4 Of the Reformation of Religion in points of Doctrine.

NExt let us look upon the method used in former Times in the reforming of the Church, whether in points of Doctrine, or in formes of Worship, and we shal find it stil the same. The Clergy did the work as to them seemed best, never advising with the Parliament, but upon the post-fact, and in most cases not at all. And first for Doctrinals, there was but little done in K. Henries time, but that which was acted by the Clergy onely in their Convocation, and so commended to the people by the Kings sole Authority, the matter being never brought within the cognizance of the two Houses of Parliament. For in the year 1536 being the year in which the Popes Authority was for ever banished, there were some Articles agreed on in the Convocation, and represented to the King, under the hands of the Bishops, Abbots, Priors, and inferior Clergy usually called unto those Meetings; the Original whereof being in Sr Robert Cotton's Library I have often seen: Which being approved of by the King, were forthwith published under the Title of Articles devised by the Kings Highness, to stable Christian quietness and unity amongst the people. In which it is to be observed: First, that those Articles make mention of Sacraments onely, that is to say, of Baptisme, Penance, and the Sacrament of the Altar. And secondly, That in the Declaration of the Doctrine of Iustification, Images, honouring of the Saiuts departed; as also concerning many of the Ceremonies, and the fire of Purgatory, they differ'd very much from those Opinions which had been formerly received in the Church of Rome; as you may partly see by that Extract of them, which occurs in Fox his Acts and Monuments, Vol. 2. fol. 1246.

For the confirming of which book, and recommending it to the use of the people, His Majesty was pleased in the Injunctions of the year, 1536 to give command to all Deans, Parsons, Vicars, and Curates, so to open and declare in their Sermons, and other Collacions, the said Articles unto them which be under their Cure, that they might plainly know and discern, which of them be necessary to be believed and observed for their salvation, and which do onely concern the decent and politique Order of the Church. And this he did upon this ground, that the said Articles had been concluded and condescended upon by the Prelates and Clergy of the Realm in their Convocation; as appeareth in the very words of the Injunction: For which, see Fox his Acts and Monuments, fol. 1247. I find not any thing in Parliament which relates to this, either to countenance the work, or to require obedience and conformity from the hand of the people. And to say truth, neither the King nor Clergy did account it necessary, but thought their own Authority sufficient to go through with it; though certainly it was more necessary at that time, then in any since: The power and reputation of the Clergy being under foot, the King scarce setled in the Supremacy so lately recognized unto him; and therefore the Authority of the Parliament of more use then afterward, in Times well ballanced and established.

'Tis true, that in some other year of that Princes Reign, we finde some use and mention of an Act of Parliament in matters which concerned Religion; but it was onely in such Times when the hopes of Reformation were in the Wane, and the Work went retrograde. For in the year 1539 being the 31. H. 8. When the Lord Cromwels power began to decline, and the King was in a necessity of complyance with His Neighbouring Princes, there passed an Act of Parliament commonly called the statute of the six Articles (or the Whip with six strings.) In which it was enacted, That whosoever by word or writing should preach, teach, or publish, that in the blessed Sacraments of the Altar, under form of Bread and Wine, there is not really the naturall body and bloud of our Saviour Iesus Christ, conceived of the Virgin Mary, (or affirm otherwise thereof then was maintained and taught in the Church of Rome) should be adjudged an Heretick, and suffer death, by burning, and forfeit all his Lands and Goods, as in case of High Treason.

Secondly, That whosoever should teach or preach, that the Communion of the blessed Sacrament (in both kindes) is necessary for the health of mans soul, and ought to be maintained.

Thirdly, Or that any man after the Order of Priesthood received, might marry, or contract Matrimony.

Fourthly, Or that any woman which had vowed and professed chastity, might contract Marriage.

Fifthly, Or that private Masses were not lawful and laudable, or agreeable to the Word of God.

Or sixthly, That auricular Confession was not necessary and expedient to be used in the Church of God, should suffer death, and forfeit Lands and goods as a Fellon, 31 H. 8. c. 14.

The rigour of which terrible statute was shortly after mittigated in the said Kings Reign, 32 H. 8. c. 10. and 35 H. 8. c. 5. and the whole statute absolutely repealed by Act of Parliament, 1 E. 6. c. 12. But then it is to be observed first, that this Parliament of K. H. 8. did not determine any thing in those six points of Doctrine which are therein recited; but onely took upon them to devise a course for the suppressing of the contrary Opinions, by adding by the secular Power, the punishment of Death, and forfeiture of Lands & Goods, unto the censures of the Church, which were grown weak, if not unvalid; and consequently, by degrees became neglected ever since the said K. Henry took the Headship on Him, and exercised the same by a Lay Vicar General.

