the censures of it of no moment or 
 consideration at all." Moreover, it was not becoming " the gravity 
 or wisdom of parliament to pass a law at one session for uniformity, 
 and at the next session (the reasons for uniformity continuing still 
 the same) to pass another law to frustrate or weaken the execution of 
 it"; and it would expose the king "to the restless importunity 
 of every sect and opinion, and of every single person also," who 
 differed from the Church of England. It would also be " a cause of 
 increasing sects," who would be yet more troublesome so as to get a 
 general toleration, and then in time some one sect would " contend 
 
 415 Syn. Ang. pp. 232237; Lathbury, p. 307 ; Wake, p. 518; Wilk. Cone. 
 IV. p. 578 ; Collier, VIII. p. 443. In the York assembly the same subsidy was , 
 agreed on as had been given by that of Canterbury, and on July I5th the Bishop 
 of London informed the lords of the Canterbury grant. 
 
 416 Calamy had attended his parish church on December a8th, and, there being 
 no preacher, yielded to the importunity of the congregation and preached. For 
 this he was sent to Newgate, by the lord mayor, the next week, but was soon after 
 released by the king's order. Journ. H. of C. vui. p. 437; Neal, in. p. 135.
 
 THE REIGNS OF CHARLES I. AND II. 499 
 
 for an establishment," and that, for aught that could be foreseen, 
 " may end in popery." The thing, too, was without precedent, and 
 so far from tending to peace would only occasion disturbance. 
 
 To this the king very briefly replied the next day, saying he 
 would take time to consider it, but that their interests were so linked 
 together that they could never disagree. 417 
 
 On May 3ist a petition, agreed upon by both houses on the 28th, 
 against "Jesuits and Roman priests" was presented by the lord 
 chancellor to the king, who replied on April 2nd" that he would, as 
 desired, issue a proclamation and take care that it should be 
 effectual. 418 Bills against pluralities, for the better observance of the 
 Lord's day, the better maintenance of ministers, for the prevention of 
 popery, and against sectaries and conventicles, with one for the relief 
 of persons disabled by sickness from subscribing the declaration to 
 the Act of Uniformity, were brought into the commons. 419 
 
 417 Journ. H. of C. vm. pp. 442, 443 ; Collier, vm. pp. 437440 ; Neal, 
 ill. pp. 133135 ; Parl. Hist. iv. pp. 259263 ; Burnet, Own Times, p. 134 ; 
 Lingard, ix. p. 44 ; Dodd, ill. p. 186. Meantime a bill had been brought into 
 the lords, and read a first time on February 23rd, "concerning his majesty's 
 power in ecclesiastical affairs." It was read a second time on the 25th and com- 
 mitted. On the 28th the committee reported, and a list of the acts relating to the 
 king's power in ecclesiastical matters and to oaths was ordered to be prepared by 
 the attorney-general. The bill itself ran thus : " Be it enacted . . that the king's 
 majesty may, by letters patent under the great seal, or by such other ways as to 
 his majesty shall seem meet, dispense with one act or law made in the last session 
 of this present parliament, entituled 'An Act for the Uniformity,' etc. . . . and 
 with any other laws or statutes concerning the same, or requiring oaths and sub- 
 scriptions, or which do enjoin conformity to the order, discipline, and worship 
 established in the church, and the penalties in the said laws imposed, or any of 
 them." The next day a list of acts was brought in. They were : 23 Hen. VIII. 
 c. 9 ; 24 Hen. VIII. c. 12 ; 25 Hen. VIII. c. 19, 20, 21 ; 28 Hen. VIII. c. 16; 
 I Edw. VI. c. I ; 2 & 3 Edw. VI. c. I ; 3 & 4 Edw. VI. c. IO ; 5 & 6 Edw. VI. 
 c. i, 3 ; I Mar. c. 3, sess. 2 ; I Eliz. c. I, 2 ; 5 Eliz. c. I, 28 ; 8 Eliz. c. I ; 
 13 Eliz. c. 2, 12; 23 Eliz. c. I ; 27 Eliz. c. 2; 29 Eliz. c. 6; 35 Eliz. c. I, 2j 
 I Jac. I. c. 4 ; 3 Jac. I. c. 4, 5 ; 7 Jac. I. c. 2,6; I Car. I. c. I ; 3 Car. I. c. 2 ; 
 12 Car. II. c. 14, 19, 24, 30, 35 ; 13 Car. II. c. 12; 13 & 14 Car. II. c. I ; 14 
 Car. II. c. 3, 4. Journ. H. of L. XI. pp. 482, 484, 486489, 490, 491, 492. 
 The house agreed to the bill, with the exception of the clause, "and with any 
 other laws . . . church," but in the end it fell through. 
 
