have been carried with that temper, that this church would have united in its endeavours to support itself, and become the bulwark of the Reformation, and the terror of Rome. But that blessing was, by the sins of the nation, the passions of some, the interests of others, and the weakness of the greater part, in a great measure denied us. The heats that had been raised beyond sea were not quite forgotten; and as some sparks had been kindled about clergymen's habits in King Edward's reign, so, though Hooper and Ridley had buried that difference in their ashes, it broke out again concerning the vestments of the inferior clergy*." Objections being urged by many of the most learned divines against various things retained from popery, a convocation was called for January 1562, to review the whole books of services. They began with the articles of religion. Cranmer had drawn them up in the reign of Edward VI, when they were ratified by parliament, in number forty-two. They were now reduced to thirty-nine, as at present, and were agreed to by the upper house of convocation, and subscribed Jan. 29, 1562. A remarkable clause, not found in Cranmer's articles, has been inserted in the twentieth article, as it now stands, but how it was added, or by whom, is not known. It is generally admitted, that it was not in the copy which passed the convocation, but subsequently added, as a piece of policy suited to the maxims of ecclesiastical synods. The clause is "The church hath power to decree rites or ceremonies, and authority in controversies of faith." The rites and ceremonies of the church came next under review; and the Puritans determined, if possible, by petition and remonstrance, to get the popish customs removed. A paper was laid before the convocation, signed by thirty-three of the most eminent divines of that age, desiring a further reformation in the church, and specifying many customs which they wished to be laid aside, particularly “signing with the cross in baptism —kneeling at the Lord's supper- wearing such copes, caps, and gowns, as the enemies of Christ's gospel have chosen to be the special array of their priesthood * Ibid. p. 519. the religious observance of saints' days—and the punishment of those who do not observe the ceremonies." This being rejected, another, signed by forty-three of the most learned clergy, and somewhat modified in its demands, was presented, on which there were several long debates *. "In conclusion," says Burnet, "the house was divided, and counted forty-three voted for the propositions, and thirty-five against them, and that no change should be made in the Book of Common Prayer then established. But when the proxies were counted, those who were for the propositions were in all fifty-eight; and those who were against them were fifty-nine. So that they were agreed by a majority of eight of those who were present, and who heard the disputations ; yet those were outvoted by a majority of one vote, by the proxy of an absent person↑.” There was scarcely a divine of any note, even among those who received episcopal consecration at this period, who had not expressed his conviction of the objectionable character of the vestments and ceremonies in the strongest terms, and a wish to have them removed, not excepting archbishop Parker: but in vindication of their conformity, the prelates alleged, the necessity of the times, the queen's peremptoriness, the indifferent nature of the things complained of, and the fear of losing the whole reformation if they should desert their stations in the church; promising at first not to urge them upon their brethren who were not satisfied, and to endeavour to procure relief. Much correspondence also with the principal foreign divines had been carried on by some of the bishops, especially "the learned Jewel, the great ornament of the English episcopacy;" and they were particularly urgent for a further reformation, with forbearance towards those who could not conscientiously conform: but the bishops were now confirmed in their ecclesiastical authority and power, and they were pledged to comply with the will of the queen, whose inclinations strongly leaned to many things in the popish pageantry. Elizabeth, as Burnet remarks, "loved Neal's History of the Puritans, vol. i, p. 150, 151. + Hist. of the Reformation, vol. iv, p. 364. magnificence in every thing ;" and the court reformers sought to gratify her wishes; consequently there was a clause put in the Act of Uniformity, empowering the queen to "ordain and publish such further ceremonies and rites, as might be for the advancement of God's glory, the edifying of his church, and the due reverence of Christ's holy mysteries and sacraments *." BOOK VI. FROM THE ESTABLISHMENT OF PROTESTANTISM TO THE DEATH OF CHARLES I. CHAPTER I. FROM THE REFORMATION TO THE DEATH OF GRINDAL. Protestant principle abandoned - Subscription required Conformity enforcedSeverities on the Nonconformists- Their objections stated-Independent assemblies Persecutions Cartwright First Presbyterian church in England Two Dutch Baptists burnt-Courts of High Commission and Star ChamberGeneva Bible" Prophesyings”- Grindal offends Elizabeth, and is degraded. PROTESTANTISM was indeed established in England under Queen Elizabeth, but