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A History of England Principally in the Seventeent

The Bishop of Hereford communicated it

of the Faith.' Latimer was a

fervent and effective preacher: he was made bishop of Worcester. Nicolas Shaxton, Bishop of Salisbury, Hilsey of Rochester, Bisham of S. Asaph's and then S. David's, Goodrich of Ely, were all disposed to Protestantism. Edward Fox who had been named Bishop of Hereford, had at Schmalkald openly declared the Pope to be Antichrist, and assured the Protestants in the strongest manner of his sovereign's inclination to attach himself to their Confession. It was the grand union of these biblical scholars among the bishops, which in the Convocation of 1536 undertook to carry through the work of drawing their church nearer that of Germany. Latimer opened the war by a fervent sermon against image-worship, indulgences, purgatory, and other doctrines or rites which were at variance with the Bible. Cranmer proved that Holy Scripture contains all that is necessary for man to know for the salvation of his soul, and that tradition is not needed. The Bishop of Hereford communicated it, as an experience of his journey, that the laity everywhere would now be instructed only out of the Revelation. Thomas Cromwell, who took part in the sittings as the King's representative, lent them much support, and once brought with him a Scottish scholar who had just returned from Wittenberg, to combat the received doctrine of the Sacrament.[126] On the other side also stood men of weight and consideration, Lee archbishop of York who had expressly opposed himself, together with his clergy, to the adoption of the
King's new title, Stokesley of London who broke a lance for the seven sacraments, Gardiner of Winchester and Longland of Lincoln who after contributing materially to the King's divorce nevertheless rejected any alteration in doctrine, Tonstall of Durham, Nix of Norwich.

It seems as though the King, who was still busied in the Parliament itself with the confirmation of his church regulations, thought he detected in this party too much predilection for the Papacy. He found another motive in the necessity of having allies for the coming Council; he decisively took the side of Reform. Ten articles were laid before the Convocation in his name, the first five of which are taken from the Augsburg Confession or from the commentaries on it; as to these the Bishop of Hereford agreed with the theologians of Wittenberg. In them the faithful were referred exclusively to the contents of the Bible, and the three oldest creeds; only three sacraments were still recognised, Baptism, Penance, and the Lord's Supper. The real presence was maintained in them, in the words of those commentaries, and entirely in Luther's original sense.[127] But still this tendency was not yet so strong as to be able to make itself exclusively felt. In the following articles, the veneration, even the invocation, of saints, and no small part of the existing ceremonies, were allowed--though in terms which with all their moderation cannot disguise the rejection of them in principle. Despite these limitations the document contains a clear adoption of the principles of religious reform as they were carried out in Germany. It was subscribed by 18 bishops, 40 abbots and priors, 50 members of the lower house of Convocation: the King, as the Head of the Church, promulgated it for general observance. His vicegerent in Church affairs commanded all the clergy entrusted with a cure of souls to explain the articles, and also at certain times to lay before the people the rightfulness of the abrogation of Papal authority. He required them to give warnings against image-worship, belief in modern miracles, and pilgrimages. Children were henceforth to learn the Lord's Prayer, the articles of the Creed, and the Ten Commandments in English.[128] It was the beginning of the Church service in the vernacular, which was rightly regarded as the chief means of withdrawing the national Church from Romish influence.

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