 418 Parl. Hist. iv. p. 234 ; Journ. H. of C. vm. pp. 449, 450, 453, 459, 463 ; 
 H. of L. xi. pp. 495, 498 505. The proclamation was issued on April gth, 
 others followed on November loth, 1676, June loth, 1674, November I2th and 
 December 2ist, 1679. Wilk. Cone. iv. pp. 579, 586, 593, 603, 604. 
 
 419 The first was read twice and committed, the second passed both houses, but
 
 500 ANGLICAN RITUAL. 
 
 In the lords, on July 3rd, the house was informed "that the 
 Lord Langdale, a peer of this realm, hath been lately presented in the 
 spiritual court of the Archbishop of York, for not coming to church, 
 and hath been summoned to appear in the said court in time of 
 parliament, contrary to the privileges of parliament," 420 and the matter 
 was referred to the committee of privileges. 
 
 On July 2/th, parliament was prorogued to March i6th, 
 1664. This year Archbishop Juxon died, and was succeeded 
 by Sheldon. 421 We find, too, that the 13 & 14 Car. II. c. 33 
 (regulating printers and printing presses) was not allowed to 
 sleep, for one printer was hanged and quartered for libel, and 
 three others, a printer, a bookseller, and a bookbinder, were 
 pilloried and heavily fined for printing and selling what were 
 called malicious and seditious books. 422 
 
 104. A.D. 1664. In the southern convocation of this year 
 very little, and in the northern nothing, was done. In that of 
 Canterbury the bishops treated, 
 
 on April 2oth, concerning the grammar which, on May 4th, was 
 brought up from the clergy house, to whom its compilation had been 
 committed, and it was left for revision to a committee of six bishops, 
 and finally, on May i8th, a Latin translation of the common prayer 
 was entrusted to the Bishop of Salisbury and the Dean of West- 
 minster. 423 
 
 The clergy, however, presented a petition to the House of 
 Commons against Anabaptists, for the better observance of the 
 Lord's day, the easier collection of the small tithes, and the 
 " more equal manner of rating subsidies upon the clergy, the 
 present measure thereof to them bearing no proportion with 
 
 was lost from the table of the House of Lords on July 27th, the third passed the 
 commons, the fourth was sent to the lords, where it was read a third time, whilst 
 the last took effect as the 15 Car. II. c. 6. Journ. H. of C. pp. 436, 440, 516, 
 437, 454, 458, 492, 496, 449, 452, 460, 462, 499, 503, 504, 512, 515, 523, 
 488, 491, 509, 510, 514, 515, 523 ; H. of L. xi. pp. 549, 558, 561, 573, 577, 579; 
 Collier, ix. p. 440 ; see Clarendon, Life. II. pp. 343 359. 
 
 420 What the report, if there was any, said does not appear in the journals. 
 Journ. H. of L. xi. pp. 534, 633. 
 
 421 For a notice of " the manner of the translation," see Heath, Chron. p. 523. 
 
 422 Heath, Chron. p. 521 ; see Wilk. Cone. IV. p. 615. 
 
 423 Syn. Aug. pp. 238240; Wilk. Cone. iv. p. 581.
 
 THE REIGNS OF CHARLES I. AND II. 5<DI 
 
 the rest of his majesty's subjects," as well as for the better 
 maintenance of vicars and perpetual curates, and the due 
 payment of church rates and assessments. 424 
 
 In parliament, bills against seditious conventicles and 
 pluralities were brought in, and the former passed as the 
 16 Car. II. c. 4. 425 
 
 105. A.D. 1665. In the Canterbury synod the primate, on 
 February i8th, requested the bishops to learn the names 
 and residences of the ejected ministers, and on March 4th, he 
 required them to see that all rectors, vicars, and curates 
 throughout their dioceses performed divine service, according 
 to the prescribed form, distinctly and fully, and without any 
 omission in any part, and with surplices. 426 
 
 In parliament, the clergy petition for a " more equal 
 manner of rating subsidies " was met by the 16 & 17 Car. II. 
 c. i, which provided in 
 
 20. " That no privilege, place, or person, body politic or 
 corporate," be exempt from taxation. 
 
 30. " That spiritual promotions, lands, possessions, and reve- 
 nues be discharged from two out of the last four subsidies granted by 
 15 Car. II. c. 10." 
 
 36. That " nothing herein contained shall be drawn into 
 
 424 Wilk. Cone. IV. p. 580. The clause relating to the rating of the clergy 
 subsidies was satisfied by the 16 & 17 Car. II. c. I of the next year. 
 
 425 16 Car. II. c. 4 ; Card. D. A. II. p. 278. A proclamation was issued in 
 July, 1669. The act provided that any one above sixteen who attended a conven- 
 ticle, where five or more were met, was liable to a fine of $ or imprisonment for 
 three months for the first offence, a fine of ^10 or imprisonment for six months for 
 a second offence, and transportation for seven years for a third. For the order in 
 council of February 3rd, 1674, see Wilk. Cone. IV. pp. 595, 588. 
 
