Memoir of the life and writings of Thomas Cartwright, including the principal ecclesiastical movements in the reign of Queen Elizabeth

Front matter

Iflllli'lr li!'

II Ir

'i

Chap. III. Reply to Whitgift's Answer to the Admonition . 96

1. Standard of Judgment ....... 106

2. Election of Ministers 109

3. Officers of Christian Churches Ill

4. Clerical Habits . . . . . . . . 115

5. Bishops and Archbishops . . . . . . .118

6. Autliority of Princes in Ecclesiastical Matters . . 122

7. Confirmation by a Bishop ...... 124

Chap. VII. Refutation of the Rhemish Translation of the New Testament 254

1. Advantage of a Translation of the Scriptures . . . 269

2. Translation from the Latin Vulgate .... 274

3. Method of Translation 278

VI CONTENTS.

PAGE

Chap. VIII. Conveneb before the Bishop — State of the Hospital AT Warwick — Dispute with Brownists — Before the High-commission — Committed to Prison . 291

Introduction

The Christian religion is an illustrious exhibition of wisdom and mercy; and its promulgation was attended with remarkable power and glorious results. The apostles were meek and holy men, who went forth in humble guise, publishing salvation by Jesus Christ. Having received their Divine commission, they preached those doctrines which the rulers of the world disbelieved, and inculcated that spiritual worship for which they were persecuted. In obedience to their risen Lord, they proclaimed the gospel to perishing men ; which, by the blessing of God, prevailed and triumphed over a sinful world. They considered i*eligion a personal concern, requiring the solemn attention of every man; but never entertained the dangerous notion of employing secular power to enforce the truth of God. They confined their instructions to the commission they received, and sought to imbue the people with humility and holiness, peace and love. The learned Stillingfleet observes, "The grand commission the apostles were sent out with was only to teach what Christ commanded them. There is not the least intimation of any power given them to impose or require any thing beyond what he had spoken to them, or they were directed to by the immediate guidance of the Spirit of God.^^*

It cannot be doubted, that corruption and declension crept into chm'ches at an early period, which paved the way for the novelties and oppressions which followed. All historians, however, agree, that a coalition between the church and the world had no existence till the days of Constantine the Great, who, having assumed a new order of legislation, incorporated the Christian religion with

* Ireniciim, Pref.

B di INTRODUCTION.

the imperial government, constituting himself sovereign dictator of the chvirch of God. Chi'istian churches remained distinct, independent communities, till the fourth century, when the civil power forcibly seized the ecclesiastical government; and, by this extraordinary measure, the laws of the state were substituted for the laws of Christ. The new ecclesiastical assumption not only created the fii'st great inlet of domination and corruption, but also forced upon the churches the fatal system of aggression and proscription, degrading and paralysing the influence of Christianity. Though the Lord Jesus had furnished all the laws, ordinances, and instructions pertaining to his chm'ches, and they could not admit any other without degrading their character and betraying his cause -, yet Constantine placed Christian churches in a position, till then absolutely unknown, and, by mere sovereignty, enacted laws to govern the kingdom of Christ ! The distinction between the church and the world ceased from that hour. Pagan superstitions were blended wdth Christian institutions. But the unnatural admixture was effected by unclean hands, seeing Constantine was "disposed to give his sanction to any creed;"* and thenceforth undefiled religion was treated with scorn and violence. This change was the master-piece of evil, depriving Christianity of its original purity, and substituting a worldly institution, founded on worldly enactments, burdened with worldly observances, aiming at worldly purposes ! Thus commenced the union of the church with the state; but religion, which had mightily prevailed under the pressure of persecution, pined away when pampered with wealth and luxmy, exchanging light for darkness. The unrighteous admixtm-e constituted a new species of ecclesiastical machinery, formed the great engine of aggrandizement, and proved the fruitful occasion of errors and superstitions ; the whole of which resulted from the usurpation of power, the disruption of the free operation of the gospel, and enforcing subjection to traditionary observances : thus a melancholy gloom overspread Christendom !