the ruling clergy abandoned its fundamental principle-the exclusive authority of the Scriptures in religion. Hence arose innumerable miseries during a whole century inflicted upon the most conscientious and virtuous servants of Christ. Conformity with the ceremonies we have seen was determined by a single proxy vote; and measures were speedily taken to enforce it, though little was done the first year, on account of the plague raging in London. Evangelical religion seemed to engage little of the anxiety of the prelates; and it being reported to the privy council that a diversity of ceremonies and habits was used in public worship, the queen commanded the archbishops and bishops to confer about enforcing ecclesiastical uniformity. Pilkington, bishop of Durham, and Dr. Whittingham the dean, wrote to the earl of * Ibid. p. 368. Leicester to intercede with the queen for toleration, declaring that the habits were popish relics. Archbishop Parker presented to her majesty some articles, framed to accomplish the desired object; but the queen refused to sanction them. Presuming on his interest with the queen, Parker summoned several of the Puritan clergy to Lambeth, admonishing some and threatening others. Among these were Thomas Sampson dean of Christchurch, and Dr. Humphreys, regius professor of divinity at Oxford, men of great celebrity for learning and piety. They pleaded their consciences, and urged the most forcible reasons, both from antiquity and the Scriptures, as well as from the continental churches, in justification of their nonconformity: but the archbishop insisted on perfect conformity, and they were cast into prison*. Various sufferings were endured by these Oxford divines for many years, but the greatest severities fell upon Sampson. Fox, the venerable martyrologist, was first summoned of the London ministers, that the reputation of his piety might give a sanction to the proceedings of the commissioners: but when they required him to subscribe, he took from his pocket a Greek Testament, saying, "To this I will subscribe:" and refusing the canons, he said, “I have nothing in the church but a prebend in Salisbury, and much good may it do you if you take it from met." Fox escaped; as they appear to have stood in awe of the man, whose reputation from his writings and character surpassed that of any living divine in the whole Protestant community. On the 26th of March, 1564, the London clergy were brought before the archbishop and several bishops, to receive positive injunctions respecting clerical habits, when a Mr. Cole appeared in canonical habits. They were thus addressed by the lay-chancellor : My masters, and the ministers of London, the council's pleasure is that strictly ye keep the unity of apparel, like this man as you see him: that is, a square cap, a scholar's gown, priest-like, a tippet, and in the church a linen surplice; and inviolably observe the rubric of the Common Prayer, and queen's majesty's injunctions, and the * Neal's History of the Puritans, vol. i, p. 168. + Fuller, cent. xvi, book ix, p. 76. book of convocation. Ye that will presently subscribe, write Volo. Those that will not subscribe, write Nolo. Be brief: make no words." Some having attempted to object, the reply was, "Peace, peace. Apparitor, call the churches. Masters, answer presently, sub pœna contemptus, and set your names *." : After much persuasion and threatening, sixty-one out of a hundred were prevailed on to subscribe, fearing the ruin of their families; though some of them did it with expressions of extreme grief. But thirty-seven absolutely refused; among whom the archbishop acknowledged were the best, and some preachers. They presented in writing a learned and scriptural justification of their decision to which the com. missioners replied, their business was not to debate, but to execute the queen's injunctions: and Parker seemed to glory in this proceeding, in a manner worthy only of the persecuting spirit of bishop Gardiner in Mary's reignt. Grindal, bishop of London, relented; and Pilkington of Durham declared, that he would rather lay down his bishopric than suffer such proceedings in his diocese: but Parker increased in his zeal and severities. Many were therefore deprived of their livings, and some of them having familles, were reduced to grievous distress some were received into the families of noblemen as 'tutors, while others, like the persecuted apostles, continuing to preach to their people, were thrown into prison, whence some of them were translated to the kingdom of heaven. Even the pious and amiable bishop Jewel was induced to cooperate in these intolerant proceedings, losing much of his Christian spirit, and tarnishing his splendid reputation. : Generally the nonconforming ministers were far more cordially attached to the doctrinal articles of the church than the conforming clergy; and they complained not only of caps, surplices, and ceremonies, but that popery was still retained in the church, the authority transferred from his Holiness to her Majesty that ministers were ordained and appointed to livings without regard to the choice of the people, provided they would swear to the queen's supremacy and promise con Life of Abp. Grindal, p. 98. + Neal, vol. i, p. 176. |