 426 "Divines preces, juxta formam libri publicarum precum in ea parte 
 stabilit. distincte et plenarie, absque aliqua omissione earundem in aliqua parte, 
 superpelliceis indutis, discrete ordine perlegant." Syn. Ang. p. 242. This 
 authoritative and formal act proves, beyond a doubt, if other proof were wanting, 
 that the surplice was the only vestment to be used at all times of ministration, and 
 that its use satisfied the maximum of observance. On July 7th, Sheldon put forth 
 six orders for the bishops. The last required an account of all the ejected non- 
 conformist ministers to be sent in to him, with "where, how, and in what profession 
 of life they now do live." In 1676, the bishops had to send in an account of the 
 number of dissenters and recusants in each parish. Wilk. Cone. iv. pp. 583, 598.
 
 502 ANGLICAN RITUAL. 
 
 example to the prejudice of the ancient rights belonging to the lords 
 spiritual and temporal or clergy of this realm," etc. 
 
 This act was debated by a committee of the whole House 
 of Lords, and the lord chamberlain reported that they had 
 "thought fit to make some alterations, and have added a 
 proviso for saving of their lordships' ancient rights and 
 privileges." 427 
 
 106. This change in the manner of taxing the clergy was, 
 according to Mr. Speaker Onslow, the result of an agreement 
 between Sheldon and the lord chancellor. It does not appear 
 to have been brought before the clergy convocation, nor 
 in fact, seeing that it merely granted, and was probably based 
 upon, the prayer of their own petition, was there any need. 
 But at all events the beneficed clergy now gave up the ancient 
 privilege of taxing themselves, and were thenceforth merged 
 in the great body of citizens, being taxed and voting in 
 common with them for members for the counties and boroughs, 
 and thus convocation ceased to have any reasonable existence, 
 seeing that the original ratio convocandi was gone. 428 
 
 427 The proviso was 36. Journ. H. of L. XI. pp. 651, 652; Lathbury, Conv. 
 p. 308 ; Collier, VIII. pp. 444448 ; Burnet, Own Times, p. 136 ; Parl. Hist. 
 IV. p. 310; Warner, n. p. 6n ; Lingard, ix. p. 51. The 22 & 23 Car. II. c. 3, 
 60, with the 25 Car. II. c. i, 30, the 29 Car. II. c. I, 32, the 30 Car. II. 
 c. i, 65, contain the proviso, which was no doubt meant to protect and preserve 
 the rights of the bishops and the clergy, the change made being perhaps thought 
 to affect the question of taxation only and not the right to meet in convocation, 
 which seems to have been looked on by Cosin, and probably by the most, as an 
 ordinary provincial synod, perhaps from its containing, with the bishops, the chief 
 elements of one. Cosin, Works, IV. p. 368, and see Can. 139 (1604). 
 
 438 Upon the passing of the act, 16 & 17 Car. II. c. I, the clergy obtained the 
 right to vote and be taxed with, and as, the laity, but not to sit in the House of 
 Commons. The convocations, however, still met as a matter of form, but only, 
 after various continuations, in which no business was done, to be dissolved with the 
 parliament some fourteen years afterwards. On April igth, 1689, both houses 
 presented an address to the king, praying for the "calling a convocation of the 
 clergy of this kingdom, to be advised with in ecclesiastical matters," and the 
 petition was granted. This was under exceptional circumstances, and a commission 
 was issued in September to eleven bishops and other divines to meet "and to 
 prepare such alterations of the liturgy and canons, and such proposals for the 
 reformation of ecclesiastical courts, and to consider of such other matters " as in 
 their judgments would conduce to the reconciling the differences amongst the king's
 
 THE REIGNS OF CHARLES I. AND II. 503 
 
 We find the following fairly correct account in Kennet : 
 
 " This year began a very remarkable change in the liberties and 
 properties of the clergy of England by altering the way of taxing 
 themselves, and being taxed in common with the people in parlia- 
 ment. It must be observed that by the original constitution the 
 lords spiritual and prelates and clergy were esteemed one of the 
 three estates of the realm, and therefore met in ecclesiastical assem- 
 blies on the civil account of giving their own money and securing 
 their own secular rights and liberties. This was the true and only 
 reason of the inferior prelates and clergy being called to parliament 
 by a clause of praemunientes . . by which parliamentary summons 
 the lower clergy never found place among the temporal commons, 
 as the bishops had long before done among the temporal lords, but 
 they were only to meet in a distinct assembly in parliament time, 
 for the parliamentary purpose of aiding the king with money and 
 making their petitions for any redress of grievances or grant of 
 liberties, etc. And these parliamentary convocations only meddled 
 with the civil rights of the church, not concerning themselves with 
 
 subjects. Convocation met on November 2ist, 1689, and was dissolved in 1690 
 with the parliament, and without entering on any business. For the next ten 
 years it only met to be prorogued, and, after the controversies of 1716 1717, its 
 meetings were merely formal, no licence to treat being granted. 
 