The Emperor Constantine, at first, extended " absolute" religious freedom to all his subjects, and left every man amenable to God alone in all religious matters ; but, having changed measm-es and unsheathed the sword of persecution, he pillaged and destroyed

* MOner's Church Hist. vol. ii. p. 66.

the churclies of Jesus Christ ! * Three centuries after the holy administration was fixed, Constantine, by usui'pation and ojjpression more grievous than a thousand plagues, furnished the example for every subsequent persecution, and obtained the gratulation and applause of persecutors in every succeeding age.f Hitherto persecution had been the monopoly of pagan power ; but henceforth it became the monopoly of professed Christians ! In barbarous times, religion, being very little regarded, became crippled and paralysed by worldly patronage, which generated arrogance and domination; and ecclesiastical offices were appointed absolutely unknown among Christians. The assumption of power marred the beauty of religion, tarnished its purity, and weakened its influence — fettering and misleading the people — pampering the priesthood — subverting the immunities of the churches — reducing man to a state of vassalage — and coercing Christians to support those observances at which their souls revolted ! The chm'ches, thus metamorphosed by political power, assumed a new character ; and were presently inundated by traditional fables and superstitious inventions, supplanting the doctrines and institutions of the New Testament. The professed ministers of Christ, from being shepherds of his flock, became state functionaries, and members of a worldly sanctuary. They were arranged into orders and degrees according to the artificial divisions of the empire, elevated to wealth and honour ; but the spirit and power of religion withered and died. The Head of the church was discarded and forgotten : primitive piety was superseded by debasing superstition, dominant priestcraft, and fiery persecution. J The usurpation at the seat of empire swelled into a monstrous grievance, until antichrist assumed

* Fox, vol. i. p. 95, 113. — Euseb. Constan. b. i. c. 38 ; iii. 63. f We are aware that some writers have undertaken to defend the character of Constantine ; who, nevertheless, acknowledge not only that he superseded the mdependence of Christian chiu-ches, and united the highest ecclesiastical with his civil authority, justly styled the " assumption of ecclesiastical supremacy, " but also that " some of his laws were severe even to cruelty, and that his moral conduct cannot in justice be maintained ! " But the worst part of Constantine's character was, " that, as he grew older, he grew more culpable: oppressive in his family, oppressive in the govertiment, oppressive by superfluous magnificence." And our author adds, " in vaui do we look either for wisdom or equity in the ecclesiastical proceedings of Constantine or any of his family ! " — Waddingtoii's Hist. p. 78, 82 ; Milner''s Hist. vol. ii. p. 49, 107. + Campbell's Lect. vol, i, p. 61, 67.

B 2 the throne of God ! The voice of the pontiff divided the nation into priests and vassals; the former arrogating to themselves apostolical succession, and leading the people blindfold. Salvation was no longer considered by faith in Jesus Christ, but held to be transmitted through official hands and traditional observances. To complete the ecclesiastical impostui"e, this mighty assumption claimed the character of infallibility and Divine !

The church and the world being amalgamated, mutually co-operated in achie\ing worldly aggrandizement. By secularizing and pampering the priesthood, the church became a formidable engine under the direction of the pontiff; until the Roman antichrist claimed the wealth of nations, and trampled on the rights and eternal interests of the people. Appalling moral darkness and feudal vassalage reigned over Christendom nearly one thousand years, during which almost every spark of piety and freedom was extinguished, and the whole Chi'istian economy assumed an earthly and oppressive character !

This was the state of things in Britain, when the Reformation first dawned upon the nation. The light of truth, which had been so long eclipsed, burst forth on the continent, then in this country ; which, by its renovating and elevating power, called into existence a new generation, and kindled a flame which no power on earth could extinguish. By the introduction of printing, the circulation of the Bible in English, and other important occui*rences in the reign of King Henry VIII., better principles obtained access to the minds of the people, and the light of the glorious gospel spread in every direction. This, however, was not the time of completing the Reformation. Henry was as much the pope of England, as the pontiff was of Rome ; and popery, under another head, still triumphed in its most obnoxious forms. Though Henry's conduct was tragically oppressive and severe, yet, at the suggestion of Archbishop Cranmer, one of his last acts was to reform certain papistical observances.*

In the reign of King Edward VI., the Reformation began to shine with additional splendour ; and Christianity, which had been so long obscured, was expected to appear in its native brightness, and spread its benign influence over all the land. The Christian

* Burnet, vol, ii. Rec. p. 23G— 238.

