bill, which passed a few days after, with the same unanimity, the queen was restored in blood, and declared to be inheritable to her mother Anne.

The next bill put the great question on the national religion, at issue: it was finally intituled, "An act to restore to the crown the ancient juris"diction over the estate ecclesiastical and spiritual, "and abolishing all foreign powers repugnant to "the same.".

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This bill was a subject of great discussion in each house of parliament: the speeches of Heath, archbishop of York, and of Scott, bishop of Chester, against it, have been preserved*. Viscount Mountague, the same nobleman, who had been sent in the preceding reign to negotiate the reconciliation of England with Rome, "incited," says Camden, "by "a sentiment of zeal and honour," represented to the peers, that "it would be disgraceful to England, so lately reconciled to the apostolic see, to make so sudden a revolt from her;" and conjured them, with great importunity, "not to withdraw "themselves from her,-to whom the nation was "beholden for the christian faith, and the constant "defence of it ever since."-His exertions were seconded by the earl of Shrewsbury-the other temporal lords voted for the bill, all the spiritual lords voted against it. The bill was finally carried by a majority of three voices: the catholics had

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Strype, vol. i. App. vi. vii. Parl. Hist. vol. iii. p. 379. On the other side of the question, the reader will find an able pamphlet published about this time, in Strype, Annals, vol. i. App. viii.

particularly relied on an active opposition to it from the duke of Norfolk and the earl of Arundell, whose daughter he had married; but both voted for the bill; and the duke used all his proxies, which were numerous, in its favour. It passed in the commons without a division.

Almost immediately after this act was passed, Elizabeth published a body of "Regulations of the discipline and order of the Church." In one of these she professes to notice the misconstructions of her claims to the spiritual supremacy: she then proceeds to say, "her majesty neither doth nor ever "will challenge any other authority than what was "challenged, and lately used by the said noble

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kings of famous memory, king Henry the eighth, "and Edward the sixth, which is and was of an"cient time, due to the imperial crown of the realm,—that is,-under God, to have the sovereignty and rule over all manner of persons born "within these her realms and dominions, so as no "power shall or ought to have any superiority over "them." In the next parliament this explanation of the oath of supremaoy received the sanction of the legislature.-It is generally called "Queen "Elizabeth's admonition:" an act, which was passed in the fifth year of her majesty, directed that the oath should be taken and expounded in this

sense.

The important act for the establishment of the queen's supremacy was followed by the act, almost equally important, "for the uniformity of common prayer and service in the church and the adminis

"tration of the sacraments." By this, and a further act, passed in the same sessions, the liturgy and sacraments established in the reign of Edward the sixth, with little variation, were directed to be used and administered in all churches, under certain penalties.

The former act occasioned a greater debate, and the division against it was more numerous, than that on the bill for establishing the queen's supremacy; all the bishops and nine temporal peers dissenting from its passing into a law. The speeches of Dr. Feckenham, the abbot of Westminster, and Dr. Scott, the bishop of Chester, have been preserved by Strype, and inserted in the Parliamentary History*.

An attempt also was made to revive the act passed in the reign of Edward the sixth, for the marriage of the clergy, which had been repealed by the parliament of Mary; "but," says Strype, "Elizabeth "could not be brought to countenance the conjugal "state of her clergy †."

* Annals, vol. i. App. ix. Parl. Hist. vol. iii. p. 413. + Throughout her reign, the queen manifested the same dislike to the marriage of clergymen. "In her progress "through Essex and Sussex in 1561, she was particularly dis"concerted," says Collier (Ecc. Hist. vol. ii. b. vi. p. 472,) " at seeing their wives in cathedrals and colleges. She issued "an order, therefore, to forbid all heads and members of "colleges or cathedral churches within the realm, having "their wives or any other women within the precincts of such

places. The penalty was, forfeiting all ecclesiastical pro"motion belonging to any cathedral or collegiate church "where this happened.--Parker was not able to digest this regulation; he was apprehensive the queen had some "thoughts of returning popery upon them."

CHAP. XXIV.

PRINCIPAL

ECCLESIASTICAL

ARRANGEMENTS

IN THE REIGN OF QUEEN ELIZABETH.

IT seems advisable, that, before we proceed to describe the situation of the English catholics under queen Elizabeth, we should shortly mention the principal religious regulations during her reign.

Both the creed and discipline of the church of England were left, at the death of Edward the sixth, in a very unsettled state. Speaking of their state at this time, bishop Latimer, in one of his sermons, said, "It is yet but a mingle-mangle, a "hotch-potch, I cannot tell what; partly popery, "and partly true religion, mingled together. They

say in my country, when they call their hogs to "the swine-trough, come to the mingle-mangle, "come, puz, come!' Even so do they make a "mingle-mangle of the gospel."

I. By the book of Common Prayer: II. and of the thirty-nine articles: with the aid, III. of the act of uniformity: IV. and of the statutes against recusancy, the ecclesiastical reformation of England was completed: V. The subject leads to some mention of the translations of the Bible during the reign of Elizabeth: VI. and to some observations on the nature and extent of the spiritual supremacy conferred on her by the acts, which have been mentioned.

XXIV. 1.

The Book of Common Prayer.

THE two revisals of the liturgy, and the confirmation of the latter, by two acts of parliament in the reign of Edward the sixth, have been mentioned. Both acts were repealed in the first year of the reign of queen Mary. The second revisal, but with some alterations, was adopted by queen Elizabeth, and received the sanction of the legislature.

Though it be anticipating the order of events, it may be proper to notice in this place, that alterations were made in it in the first year of James the first, in consequence of some things, which had been said of it, at the conference at Hampton Court under the commonwealth, it was banished from the churches: immediately after the restoration, it was solemnly reviewed; some alterations in it were made, and, with these, it was brought to its present state: in December 1661, it was unanimously approved by the houses of convocation of both provinces: in the following March, an act of parliament was passed for its legal establishment. It is there styled "The Book of Common Prayer."

XXIV. 2.

The Thirty-nine Articles.

IN January 1562, both the parliament and the convocation of the province of Canterbury were