 The clergy representatives, like those of the laity, were first summoned to 
 parliament and met, in the thirteenth century, for the one civil purpose of taxation 
 only. Before that time the clergy, from a very early period, had claimed, or 
 obtained, exemption from all civil taxation or lay service (save perhaps, in Saxon 
 times, that of the trinoda necessitas, and later on, the knight's service of bishops, 
 abbots, and lords priors), and they were wont, when they gave an aid or "benevo- 
 lence," which they occasionally did, to do so through the bishops and at a diocesan 
 synod. But when, under Edward I., the principle of taxation by representation 
 was established and made to affect both the lay and clergy commons, the old 
 practice was of necessity abolished, and the bishops of each province met the con- 
 vocation of the capitular and diocesan representatives (summoned, like those of the 
 lay commons, to parliament) at one time and place. They were not a provincial 
 synod, a fact recognised by Pole, who called a synod whilst convocation was 
 sitting ; and it had no original, or actual, judicial or legislative power whatever. Its 
 meetings gave it an opportunity of making complaints to the bishops, and of 
 discussing matters affecting the clergy and the church, and Henry VIII. made use 
 of it to obtain the formal sanction and approval of the clergy to his schemes of 
 reform, and this seems to have been ungrudgingly given, for no mention is made 
 of any one member of the clergy house, or of the clergy, resigning his benefice 
 or preferment in consequence of the king's measures and proceedings. Ante, 
 pp. 140, 169, 39 ; 372, n. 208, App. H.
 
 504 ANGLICAN RITUAL. 
 
 doctrine or discipline, or other such things, which were reserved to 
 the proper ecclesiastical synods, called, independently of parliament, 
 to meet in two provincial assemblies, before the respective arch- 
 bishops. This constitution of the church was not altered by the 
 Reformation any further than as the ecclesiastical synods could no 
 longer be called but by the king's writ, nor act but by his authority, 
 because he was now declared supreme head. And there was a less 
 change in the parliamentary convocation ; they gave their money as 
 before, only their grants of subsidy were now generally confirmed by 
 acts of parliament." 429 
 
 The importance of the change has been somewhat over- 
 rated by various writers, but with this fact the historical 
 enquiry may now be brought to a close. 
 
 429 Hist. in. p. 244; and see Stubbs, Charters, pp. 355, 415, 418, 432, 433, 
 439446, 452456, 460464, 466, 479485, 496, 497; Walsingham, Hist. I. 
 pp. 61, 63, 71, 72, 80 (Rolls ed.); Math. Paris, VI. pp. 353, 392 (Rolls ed.)j 
 ante, p. 34. The three estates of the realm were : the lords spiritual, the lords 
 temporal, and the (lay and clergy) commons in parliament assembled.
 
 YORK STREET, COVENT GARDEN, 
 February 1882. 
 
 SELECTED LIST OF 
 
 THEOLOGICAL WORKS 
 
 PUBLISHED BY 
 
 GEOKGKE BELL & SONS. 
 
 ALFORD (Dean). The Greek Testament. With a 
 critically revised Text ; a Digest of various Readings ; Marginal 
 References to Verbal and Idiomatic Usage ; Prolegomena ; and 
 a Critical and Exegetical Commentary. For the Use of Theo- 
 logical Students and Ministers. By the late Henry Alford, D.D., 
 Dean of Canterbury. 4 vols. 8vo. 5/. 2s. Sold separately. 
 
 The New Testament for English Readers. Con- 
 taining the Authorised Version, with additional Corrections of 
 Readings and Renderings, Marginal References, and a Critical 
 and Explanatory Commentary. In 4 Parts, il. i^s. 6d. Sold 
 separately. 
 
 BARRETT (A. C.) Companion to the Greek Tes- 
 tament. For the Use of Theological Students and the Upper 
 Forms in Schools. By A. C. Barrett, M.A., Caius College. 
 4/7z edition, revised. Fcap. 8vo. $s. 
 
 BARRY (Dr.) Notes on the Catechism. For the 
 Use of Schools. By the Rev. Canon Barry, D.D., Principal of 
 King's College, London. 6th edition. Fcao. 2s. 
 
 BLEEK (F.) An Introduction to the Old Testament. 
 ByF. Bleek. 2 vols. icw. See Bohrfs Libraries. (Catalogues 
 free on application.) 
 
 BLENCOWE (E.) Plain Sermons by the Rev. 
 E. Blencowe. Vol. I. 6th edition. Fcap, 8vo. 6s. 
 
 BLUNT (J. S.) Readings on the Morning and 
 Evening Prayer and the Litany. By J. S. Blunt, yd edition, 
 Fcap. 8vo. 3-f. 6d. 
 