church through many generations had suffered under severe compulsory enactments, which, instead of advancing " pure and undefiled rehgion/^ had promoted darkness, misery, and death. It was, therefore, high time for the church to awake from its long slumber; to renounce that policy which had proved an absolute failure ; and to I'etrace its steps by following the instructions of inspired truth. The principle which introduced Christianity, opened the door of Reformation. As religion increased, the errors of the priesthood diminished. By the agency of the pulpit and the press, light was diffused, abuses were exposed, and the word of the Lord triumphed over existing errors. ' The zealous protestants, disgusted with prevailing corruptions, called aloud for reformation ; and they pressed forward in promoting the good work, refusing to wait the tardy movements of the state. But the clergy in general, being deeply involved in popish darkness, and filled with alarm for their worldly interest, opposed the Reformation, and defended existing abuses. Though they abhorred every particle of reform, and endeavoured to thwart every improvement, as endangering their craft; "yet," says Burnet, "they resolved to comply with any changes rather than lose their benefices ! " *

The agency destined to liberate the truth of God, and emancipate religion from galling fetters, was the publication of the Scriptures in a language which the people understood. Myles Coverdale, in the late reign, had been employed in this important service ; and he gave to his countrymen the inspired volume, which liberated them from former darkness and vassalage. The iron fetters, in which the people had for ages been held, were snapt asunder ; so that the principles of unadulterated Christianity, when fully exhibited, were powerfully felt : and the translation of the Bible, especially in this reign, was the grand instrumentality not only of bringing to light, and of partially removing, the hidden things of darkness, but also of unfolding to the people "the unsearchable riches of Christ." Numerous improvements were effected in the state of the church, by which the gospel was discumbered of many superstitious observances, and extensively disseminated among the people. Archbishop Cranmer, denominated a " great Scripturist," cherished deep commiseration for the people, maintained that the

* Burnet, vol. ii. p. 9, 24.

holy Scriptures constituted the only standard of Reformation, treating the decrees of councils, and the traditions of men, with comparative inattention. " From the word of God," said Cranmer, "princes may learn how to govern their subjects, and subjects learn how to obey their princes ; and all persons may learn that faith and worship which God requires of them." The venerable primate, adopting this scriptural policy, was anxious to see the church entirely freed from the remnants of popery ; and addressing the convocation, "he exhorted the clergy to give themselves to the study of the Scriptures, and to consider seriously what things were in the church that needed reformation ; that so they might throw out all the popish trash that was not yet cast out."*

Cranmer and the Archbishop of York, with other bishops and divines, declared that, in the apostolic churches, the office of bishop and pastor was the same; and that in those times the members of the churches usually elected their own officers. Thirteen bishops and numerous other dignitaries subscribed that, in the New Testament, there was no distinction of degrees, except only those of bishops or pastors and deacons. The English Reformers recognised the foreign churches, though far from being episcopalian, as true churches of Jesus Christ, and invited a number of continental protestants to assist the Reformation in this country ; who were instantly employed in ministerial functions, without the least regard to episcopal ordination, or the jiopish doctrine of apostolical succession. All protestants were anxious for the introduction of apostolical discipline. Dr. Cox complained bitterly of the opposition to this measm-e, and said, if apostolical discipline was not restored, "the kingdom of God would be taken from them." He also declared, that all things in the church ought to be "pure and simple," removed as far as possible "from the pomps and elements of the world." Peter IVIartyr strongly advocated the entire reformation of abuses, as authorized by the word of God; and the prudential advice of making only few changes, he called "a device of Satan to render the regress of popery more easy."t

It would be improper to omit the just and honourable principles

* Burnet, vol. ii. p. 40 ; Strj'pe's Cranmer, p. 443. Appen. Pref. + Bumet, vol. i. Rec. p. 223, 224; ii. 88; iii. 202.— Eccl. Mem. vol. ii. p. 305, 366.

INTRODUCTION.

of reform laid do^vii by Bishop Hooper. He considered the principles of worldly policy and political expediency as absolutely inappropriate and unwarrantable, and appealed to the word of God as the only legitimate authority of the Reformation. "Jesus Christ/^ said the venerable prelate, "governs with his own laws only, and would have his subjects to know him, honour him, and obey him, as he hath commanded in his law. He binds the apostles and all the church unto the things which he taught them. Those who teach the people to know the church by the traditions of men, and the succession of bishops, teach wi'ong. Those two false opinions have given unto the succession of bishops power to interpret the Scripture, and power to make such laws in the chui'ches as they pleased. God has given the civil magistrate power and authority to make laws for the commonwealth : but this is not to be admitted in the church, in which God hath given the gospel, and interpreted the same by his only Son."* On another occasion, he said, " I am sorry with all my heart to see the church of Christ degenerated into a civil policy, and the Holy Ghost made a captive and bondman to bishops' sees and palaces.'^t

