[1548.] The next reforming step was an Act permitting the communion to be received in both kinds. Then followed another, prohibiting private masses. A catechism was soon afterwards prepared by Cranmer. And proceeding to investigate the offices, or ritual of the Church, it was at length determined that a new Liturgy should be prepared, as the best method of getting quit of the superstitions by which that in present use was disfigured. This Liturgy was confirmed by Act of Parliament, in the year 1548–9, and its use commanded on the ultimate penalty of imprisonment for life.1 About the same time, there were several severe proceedings against Anabaptists and other sectaries, one of whom, Joan of Kent, was condemned to the stake; but the mild and gentle young King could not be induced to sign the warrant for her execution without the urgent persuasions of Cranmer himself, who, in this instance, as also in those of Lambert, and Anne Askew, in the preceding reign, forgot the spirit of that gentle and gracious religion of which he was so eminent a teacher and reformer.2

[1550-1.] The Book of Ordinations was next made and ratified, which had a strong tendency to give a character of fixed rigidity to the Church of England. The evil consequence of undue strictness in matters of mere form and ceremony was soon apparent, when Hooper refused to be consecrated as a bishop in the Episcopal vestments. This simple-minded and sincere reformer condemned these vestments as human inventions, brought in by tradition or custom, and not suitable to the simplicity of the Christian religion. Few impartíal persons will doubt that he was perfectly in the right, both in point of fact and in propriety of feeling; for no one can deny the human origin of such matters, and few will regard them as conferring dignity on 1 Burnet's Hist. Ref., vol. ii. pp. 116, 127. 2 Ibid., vol. ii. p. 179. Ibid., vol. ii. p. 245, et seq.

the gospel, so glorious in its divine simplicity. But he was to learn one direct consequence of the Sovereign's supremacy, namely, that there was to be an order of the clergy decked with courtly adornments, and in that respect at least "conformed to the world," contrary to the apos tolic precept. A great and widespread controversy arose on this subject. Correspondence was held with foreign churches and divines, with the view of ascertaining their opinion respecting the lawfulness of obeying the civil magistrate's order to use such vestments in the worship of God. Various opinions were given, many of the best and wisest men being extremely grieved that dangerous disputes should arise about matters not in their own nature of vital importance. Bucer recommended compliance; but wished these vestments disused, as connected with superstition, and a more complete reformation established. At length a compromise was effected. Hooper was required to wear the Episcopal vestments when he was consecrated, and when he preached before the King, or in a cathedral; but was permitted to lay them aside on other occasions. This slight matter was a sufficient indication, that the reformation was to be stopped whenever it had reached as far as the King and Court thought proper; and that those who wished for further reformation, and aimed at again realising primitive simplicity and purity, would be constrained to pause, and painfully to submit to what they could not remedy. It might have been regarded as of little consequence what vestments were worn in public worship; but it was a matter of grave and serious import to find, that conscientious feelings in affairs of religion were to be overborne by the dictate of the civil magistrate. From this time forward there began to be a party in England who longed for a more complete reformation than had been or could be obtained, although it was not till a con

siderably later period that this party attracted public attention under a distinctive name.

[1552.] In the year 1552, the alterations which had been made in the Book of Common Prayer by the reformers during the course of the preceding year, were ratified by Act of Parliament, and ordered to be universally employed, under the penalties by which the previous Liturgy had been enforced. In the same year the Articles of Religion were prepared, chiefly by Cranmer and Ridley, and published by the King's authority, a short time before his lamented death.' A book was also drawn up for giving rules to the ecclesiastical courts in all matters of govern ment and discipline; but this was never ratified, as the King's decease took place before it was fully prepared. This was, perhaps, the greatest misfortune that befel the Church of England in consequence of the premature death of Edward, as it was thereby left totally without government or discipline, such as, though limited by the acknowleged regal supremacy, might yet have been, in the first instance, administered by its own courts. Hence it became impossible for the Church of England to exercise any direct influence in checking immorality, reforming abuses, or even in preserving its own most sacred ordinances from profanation. Even Burnet laments its want of the power to exercise discipline, and suggests the desirableness that the power of excommunication might yet be brought into the Church. Such, however, was the inevitable consequence of making the King the Supreme Head of the Church, rendering it necessarily impossible for the Church to reform itself beyond what he or his state advisers might choose to permit.

[1553.] The truth of this was immediately made apparent on the accession of Queen Mary, in the year 1553. 'Burnet's Hist. Ref., vol. iii. pp. 308, 310. 2 Ibid., vol. ii. p. 326.

An early act of her sovereignty was the issuing of a proclamation, in which she declared her adherence to the religion that she had professed from her infancy, disclaiming the intention of compelling her subjects, till public order should be taken in the matter by common consent; and, in the meantime, straitly charging that none should preach, or expound Scripture, or print any books or plays, without her special license. The deprived Popish bishops were speedily restored to their sees, and the Reformed bishops, some sent to prison at once, and others thrust out of the House of Lords, because they refused to reverence the mass at its opening. The laws passed by King Edward concerning religion were repealed, and a negotiation commenced for procuring a reconciliation with the Pope. The mass was everywhere resumed, the laws against heresy revived, and every step taken for bringing the nation once more under the degrading thraldom of Popery, with all possible expedition. All this was done directly by the authority of the Queen, as Supreme Head of the Church of England; for this title she took care to retain and enforce at the commencement of her reign, though it was afterwards disused. Indeed, she could not so readily have accomplished her purpose without the power which this title was admitted to confer; so fatally was it productive of evil, so soon had it ceased to be available for good, even when held by the pious Edward.

But it is quite unnecessary to relate the events that successively followed, and to sketch even the outlines of the fierce persecution which characterised the reign of a queen so well known by the fearfully emphatic title of "The Bloody Mary." Life alone was wanting to her to have completely overthrown the Reformation in England, and to have placed again the kingdom beneath the Romish yoke. And it deserves to be carefully remarked, that this

dread consummation was so nearly accomplished almost entirely by two conjunct influences-by the Queen's ecclesiastical supremacy, and by the wealth and consequent power of the prelates. The tendency of the latter element had been foreseen by some, as appears from a letter written to the Protector Somerset by Sir Philip Hobby; in which, after suggesting the wisdom of appointing the godly bishops an honest and competent living, and taking from them the rest of those worldly possessions and dignities which tend to prevent the right discharge of their office, he adds, "The Papists say, They doubt not but my lords the bishops, being a great number of stout and well-learned men, will well enough weigh against their adversaries, and maintain still their whole estate; which coming to pass, they have good hope that in time these princely pillars will well enough resist this fury, and bring all things again into the old order." This shrewd prediction was well-nigh fulfilled in "Bloody Mary's" days; an approximation was made towards it again under the management of Laud; and it is possible that a similar peril may once more arise.

Reference has been already made to the opposition which Hooper offered to the Episcopal vestments and other unimportant and superstitious ceremonies, as probably exhibiting the very origin of what afterwards became the great Puritan party in England. Another event must also be mentioned, which certainly very much increased, and has by many been thought to have first caused that unpropitious schism. During the persecution in the reign of Mary, many Protestants, both lay and clerical, sought safety by flight to the Continent. Of these a considerable body took up their residence at Frankfort, while others went to Strasburg, Zurich, and Basle. The Frankfort exiles at first entered into communion with a congregation of French 1Burnet's Hist. Ref., vol. iii. p. 280.