 Life after Confirmation. Revised edition. 181110. is.
 
 George Bell and Sons' 
 
 BOYCE (E. J.) Catechetical Hints and Helps. A 
 
 Manual for Parents and Teachers on giving Instruction in the 
 Catechism of the Church of England. By Rev. E. J. Boyce, 
 M.A. Ajh edition. Fcap. 2s. 6d. 
 
 ' Perhaps the most thoroughly practical little book on its subject we 
 have ever seen. Its explanations, its paraphrases, its questions, and the 
 mass of information contained in its appendices, are not merely invaluable 
 in themselves, but they are the information actually wanted for the purpose 
 of the teaching contemplated. We do not wonder at its being in its third 
 edition.' Literary Churchman. 
 
 BIJRBIDGE (E.) The Parish Priest's Book of 
 Offices and Instructions for the Sick. Compiled by E. Burbidge, 
 Rector of Backwell, Bristol. 2nd edition, revised. 3^. 6d. 
 
 CARTER (T. T.) The Devout Christian's Help to 
 Meditation on the Life of Our Lord Jesus Christ. Containing 
 Meditations and Prayers for every day in the year. Edited by 
 the Rev. T. T. Carter, Rector of Clewer. 2 vols. Fcap. 8vo. 
 12s. Or in five Parts. Part I. 2s. 6d. ; Part II. 2s. ; Part 
 III. 2s. ; Part IV. 2s. 6d. ; Part V. 2s. 6d. 
 
 COWLEY-BROWN (G. J.) Daily Lessons on 
 the Life of our Lord on Earth, being the Gospel Narrative in 
 the Words of the Evangelists. With a short Exposition ar- 
 ranged for Daily Reading in the Household. By the Rev. G. J. 
 Cowley-Brown, Rector of St. Edmund's, Salisbury. Two vols. 
 demy 8vo. 21 s. 
 
 DAVIES (T. L. O.) Bible-English. Chapters on 
 Words and Phrases in the Authorized Version of the Holy 
 Scriptures and the Book of Common Prayer, no longer in 
 common use ; illustrated from contemporaneous writers. By 
 the Rev. T. Lewis O. Davies, M.A., Vicar of St. Mary-extra, 
 Southampton. Small crown 8vo. 5-r. 
 
 ' We can heartily commend this book.' Saturday Review. 
 
 DENTON (W.) A Commentary on the Gospels for 
 the Sundays and other Holy Days of the Christian Year. By 
 the Rev. W. Denton, M.A., Worcester College, Oxford, and 
 Incumbent of St. Bartholomew's, Cripplegate. Vol. I. Advent 
 to Easter, yd edition. i8s. Vol. II. Easter to the Sixteenth 
 Sunday after Trinity, yd edition. iSs. Vol. III. Seventeenth 
 Sunday after Trinity to Advent ; and Holy Days, yd edition. 
 i8s. 
 
 Commentary on the Epistles for the Sundays and 
 
 other Holy Days of the Christian Year. By the Rev. W. 
 Denton, M.A. Vol. I. Advent to Trinity. Svo. 2nd edition. 
 iSs, Vol. II. 2nd edition. iSs.
 
 List of Theological Works. 
 
 DENTON (W.) A Commentary on the Acts of the 
 Apostles. Vol. I. iSs. Vol. II., completing the work, 14?. 
 
 These Commentaries originated in Notes collected by the 
 compiler to aid in the composition of expository sermons. They 
 are derived from all available sources, and especially from the 
 wide but little known field of theological comment found in the 
 ' Schoolmen ' of the Middle Ages. They are recommended to 
 the notice of all young Clergymen, who frequently, while inex- 
 perienced, are called upon to preach to educated and intelligent 
 congregations. The special nature of the sources from which 
 they have been derived ought to make them indispensable to all 
 who wish to expound the Holy Scriptures with the same under- 
 standing as may be obtained by extraneous help. 
 
 EUSEBIUS. Ecclesiastical History. 55-. See John's 
 Libraries. (Catalogues free on application.) 
 
 GARNIER (T. P.) Church or Dissent? An 
 Appeal to Holy Scripture, Addressed to Dissenters. By T. P. 
 Gamier, late Fellow of All Souls' College, Oxford. 2nd edition. 
 Crown 8vo. 2s. 6d. 
 
 GOODWIN (Bp.) A Guide to the Parish Church. 
 By the Right Rev. Harvey Goodwin, Bishop of Carlisle, tyth 
 edition, revised. Fcap. 8vo. y. 6d. 
 
 Plain Sermons on Ordination and the Ministry of 
 
 the Church. Preached on divers occasions. Crown 8vo. 6s. 
 
 Parish Sermons. First Series, ^rd edition. 121110. 
 