The venerable prelate, addressing King Edward, said, " A thousand times shall your Majesty restore again the true ministry of the church, in case you remove and take away all the monuments and leavings of papistry ; for as long as any of them remain, there remains also occasion of relapse into the abolished superstition of antichrist. As I see, in the wi'itings of the prophets, that God requires the observation of his law only concerning religion ; and threateneth all princes, priests, and prophets with his displeasure who neglect or contaminate it with their own cogitations ; so I can do no less, however the world shall take my doings, than exhort and pray the magistrates to bring the church to her fii'st perfection." Hooper then forcibly recommended, since the popish mass was removed, that all its "feathers, altars, vestments, and other superstitions" might be taken away, and the church of Christ decked as at the beginning. J

We ought not to withhold the sentiments of the celebrated John Bradford, who, before his death, explicitly declared that God was

* Hooper's Declaration, p. 82. + Hooper's Confession, p. 218.

+ Hooper's Sermons, Ded.

to be worshipped only according to the instractions of his written wordj and not according to the traditions or devices of men; and he added, "In worshipping God, I ought in no point to follow the device or intent of any man or angel. And why? Because God requu*es that I should worship him as he hath appointed in his word."*

These are only specimens of the honourable sentiments entertained by the leading Reformers. Similar to these were the opinions of the king and council, who laboured to the uttennost to have all things, both in doctrine and discipline, regulated " most purely" according to the sacred volume, and that all Romish superstitions retained in the church might be wholly abolished. The king " had an early liking of all good and generous principles," and was remarkably "inclined to love and cherish true religion." He was particularly desirous of seeing the Reformation brought to a state of perfect maturity ; but he deeply lamented the difficulties thrown in the way, and his own inability to promote apostolical discipline, owing principally to the deplorable character of those who occupied high stations in the church. Many of the bishops "understood religion little, and valued it less;" of whom the king observed, " Some for papistry, some for ignorance, some for their ill name, and some for all these, were unable to execute discipline." t Notwithstanding these embarrassments, {he Reformation was promoted to a considerable extent. Saints and images were no longer allowed the honom's of deity. Transubstantiation and the mass were no longer substituted for the Lord's Supper. Every one enjoyed the free use of the holy Scriptui-es in English. The word of God superseded human traditions. The worship of God was no longer conducted in a strange language. The marriage of the clergy was no longer prohibited. Purgatory and indulgences were no longer sanctioned. The great doctrine of salvation by Jesus Christ alone was fully set forth, and numerous other improvements followed. J The king intended a further advancement of the Reformation, and anxiously sought the removal of remaining abuses ; but, by his early death, the good work, so auspiciously commenced, was interrupted and suppressed.

The accession of Queen Mary produced a mournful change.

* Bradford's Writings, p. 165, 379. t Burnet, vol. ii. Remains, p. 69.

+ Life of Cranmer, p. 42.

We are told that superstition sprung up beyond belief, that cathedrals were mere dens of robbers, and that obstinate malice formed the character of the priesthood ! * The whole fabric of reform was destroyed; and the church, under the control of this princess, lapsed into a state of popish darkness, wdth all its cruelties. Severe persecution failed, however, to recommend the Romish religion to the approbation of the people; but it contributed powerfully to enlighten the minds, and mature the views of the Reformers. The horrors of Mary's reign accomplished more to expose the errors of popeiy, than could the most strenuous efforts of protestants. The heroic deaths of the martyrs touched the hearts of men with pity and admiration ; and the people were sick of breathing an atmosphere rank with the fumes of human blood. t The martyrs at the stake nobly exemplified the gospel of the grace of God. The circulation of the Scriptures, with other defences of reform, had, in the late reign, scattered the seed of Divine truth ; and, though the progress of its growth was interrupted, yet the seed afterward vegetated and presented a promising harvest.

The death of Mary gave new life to the Reformers. She was succeeded by her sister Elizabeth, who was known to favour the Reformation, and a counter-revolution followed. The dazzling splendour of official power, and the ambiguous indications of human greatness, had a blighting influence on the religion of Jesus Christ. The late cruelties presented invaluable lessons and appropriate warnings against a continued departure from the simplicity of the gospel. To refuse instruction so plentifully administered, or, to admit a modification of the system, was a refusal to hear the voice of Providence, if not a rash invasion of Divine authority. The protracted horrors and enormities of popery having been fully developed, it might have been supposed that the conductors of reform would have derived sufficient warning and instruction, and so organized the church as to have prevented temporal power again enslaving the consciences of the people : but the assumption of former times was so congenial to the taste of those in power, and so deeply rooted in their minds, that it was no easy task to escape the iron grasp of spiritual despotism ; especially as the human mind * Life of Jewel, p. 13. + Burnet, vol. ii. p. 305.