And secondly, you must observe, that it appeareth evidently by the Act it self, that at the same time the King had called a Synod and Convocation of all the Archbishops, Bishops, and other learned men of the Clergy, that the Articles were first deliberately and advisedly debated, argued and reasoned, by the said Archbishops, Bishops, and other learned men of the Clergy, and their opinions in the same declared and made known, before the matter came in Parliament.

And finally, That being brought into the Parliament, there was not any thing declared and passed as doctrinall, but by the assent of the Lords Spiritual, and other learned men of the Clergy, as by the Act it self doth at large appear.

Finally, Whatsoever, may be drawn from thence, can be only this, That K. Hen. did make use of his Court of Parliament for the establishing and confirming of some points of Popery, which seemed to be in danger of a Reformation. And this compared with the statute of the 34 and 35, prohibiting the reading of the Bible by most sorts of people, doth cleerly shew that the Parliaments of those times did rather hinder and retard the work of Reformation, in some especial parts thereof, than give any furtherance to the same.

But to proceed: There was another point of Reformation begun in the Lord Cromwels time, but not produced, nor brought to perfection till after his decease; and then too, not without the Midwifery of an Act of Parliament. For in the year 1537 the Bishops and others of the Clergy of the Convocation, had composed a Book, entituled, The Institution of a Christian Man; which being subscribed by all their hands, was by them presented to the King, by His most excellent judgment to be allowed of, or condemned. This book, containing the chief heads of Christian Religion, was forthwith printed, and exposed to publike view. But some things not being cleerly explicated, or otherwise subject to exception, he caused it to be reviewed and to that end, as Supream Head on Earth of the Church of England (I speak the very words of the Act of Parl. 32. H. 8. c. 26.) appointed the Archbishops and Bishops of both Provinces, and also a great number of the best, learned, honestest, and most vertuous sort of the Doctors of Divinity, men of discretion, judgment, and good disposition, to be called together; to the intent, that according to the very Gospel and Law of God, without any partial respect or affection to the Papistical sort, or any other sect or sects whatsoever, they should declare by writing, & publish, as well the principal Articles and points of our Faith and Belief; with the Declaration, true understanding and observation of such other expedient points, as by them, with his Grace; advice, councel, and consent, shall be thought needful and expedient; as also for the lawful Rights, Ceremonies, and observation of Gods service within this Realm.

This was in the year, 1540 at what time the Parliament was also sitting; of which the King was pleased to make this especial use, That whereas the work which was in hand (I use again the words of the statute) required ripe and mature deliberation, and was not rashly to be defined and set forth, and so not fit to be restrained to the present Session, an Act was passed to this effect, That all Determitions, Declarations, Decrees, Definitions, and Ordinances, as according to Gods Word, and Christs Gospel, should at any time hereafter be set forth by the said Archbishops and Bishops, and Doctors in Divinity, now appointed, or hereafter to be appointed by his Royal Majesty, or else by the whole Clergy of England, in, and upon the matter of Christs Religion, and the Christian Faith, and the lawful Rights Ceremonies, and Observations of the same, by his Majesties advice and confirmation under the great Seal of England, shall be by all his Graces subjects fully believed, obeyed, observed, and performed to all purposes and intents, upon the paines and penalties therein to be comprized, as if the same had been in express word and sentences plainly and fully made, set forth, declared, and contained in the said Act, 32. H. 8. c. 26. where note, That the two House of Parliament were so far from medling in the matter which was then in hand, that they did not so much as require to see the Determinations and Decrees of those learned men whom His Majesty had then assembled, before they passed the present Act, to bind the Subject fully to believe, observe, and perform the same; but left it wholly to the judgment and discretion of the King and Clergy, and trusted them besides, with the ordaining and inflicting of such paines and penalties on disobedient and unconformable persons as to them seemed meet.

This ground-work laid, the work went forwards in good order, and at last being brought unto as much perfection as the said Arch-Bishops, Bishops, and other learned men would give it, without the co-operation and concurrence of the Royal assent; it was presented once again to the Kings consideration who very carefully perused it, and altered many things with his own hand; as appeares by the book it self still extant in the famous Library of Sr Robert Cotton; and having so altered and corrected it in some passages, returned it to the Archbishop of Canterbury, who bestowed some further paines upon it; to the end, that being to come forth in the Kings Name, and by his Authority, there might be nothing in the same which might be justly reprehended.