 6s. Second Series (crut of print). Third Series, yd edition. 
 I2mo. TS. Fourth Series. lamo. "JS. Fifth Series, with 
 Preface on Sermons and Sermon-writing. Js. 
 
 Sermons Preached before the Universities of Oxford 
 
 and Cambridge. Crown 8vo. 6s. 
 
 Lectures upon the Church Catechism. i2mo. 45-. 
 
 Plain Thoughts concerning the Meaning of Holy 
 
 Baptism. 2nd edition. 2d., or 25 for 3-r. 6d. 
 
 Confirmation Day. A Book of Instruction for 
 
 Young Persons how to spend that day. Sf/i thousand. 2d., or 
 25 for 3.?. 6d. 
 
 The Worthy Communicant ; or, ' Who may come 
 
 to the Supper of the Lord?' 8f/t thousand. 2d., or 25 for 3.?. 6d.
 
 George Bell and Sons' 
 
 HARDWICK (C. H.) History of the Articles of 
 Religion. 55. See Bohn's Libraries. ( Catalogues free on ap- 
 plication.) 
 
 HAWKIN S (Canon). Family Prayers : Containing 
 Psalms, Lessons, and Prayers, for every Morning and Evening 
 in the Week, By the late Rev. Ernest Hawkins, B.D., Pre- 
 bendary of St. Paul's. i8t/i edition. Fcap. 8vo. u. 
 
 HOOK (W. F.) Short Meditations for Every Day in 
 the Year. Edited by the late Very Rev. W. F. Hook, D.D., 
 Dean of Chichester. Revised edition. 2 vols. Fcap. 8vo. 
 Large type. 14^. Also 2 vols. 32mo. Cloth, $s. ; calf, gilt 
 edges, gs. 
 
 The Christian Taught by the Church's Services. 
 
 Revised edition, to accord with the Neiv Lectionary. I vol. 
 Fcap. 8vo. Large type. 6s. 6d. Also I vol. Royal 32mo. 
 Cloth, 2s. 6d. ; calf, gilt edges, qs. 6d. 
 
 Holy Thoughts and Prayers, arranged for Daily 
 
 Use on each Day of the Week, according to the stated Hours 
 of Prayer. $th edition, with additions. i6mo. Cloth, red 
 edges, 2J. ; calf, gilt edges, 3^. Cheap edition, ^d. 
 
 Verses for Holy Seasons. By C. F. Alexander. 
 
 Edited by the late Very Rev. W. F. Hook, D.D. $th edition. 
 Fcap. 3-r. 6d. 
 
 HUMPHRY (W. G.) An Historical and Explana- 
 tory Treatise on the Book of Common Prayer. By W. G. 
 Humphry, B.D., late Fellow of Trinity College, Cambridge, 
 Prebendary of St. Paul's, and Vicar of St. Martin-in-the- 
 Fields. 6th edition. Fcap. 8vo. 4?. 6d. 
 
 The New Table of Lessons Explained, with the 
 
 Table of Lessons and a- Tabular Comparison of the Old and 
 New Proper Lessons for Sundays and Holy Days. By W. G. 
 Humphry, B.D. Fcap. is. 6d. 
 
 JOHNSTONE (R.) Parochial Addresses and Les- 
 sons. A Series of Readings for such as are tried by Sickness, 
 Infirmity, and Age. By Richard Johnstone, M.A., Assistant 
 Curate of Moreton Say. Fcap. 8vo. limp cloth, for the 
 pocket, 3-r. 
 
 LEWIN (T.) The Life and Epistles of St. Paul. By 
 the late T. Lcwin, M.A., F.S.A., Trinity College, Oxford, 
 Barrister-at-Law. With upwards of 350 Illustrations finely en- 
 grave<l on Wood ; Maps, Plans, &c. In 2 vols. 4/// edition. 
 Demy 4to. 2/. 2s.
 
 List of TJuological Works. 
 
 LEWIN (T.) Fasti Sacri; or, a Key to the Chro- 
 nology of the New Testament. 4tO. 2IS. 
 
 LUMBY (J. R.) History of the Creeds. By J. 
 
 Rawson Luvnby, D.D., Norrisian Professor of Divinity t and late 
 Fellow of Magdalene College, Cambridge, 2nd edition. Crown 
 8vo. TS. 6.-/. 
 
 MILL (Dr.) Lectures on the Catechism. Delivered 
 in the Parish Church of Brasted, in the Diocese of Canterbury. 
 By W. H. Mill, D.D., formerly Regius Professor of Hebrew in 
 the University of Cambridge. Edited by the Rev. B. Webb, 
 M.A. Fcap. 8vo. 6s. 6d. 
 
 Observations on the attempted Application of 
 
 Pantheistic Principles to the Theory and Historic Criticism 
 of the Gospels. By W. H. Mill, D.D. 2nd edition, -with the 
 Author's latest notes and additions. Edited by his Son-in-law, 
 the Rev. B. Webb, M.A. 8vo. 14*. 
 