XO INTRODUCTION.

had been so long locked up in nocturnal gloom^ enslaved by disgusting superstition, and the wiles of dominant priestcraft. These were formidable obstacles to the reformation of former errors ; and the assumption of power, as stated on the page of history, laid the foundation of nearly all the mischief which followed, not only at the period of the Reformation, but also through every subsequent period to the present time.

The two houses of parliament having assembled, their fii'st business was to rescind those laws relating to religion which had been passed in the late reign ; and they w^ere repealed as easily as they had been enacted. By the " Act of Supremacy," which all the bishops strenuously opposed. Queen Elizabeth was created supreme governess of the church; and thus, by this Act, her Majesty was invested with the whole spiritual power to repress all heresies, establish or repeal all canons, alter every point of discipline, and ordain and establish any rites or ceremonies she pleased.* Invested with this extraordinary power, her Majesty devised and appointed a new ecclesiastical court, called " The Court of High- Commission;" f and, being furnished with the keys of ecclesiastical discipline, she appointed whatsoever rites and observances she pleased, and nominated persons to all the high offices in the church. Elizabeth, armed with extensive authority, dismissed the claims of the pontiff from her dominions, and declared herself " Supreme Governor of the Chui'ch of England." Her Majesty appointed the convocation of 1562, to review the doctrine and discipline of the church, when the Tliirty-nine Articles were adopted, and appointed to be subscribed by all the clergy in the kingdom. Archbishop Parker reminded the assembly that they had an opportunity of perfecting the Reformation, and that the queen and the nobility were desirous that the good work should be accomplished. Notwithstanding these flattering prospects, after long discussion, the worthy Reformers were defeated, and the good work, by the

* Hume's Hist. vol. v. p. 1 0. ■)■ On the adoption of this Commission, the leading clergy craftily recommended that the principal members should be clergjnnen that the laity might be " kept mider ;" who, " ha\'ing gToaned so long under the tj-ranny of an ecclesiastical yoke," seemed disposed to return the compliment upon the clergy. The power of this court, our author adds, was a " great stretch of the supremacy ;" but this was attempted to be extenuated by the power which lay-chancellors had exercised: " so one abuse was made the excuse for another !" — Burnet, vol ii. p. 387, 400, 401.

opposition of the popish party, was left unfinished ; and the secular hierarchy was maintained entire.*

Her Majesty proceeded to rebuild the ecclesiastical edifice erected by her brother Edward ; but there was a very material difference in the spirit and design of the two reforming sovereigns. Edward, from the stern opposition of the catholics, lamented that he could not restore the primitive discipline, and a more pure reformation : but Elizabeth considered that her brother had reformed too far, and resolved that the church should be placed in nearer approximation to that of Rome. The queen^s protestantism had a strong leaning towards popery; and it was not her fault that she was not reconciled to the court of Rome, to which, on her accession, she dispatched an envoy, stating her readiness for such reconciliation. Her Majesty was strongly inclined to retain images in places of worship ; and, even after they had been generally ejected from the churches, she endeavoured to persuade the bishops to restore them as in times of popery.f In this attempt, however, her Majesty was vehemently opposed by the reforming bishops and divines, who protested that the measure was against their consciences, contrary to the word of God, and a dangerous snare to souls ; therefore, they earnestly implored that " the polluted church might be clearly purged of these evils." They could not consent to retain images in places of worship, because it would be offensive to God, sanction " error, superstition, and idolatry," and promote " the ruin of souls" committed to their charge. J

Notwithstanding these remonstrances, her Majesty retained a crucifix upon the altar, with lights burning before it, in the royal chapel ; when three bishops, all in rich copes, ofiiciated before the idol. Her Majesty more than once protested that she acknowledged the doctrine of the real presence, and also that she sometimes prayed to the Virgin Mary.§|| The queen had a Im-king

* Strj^e's Annals, vol. i. p. 325 — 357 ; Hume, vol. v. p. 149.

+ Bumet, vol. ii. p. 376 ; Pictorial Hist. vol. ii. p. 737 ; Heylin's Refer, p. 124 ; Strj^pe's Parker, p. 96.

t Bxu-net, vol. ii. p. 397; Rec. p. 349.

