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The cathedral churches

esses had everywhere become enormous. were everywhere but dens of thieves, or worse, if anything worse or more foul can be mentioned. If inveterate obstinacy was found anywhere it was altogether among the priests, those especially who had been on our side." 1

§ 22. For the future guidance of the clergy and laity the commissioners distributed everywhere a body of Injunctions, drawn up, as is probable, by the same divines who had revised the Prayerbook. These directions, like the similar documents issued by Henry VIII., Edward VI., and Mary, were grounded on the ecclesiastical supremacy of the Crown, a prerogative which did not in reality confer upon the sovereign a right to make laws for the Church, any more than the civil supremacy did for the State, but which was assumed to have this power by all the sovereigns of the Reformation period. The Injunctions, however, though having no force of law in themselves, were liable to be enforced by the ecclesiastical commission, created with such tremendous and irresponsible powers by the Act of Supremacy. The queen's Injunctions were fifty-three in number. They republished the Injunctions of King Edward, but with some important alterations and additions. (I.) As to Images.—In Elizabeth's Injunctions they are not ordered, as in Edward's, to be taken away, but it is forbidden to "set forth or extol the dignity of any image, relic, or miracle," declaring that all goodness, health, and grace ought to be looked for from Almighty God alone." (II.) Clerical Matrimony.—It was ordered that no clergyman should marry "without the advice and allowance of the bishop and two justices of the peace dwelling next to the place where the woman hath made most her abode, nor without the goodwill of the parents of the woman, or of her master and mistress where she serveth.3 (III.) Clerical Apparel.—The clergy are bid to wear the "seemly habits, garments, and square caps," to which they had been accustomed in the days of Edward VI. (IV.) Church Ornaments.—The churchwardens of every parish are bid to deliver to the visitors an inventory of "vestments, copes, and other ornaments, plate, books, grails, couchers,

1 Zurich Letters, i. 44.

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2 This was in accordance with the queen's strong attachment to the use of the crucifix. The commissioners did, in fact, everywhere remove the images. But after tl is the queen had strong inclination to order them to be set up again, and was hardly persuaded to forego her purpose by the remonstrances of Parker, Cox, and others. In spite of all remonstrances, she kept the crucifix in her own chapel.-Parker Correspondence, p. 79, etc.

3 It is probable that the queen would have prohibited clerical matrimony altogether, but the statute which legalised it in the time of Edward had, by some oversight, not been repealed under Mary.

legends, processionals, manuals, hymnals, portasses, and such like." This clearly indicates that all these things were to be taken away for the profit of the Crown. (V.) Church Song.-"A modest and distinct song" is ordered to be used in the prayers, "that the same may be as plainly understanded as if it were read without singing;" but," for the comforting of such as delight in music," there may be sung at the beginning or end of common prayers a hymn “to the best sort of melody and music that may be conveniently devised." (VI.) Royal Supremacy." Her Majesty neither doth nor ever will challenge any authority other than was challenged and lately used by the noble kings of famous memory Henry VIII. and Edward VI., 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 state, either ecclesiastical or temporal, soever they be, so as no other foreign power shall or ought to have any superiority over them." 1 (VII) Holy Tables.—No altar to be taken down but by the oversight of the curate of the church and the churchwardens, "and the holy table in every church to be decently made and set in the place where the altar stood, and there commonly covered as thereto belongeth, and so to stand saving when the communion of the sacrament is to be distributed, at which time it shall be so placed in good sort within the chancel as whereby the minister may be more conveniently heard of the communicants." (VIII.) Sacramental Bread. This is to 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.” 2

§ 23. There is no doubt that the work of the commissioners exceeded, in some points, the orders of the Injunctions, especially in the removal of images. Heylin says that in London, at St. Bartholomew's, the commissioners burned all the roods and images which had been taken out of churches, and in some places copes, vestments, altar-cloths, books, banners, sepulchres, and rood-lofts.3 Jewel speaks of the crosses of silver and tin being everywhere broken in pieces. Sandys says, "All images of every kind were at our last visitation not only taken down, but also burned, and that too by public authority." 5

§ 24. The work of the Injunctions was supplemented by a body

1 The importance of this declaration as a "contemporaneous exposition" of the supremacy is pointed out by Mr. Hallam, Constitutional History. 2 Cardwell, Doc. Annals, i. 178 sq. 3 Heylin, Hist, Eliz. p. 118.

• Zurich Letters, i. 74.

5 Tb.

of articles to be inquired into at a visitation to be conducted probably by the same persons who had distributed the injunctions, there being no episcopal authority available at the moment. T provide this must now be the anxious task of the queen and her advisers. The beginning of the restoration of the status of the reformed church had been fairly and prudently made. It now remained to see to the provision of such machinery for the administration and progress of the Church as should be able to claim a divine right to govern by virtue of its apostolical succession, and which all good churchmen would be ready to regard with deference and respect.

1 Cardwell, Doc. Annals, i. 210.

NOTES AND ILLUSTRATIONS.

(A) JOHN KNOX.

England. In 1559 he returned direct to Scotland, and from that time till his death in 1572 was the energetic denouncer of Popery and Episcopacy, advocating a form of Church government similar to that which had been adopted in Geneva. He frequently excited the people to violence by the force of his oratory, and was the great opponent of Queen Mary, but he died in peace at Edinburgh and was buried with all honour.

(B.) THE VESTURE USED BY THE CLERGY IN QUEEN ELIZABETH'S TIME.