 MONSELL (Dr.) Simon the Cyrenian, and other 
 Poems. By the late Rev. J. S. B. Monsell, LL.D., Vicar of 
 St. Nicholas, Guildford. 2nd thousand. 32mo. $s. 
 
 Watches by the Cross. Short Meditations, Hymns 
 and Litanies on the Last Seven Words of our Lord, ^th edition. 
 Cloth, red edges, is. 
 
 - Near Home at Last. A Poem. %th thousand. 
 Cloth, red edges. Imp. 32mo. 2s. 6d. 
 
 - Hymns of Love and Praise for the Church's Year. 
 2nd thousand. Fcap. 8vo. 3-f. 6d. 
 
 The Parish Hymnal ; after the Order of the Book 
 of Common Prayer. Cloth, 32mo. is. ^d. 
 
 Our New Vicar ; or, Plain Words about Ritual and 
 Parish Work. Fcap. 8vo. <jth edition. $s. 
 
 The Winton Church Catechism. Questions and 
 Answers on the Teaching of the Church Catechism, yd edition. 
 32mo. cloth, 3^. Also in Four Parts. Part I. 6d. ; Parts II. 
 III. and IV. yd. each.
 
 George Bell and Sons" 
 
 PEARSON (Bp.) The Creed. 5*. See Bohris 
 
 Libraries. (Catalogues free on application.) 
 
 PEROWNE (Dean). The Book of Psalms; a 
 New Translation, with Introductions and Notes, Critical and 
 Explanatory. By the Very Rev. J. J. Stewart Perowne, D.D., 
 Dean of Peterborough. 8vo. Vol.1, ^th edition. i%s. Vol.11. 
 $th edition. i6s. 
 
 The Book of Psalms. An abridged Edition for 
 
 Schools and Private Students. Crown 8vo. yd edition. los. 6d. 
 
 PHILO-JUDAEUS. Works. 4 vols. 5*. each. See 
 ' Bohtfs Libraries. (Catalogues free on application.) 
 
 SADLER (M. F.) Church Doctrine Bible Truth. 
 By the Rev. M. F. Sadler, Rector of Honiton and Prebendary 
 of Wells. 26/7; thousand. Fcap. Svo. 3^. 6d. 
 
 ' Mr. Sadler takes Church Doctrine, specifically so-called, subject by 
 subject, and elaborately shows its specially marked Scripturalness. The 
 objective nature of the faith, the Athanasian Creed, the Baptismal Services, 
 the Holy Eucharist, Absolution and the Priesthood, Church Government 
 and Confirmation, are some of the more prominent subjects treated. And 
 Mr. Sadler handles each with a marked degree of sound sense, and with a 
 thorough mastery of his subject.' Guardian. 
 
 We know of no recent work professing to cover the same ground in 
 which the agreement of our Church Services with the Scriptures is more 
 amply vindicated. 1 From an adverse review in the Christian Observer. 
 
 The Church Teacher's Manual of Christian In- 
 struction. Being the Church Catechism expanded and explained 
 in Question and Answer, for the use of Clergymen, Parents, 
 and Teachers. zqth thousand. Fcap. Svo. 2s. 6d. 
 
 ' Far the best book of the kind we have ever seen. It is arranged in two 
 portions ; a longer and more thorough Catechism, and then, along with each 
 section thereof, a shorter and more elementary set of questions on the same 
 subject, suited for less advanced pupils. ... Its thoroughness, its careful 
 explanation of words, its citation and exposition of Scripture passages and 
 their full meaning, in cases where that full meaning is so often explained 
 away, make it a most valuable handbook.' Literary Churchman. 
 
 Justification of Life. Its Nature, Antecedents, 
 
 and Results. Fcap. Svo. qs. Written with special reference 
 to Plymouth Brethrenism and Revivalism. 
 
 Emmanuel ; or, The Incarnation of the Son of 
 
 God, the Foundation of Immutable Truth. Revised and Cheaper 
 edition. Fcap. Svo. $s.
 
 List of Theological Works. 
 
 SADLER (M. F.) The One Offering. A Treatise on 
 the Sacrificial Nature of the Eucharist. Fcap. 1th thousand, 
 2s. 6d. 
 
 ' There cannot be a more grave and religious objection to the doctrine of 
 an Eucharistic Sacrifice than the belief that it in some way militates against 
 the completeness of the sublime satisfaction once for all made upon Mount 
 Calvary. . . . Mr. Sadler points out with force and discrimination how 
 mistaken an accusation it is -when it is brought against the teaching of the 
 Fathers and of Anglican divines, or even against the more moderate school 
 of Roman Catholics. Its quotations are most apt and pertinent.' Church 
 Quarterly. 
 