The business being in this forwardnesse, the King declares in Parliament, Anno 1544. being the 34 year of his Reign, his zeal and care, not onely to suppress all such Bookes and Writings as were noysome and pestilent, and tended to the seducing of his subjects; but also to ordain and establish a certain form of pure and sincere Teaching agreeable to Gods Word, and the true Doctrine of the Catholick and Apostolick Church, whereunto men may have recourse for the decision of some such controversies, as have in Times past, and yet do happen to arise.

And for a preparatory thereunto, that so it might come forth with the greater credit, he caused an Act to pass in Parliament for the abolishing of all Bookes and Writings, comprizing any matters of Christian Religion, contrary to that Doctrine, which since the year 1540. is, or any time during the Kings life, shall be, set forth by his Highnesse, and for the punishment of all such (and that too, with most grievous pains) which should preach, teach, maintain, or defend any matter or thing contrary to the book of Doctrine, which was then in readiness, 34, 35 H. 8. c. 1. Which done, He caused the said book to be imprinted in the year next following, under the Title of A necessdry Doctrine for all sorts of people; prefixing a Preface thereto in his Royal Name, to all his faithful and loving Subjects, that they might know the better in those dangerous Times, what to believe in point of Doctrine, and how they were to carry and behave themselves in points of practice.

Which Statute, as it is the greatest Evidence which those Times afford to shew, that both, or either of the Houses of Parliament had any thing to do in matters which concerned Religion; so it entitles them to no more (if at all to any thing) then that they did make way to a book of Doctrine, which was before digested by the Clergy onely, revised after, and corrected by the Kings own hand; and finally, perused and perfected by the Metropolitan.

And more then so (besides, that being but one Swallow, it can make no Summer) it is acknowledged and confessed in the Act it self (if Poulton understand it rightly in his Abridgment) That recourse must be had to the Catholick and Apostolick Church, for the decision of Controversies. Which as it gives the Clergy the decisive power, so it left nothing to the Houses but to assist and aid them with the Temporal Sword, when the Spiritual Word could not do the deed, the point thereof being blunted, and the edge abated.

Next, let us look upon the time of K. Ed. 6. and we shall finde the Articles and Doctrine of the Church (excepting such as were contained in the book of Common-Prayer) to be composed, confirmed, and setled in no other way, then by the Clergy onely in their Convocation, the Kings Authority co-operating and concurring with them.

For, in the Synod held in London, Anno 1552 the Clergy did compose and agree upon a book of Articles, containing the chief heads of the Christian Faith; especially, with reference to such points of Controversie, as were in difference between the Reformators of the Church of England, and the Church of Rome, and other Opponents whatsoever which after were approved, and published by the Kings Authority.

They were in number 41. and were published by this following Title; that is to say, Articuli de quibus in Synodo London. Anno 1552. verae Religion is firmandum, inter Episcopos & alios & Eruditis viros Convenerat, Regia authoritate in lucem Editi. And, it is worth our observation, that though the Parliament was held at the very time, and that the Parliament passed several Acts which concerned Church-matters; as, viz. An Act for Vniformity of Divine Service, and for the confirmation of the book of Ordination, 5 and 6 Edw. 6. c. 1. All Act declaring which dayes onely shall be kept for Holy dayes; and which for Fasting dayes, C. 3. against striking or drawing weapon, either in the Church or Church-yard, C. 4. And finally, another Act for the legitimating of the Marriages of Priests and Ministers, C. 12. Yet neither in this Parliament, nor in that which followed, is there so much as the least syllable which reflecteth this way, or medleth any thing at all with the book of Articles. Where, by the way, if you behold the lawfulnesse of Priests Marriages as a matter Doctrinal; or think we owe that point of Doctrine, & the indulgence granted to the Clergy in it, to the care and goodness of the Parl. you may please to know, that the point had been before determined in the Convocation, & stands determined by and for the Clergy in the 31 of those Articles, and that the Parliament looked on it as a point of Doctrine; but as it was a matter practical, conducing to the benefit and improvement of the Common-wealth. Or if it did, yet was the statute built on no other ground-work, than the Resolution of the Clergy, the Marriage of Priests being before determined to be most lawfull (I use the very words of the Act it self) and according to the Word of God, by the learned Clergy of this Realm in their Convocations, as well by the common assent, as by subscriptions of their hands, 5, 6. Edw. 6. chap. 12.

And for the time of Queen Elizabeth, it is most manifest, that they had no other body of Doctrine in the first part of her Reign, then onely the said Articles of K. Edwards book; and that which was delivered in the book of Homilies of the said Kings time: in which the Parliament had as little to do, as you have seen they had in the book of Articles.