JOHN KNOX was born at Gifford, near Haddington, in East Lothian, in 1505. He early devoted himself to theological studies, and was led by reading St. Jerome's and St. Augustine's writings to see the errors of Popery. Having taken orders, he was further influenced in a reforming direction by the preaching of Thomas Williams and George Wishart. Cardinal Beaton attempted to seize him on account of his alleged heresy, but he escaped. He began his public ministry at St. Andrews in 1547, and soon after was captured by the French and carried to Rouen, where he was confined eighteen months on board the galleys. In 1549 he was liberated and The rubric in Queen Elizabeth's Prayercame to England. Here he was licensed book clearly sanctioned the use of the as a preacher, and exercised his ministry same ornaments of the minister in public in the north. In 1552 he was made one ministrations as had been prescribed by of King Edward's chaplains, and sent to the first Prayer-book of Edward, that is to various places as an itinerant preacher. say, chasubles and copes, albs and tunicles. On Mary's accession he escaped, and was There is no trace, however, of any of these invited to minister to the English at vestments having been used, except the Frankfort, where he was involved in the cope. Dr. Sandys, writing as to the disputes with Dr. Cox mentioned in the rubric, says of the ornaments:-"Our text. He returned to Scotland in 1555, gloss on this text is that we shall not be but soon afterwards returned to the Con-obliged to use them, but that others in the tinent to minister to the English at Geneva. While there in 1558 he published his Blast of the Trumpet against the Monstrous Regimen of Women, a publication which so angered Queen Elizabeth that she would not allow him to enter

"

meantime shall not convey them away, that they may remain for the queen.' Copes, not chasubles, were worn at Archbishop Parker's consecration. In the Interpretations there occur the words, "That there may be used but one apparel,

whether every private minister by his own authority in the time of his ministra. tion disdain not such ornaments, using only such apparel as is most vulgar and profane." In the Appeal of the LincolnHum-shire Ministers, published in 1605, it is said, "What bishop is there that, in celebrating the communion and exercising every other public ministration, doth wear besides his rochet a surplice or alb and a cope or vestment, and doth hold his pastoral staff in his hand, or else have it borne by his chaplain? To all which, notwithstanding, he is bound by the first Book of Common Prayer made in King Edward VI. his time, and consequently by authority of the same statute, whereby we are compelled to use those ceremonies in question. The bishops' Visitation Articles in the time of Elizabeth, of which a great number have been printed in the Second Report of the Ritual Commis sioners, in many cases make the inquiry whether vestments and copes had been destroyed in parish churches.-See chapter xvii. on the apparel prescribed by the

as the cope in the ministration of the
Lord's Supper and the surplice in all
other ministrations." Doc. Annals, i.
205. Sandys, writing to Peter Martyr,
says, "The popish vestments remain in
our churches-I mean the copes.'
phrey to Bullinger, “The sacred habits,
namely the cope and the surplice, are
used at the Lord's Supper."-Zurich Let-
ters, i. 74, 164. The following contem-
porary notices seem to prove both that
the ornaments of the minister of Edward
VI's first book were legal, and at the
same time that they were not used. Wil-
liam Reynolds, & Puritan, published in
1583 a pamphlet, in the preface to which
he says, "It had been appointed by the
first Book of Common Prayer that the
minister in the time of his ministration
should use such ornaments in the church
as were in use by authority of Parliament
in the second year of King Edward VI.
And then I appeal to the knowledge of
every man how well that Act of Parlia-
ment is observed throughout the realm;
in how many cathedrals and parish
ahurches those ornaments are reserved; | Advertisements.

CHAPTER XVI.

THE REFORMATION SETTLEMENT OF THE CHURCH OF ENGLAND.

1559-1563.

§ 1. The new Bishops. § 2. Matthew Parker. § 3. His election and con secration. § 4. Documents attesting the consecration. § 5. He con secrates his suffragans. § 6. The Queen will not abandon her ceremonial. § 7. Expedients to supply the want of competent ministers. § 8. The Queen grasps at the property of the sees. § 9. The "Interpretations" of the Injunctions. § 10. Plan for the revision of the English Bible. § 11. Reform of Ecclesiastical Courts. § 12. Proclamation against defacing monuments. § 13. The Latin Prayer-book. § 14. Letter to the Ecclesiastical Commissioners for greater care of churches, and the new calendar. § 15. Some of the Bishops averse to order. § 16. The Queen's directions as to clerical matrimony. § 17. State of the clergy. § 18. Meeting of Parliament and Convocation. § 19. The articles reviewed and subscribed. § 20. Attempts to overset the Prayer-book settlement. § 21. Second Book of Homilies. § 22. Nowell's Catechism. § 23. New law de excommunicato capiendo. § 24. Second Act of Supremacy. § 25. The Act not intended to be enforced. § 26. Bishops Bonner and Horne; the Ordinal established by law. § 27. State of the different sections of the Church. § 28. Bishop Jewel; his Apology for the Church of England.

§ 1. Or the Marian bishops not one, except Kitchen of Llandaff, had conformed to the new state of things, and with this exception, either by death, or by deprivation, all the sees of England were vacant in the year 1559. To find so many men suitable for leading positions in that critical state of the Church was no easy matter. The effect of the violence of Queen Mary's times, the influence of the foreign divines upon the exiled English, had disposed most of them towards a somewhat fanatical Protestantism, and a disposition to undervalue the distinctive features of the Church. At the same time the Government, anxious to be provided with vigorous champions against the Romanist pretensions, was inclined to promote men more for their controversial powers, than for their love of Church principles or their administrative ability.

§ 2. Happily this was not the case in the selection made for primate. Matthew Parker, Dean of Lincoln in King Edward's time, was endeared to the queen by having been chaplain to her mother, and upon him her choice for the highest dignity of the Church fell. He was a sober-minded, learned man, of literary

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