 - The Second Adam and the New Birth; or, the 
 Doctrine of Baptism as contained in Holy Scripture. 8t/i edition, 
 Fcap. 8vo. 4-r. 6d. 
 
 ' The most striking peculiarity of this useful little work is that its author 
 argues almost exclusively from the Bible. We commend it most earnestly 
 to clergy and laity r as containing in a small compass, and at a trifling cost, 
 a body of sound and Scriptural doctrine respecting the New Birth, which 
 cannot be too widely circulated.' Guardian. 
 
 - The Sacrament of Responsibility ; or, Testimony 
 of the Scripture to the Teaching of the Church on Holy Baptism, 
 with especial reference to the Cases of Infants ; and Answers to 
 Objections. 26th thousand. 6d. 
 
 - The Sacrament of Responsibility. With the addi- 
 tion of an Introduction, in which the religious speculations 
 of the last twenty years are considered in their bearings on 
 the Church doctrine of Holy Baptism ; and an Appendix, giving 
 the testimony of writers of all ages and schools of thought in 
 the Church. On fine paper, and neatly bound in cloth, yd 
 edition, zs. 6d. 
 
 Sermons. Plain Speaking on Deep Truths. 
 
 edition. 6s. Abundant Life, and other Sermons. 6s. 
 
 Scripture Truths. A Series of Ten Tracts on Holy 
 Baptism, The Holy Communion, Ordination, &c. <)d. per set. 
 Sold separately. 
 
 - The Communicant's Manual; being a Book of 
 Self-examination, Prayer, Praise, and Thanksgiving. Royal 
 32mo. 14/7* thousand. Roan, zs. ; cloth, is. 6d. In best 
 morocco, 7^. 
 ** A Cheap Edition in limp cloth. $ist thousand. &/. 
 
 A Larger Edition on fine paper, red rubrics. Fcap. 
 8vo. Zs. 6d. ; roan, $s. 6d. ; morocco, "js. 
 
 The Lost Gospel and its Contents ; or, the Author 
 of ' Supernatural Religion ' refuted by Himself. Demy 8vo. 
 7-f. 6d,
 
 List of T/ieological Works. 
 
 SCRIVENER (Dr.) Novum Testamentum Grsecum, 
 Textus Stephanici, 1550. Acceduht varire lectiones editionum 
 Bezre, Elzeviri, Lachmanni, Tischendorfii, et Tregellesii. 
 Curante F. H. Scrivener, M.A., LL.D. i6mo. 45. 6d. 
 
 Revised Edition, with 3500 Alterations and Additions, giving 
 for the first time all the Readings of Tregelles and of Tischendorf s 
 eighth edition. 
 
 An Edition with wide Margin for Notes. 4to. half bound, 
 12S. 
 
 Codex Bezse Gantabrigiensis. Edited, with Prole- 
 gomena, Notes and Facsimiles, by F. H. Scrivener, M. A., LL.D., 
 Prebendary of Exeter. 4to. 26s. 
 
 A Full Collation of the Codex Sinaiticus with the 
 
 Received Text of the New Testament ; to which is prefixed a 
 Critical Introduction. 2nd edition, revised. Fcap. 8vo. <,s. 
 
 A Plain Introduction to the Criticism of the New 
 
 Testament. With Forty Facsimiles from Ancient Manuscripts. 
 Containing also an Account of the Egyptian Versions by Canon 
 Lightfoot, D.D. For the Use of Biblical Students. Revised 
 edition. Demy 8vo. i6s. 
 
 Six Lectures on the Text of the New Testament 
 
 and the ancient Manuscripts which contain it. Chiefly addressed 
 to those who do not read Greek. With Facsimiles from MSS. 
 &c. Crown 8vo. 6s. 
 
 SOCRATES' and SOZOMEN'S Ecclesiastical 
 
 Histories. 5^. each. See Bohrfs Libraries. (Catalogues free on 
 application.} 
 
 THOMAS A KEMPIS. On the Imitation of Christ. 
 A New Translation. By the Rt. Rev. H. Goodwin, D.D. yd 
 edition. With fine Steel Engraving after Guido, $s. 6(/. ; without 
 the Engraving, 2s. 6d. Cheap edition, is. cloth ; 6d. sewed. 
 
 WIESELER. Chronological Synopsis of the Gospels. 
 5* - . See Bohrfs Libraries. (Catalogues free.} 
 
 YOUNG (Rev. P.) Daily Readings for a Year on 
 the Life of Our Lord and Saviour Jesus Christ. By the Rev. 
 Peter Young, M.A. qth edition. 2 vols. 8vo. I/, is. 
 
 Lessons on Confirmation. Revised edition. Fcap. 
 
 8vo. 2s. 6d. 
 
 London : Printed by STSANGEWAVS & SONS, Tower Street, St. Martin's Lano.
 
 UC SOUTHERN REGIONAL LIBRARY FACILITY 
 
 A 000 928 993 5