§ Bumet, vol. iii. p. 292 ; Ellis' Original Letters, p. 270.

II We find it recorded that Mr. Strj-pe, having noticed Queen Elizabeth's inclination to popish errors, was assailed by Archbishop Tennison and other ecclesiastical dignitaries, who pressed him to alter what he had published of Elizabeth's favouring popery, lest he should give " advantage to the papists! " — Ellis'' Original Letters, p. 269 — 271.

tendency toward Romisli doctrines^ a fondness for outward splendour in public worship^ and was with difficulty restrained from prohibiting the marriage of the clergy.* Her Majesty, instead of reforming the church of numerous popish observances, wished every thing to remain as near as possible conformable to the popish ritual; and, having appointed certain learned divines to review King Edward's liturgy, she commanded them to strike out all passages that were oiFensive to the pope : so the liturgy, in obedience to her Majesty's instructions, was well adapted to the approbation of Roman cathohcs.f And the liturgy was, indeed, " so little differing from the old form " used in popery^ that "most of the papists in England" attended the ordinary public service till the eleventh year of Elizabeth, when the pope's bull enforced their separation from the Anglican church. J Her Majesty commanded that the Lord's table should be placed in the form of an altar, that reverence should be made at the name of Jesus, and that all the festivals appointed by the Romish church in commemoration of departed saints should be observed as in times of popery. In the reign of Edward, the popish habits were not pressed upon the clergy, and the copes were then taken away ; but both were restored under Elizabeth, which was considered not as completing, but impeding the Reformation. Her Majesty desired universal dominion, and invested her bishops with vast power ; which, but for her masculine sense, would have been put aside with scorn. § So that the Reformation under Queen Elizabeth, instead of being brought to maturity, fell far short of that under King Edward, owing to her Majesty's love of magnificence in religion, and in accommodation to the views of the catholics. |1

A better state of things might have been expected, and its attainment was then comparatively easy. Her Majesty had the happiest opportunity ever vouchsafed to any sovereign of establish-

* Queen Elizabeth sometimes testified her dislike of clergy marriage : and it is recorded that her Majesty having feasted at the table of Archbishop Parker, whom she highly respected, and at parting her Majesty gave the primate the warmest thanks ; then looking on his wife, she said, " Madam, I may not call you ; and Mistress, I am ashamed to call you ; so I know not what to call you — but yet I do thank you." — DoiVs Church Hist. vol. ii. p. 150.

+ Strype, vol. i. p. 132 ; Burnet, vol. ii. p. 392 ; Heylin's Pres. p. 259.

X D'Ewes, p. 30. § Baker's MSS. vol. vi. p. 353 ; Forster's Statesmen, vol. i. p. 64.

II Burnet, vol. ii. p. 376 ; iii. 305. — Strype, vol. i. p. 177.

ing perfect freedom of conscience throughout her dominions, without danger to her government, and without scandal to any large party among her subjects. The nation, as it was clearly ready to profess either the popish or protestant religion, would, beyond all doubt, have been ready to admit religious freedom. Unhappily for the Christian chui'ch, as well for her Majesty's honour and for the public peace, Elizabeth adopted a policy from the effects of which the empire is still suffering.*

The ecclesiastical policy was on many accounts very exceptionable, and needed much revision ; nor was the famous " Act of Uniformity" an exception. This Act decided by penal force, that all the people of England should be protestants, that all the chm-ches in England should be protestant churches, and that all the church-lands, then belonging to catholics, should henceforth be protestant property ! This memorable statute declared, that every clergyman who did not in all things conform to the public service should, " for the first offence, forfeit all his spiritual benefices and suffer imprisonment six months, — for the second offence, suffer imprisonment one year, and be deprived of all his spiritual promotions, — and for the third offence, be deprived of all his spiritual promotions, and suffer imprisonment during life ! " It further enacted, that any person who wrote or spoke against the Prayer-book, or induced any minister to practise nonconformity, should forfeit, " for the first offence, one hundred marks, — for the second offence, four hundred marks, — and for the thnd offence, all his goods and chattels, and suffer imprisonment during life ! " It also commanded, '^that every person inhabiting her Majesty's dominions should diligently and faithfully resort to his parish church every Sunday, and other days ordained as holy-days, upon pain of the censures of the church; and that every person so offending should forfeit twelve-pence, to be levied by the churchwardens by way of distress ! " f