But in the Convocation of the year, 1562. being the fifth of the Qu. Reign, the Bishops and Clergy taking into consideration the said book of Articles, and altering what they thought most fitting, to make it more conducible to the use of the Church, and the edification of the people, presented it unto the Queen, who caused it to be published with this Name and Title, viz. Articles whereupon it was agreed by the Arch-Bishops, and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London, Anno 1562, for the avoiding of diversity of Opinions, and for the establishing of Consent touching true Religion; put forth by the Queens authority.

Of any thing done, or pretended to be done, by the power of the Parliament, either in the way of approbation, or of confirmation, not one word occurs either in any of the printed books, or the publique Registers.

At last, indeed in the 13th of the said Queens Reign (which was 8 years full after the passing of those Articles) comes out a statute for the redressing of disorders in the Ministers of holy Church: In which it was enacted, That all such as were ordained Priests or Ministers of Gods Word and Sacraments, after any other form then that appointed to be used in the Church of England; all such as were to be ordained, or permitted to preach, or to be instituted into any Benefice with cure of soules, should publikely subscribe to the said Articles, and testifie their assent unto them Which shews (if you observe it well) that though the Parliament did well allow of, and approve the said book of Articles, yet the said book owes neither confirmation, nor authority, to the Act of Parliament. So that the wonder is the greater, that that most insolent scoff which is put upon us by the Church of Rome, in calling our Religion by the name Parliamentaria Religio, should pass so long without controle; unlesse, perhaps, it was in reference to our Formes of Worship, of which I am to speak in the next place.

But first we must make answer unto some Objections which are made against us, both from Law and Practice. For Practice; first, it is alleadged by some out of Bishop Iewel, in his Answer to the cavil of Dr Harding, to be no strange matter to see Ecclesiastical Causes debated in Parliament; and that it is apparent by the Lawes of King Inas, King Alfred, King Edward, &c. That our godly fore-fathers, the Princes and Peers of this Realm, never vouchsafed to treat of matters touching the common State, before all controversies of Religion, and Causes Ecclesiastical had been concluded, Def. of the Apol. part 6 chap. 2. sect. 1.

But the answer unto this is easie: For first, if our Religion may be called Parliamentarian, because it hath received confirmation and debate in Parliament, then the Religion of our Fore-fathers, even Papistry it self (concerning which so many Acts of Parliament were made in K. Hen. 8. and Q. Maries time) must be called Parliamentarian also.

And secondly, it is most certain, that in the Parliaments or Common-Councels (call them which you will) both of King Inas time, and the rest of the Saxon Kings which B. Iewel speaks of; not onely Bishops, Abbots, and the higher part of the Clergy, but the whole Body of the Clergy generally had their votes and suffrages, either in person, or by proxie. Concerning which, take this for the leading Case; That in the Parliament or Common-councel in K. Ethelberts time, who first of all the Saxon Kings, received the Gospel, the Clergy were convened in as full a manner, as the Lay-Subjects of that Prince: Convocati communi Concilio tam Cleri, quam Populi, saith Sr H. Spelman in his Collection of the Councels, Ann. 605. p. 118. And for the Parliament of King Ina, which leades the way in Bishop Iewel, it was, (saith the same Sr H. Spelman, p. 630. Communi Concilium Episcoporum, Procerum, Comitum, nec non omnium Sapientum, Seniorum, populorumque totius Regni; Where, doubtless, Sapientes and Seniores (and you know what Seniores signifieth in the Ecclesiastical notion) must be some body else then those which after are expressed by the name of Populi, which shews the falshood and absurdity of the collection made by Mr Pryn, in the Epistle to his book against Dr Cousins, viz. That the Parliament (as it is now constituted) hath an ancient genuine, just and lawful Prerogative, to establish true Religion in our Church, and to abolish and suppress all false, new, and counterfeit Doctrines whatsoever. Unlesse he meanes upon the post-fact, after the Church hath done her part, in determining what was true, what false, what new, what ancient; and finally, what Doctrines might be counted counterfeit, and what sincere. And as for Law, 'tis true indeed, that by the Statute, 1 Eliz. cap. 1. The Court of Parliament hath power to determine and judge of Heresie; which at first sight seems somewhat strange; but on the second view, you will easily finde that this relates onely to new and emergent Heresies, not formerly declared for such in any of the first four General Councels, nor in any other General Councel, adjudging by express words of holy Scripture; as also that in such new Heresies, the following words restrain this power to the Assent of the Clergy in their Convocation, as being best able to instruct the Parliament what they are to do, and where they are to make use of the secular sword for cutting off a desperate Heretick from the Church of CHRIST, or rather from the body of all Christian people.

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