vocation, and the popish bishops opposed it, the council enforced its use by severe pains and penalties. Thus, while some leading divines were grieved at a book, which appeared to them to retain much popish idolatry, others were punished with severity, for objecting to what they thought a new and heretical religion. The mass of the people were mad after the wakes, processions, and holidays of which they were deprived by the book of common prayer; and the priests, not content with inflaming them by their discourses in the pulpit, roused them to arms in defence of the church of Rome. In Devonshire and Norfolk some thousands rose to compel the government to deny them the use of the English prayer book and bible, as well as the sacramental cup. They were, however, easily subdued.

But while the reformers carried their measures with a high hand, their own remaining darkness and the temper of their enemies induced them to take steps unworthy of their cause. Latimer and Hooper possessed the largest portion of the spirit of their ministry, and laboured most diligently to diffuse the knowledge of the Gospel by faithfully discharging their prime duty, "to preach the word instant in season, and out of season." On the rest, even including Cranmer, we can bestow but small praise; for what must have been the spirit of the prelates, if, in those times of ignorance, when multitudes never enjoyed an opportunity of hearing a sermon, it was necessary to compel the bishops to preach at least four times a year. Or what regard could Cranmer and Ridley have felt for the immortal interests of their coun- . trymen, when they silenced Hooper, the most laborious and popular preacher of the day, and in spite of the

king's command refused to consecrate him to a bishoprick, unless he would, against his conscience, wear the popish habits*? It was even said, that they had formed designs against his life, if they had not succeeded in bowing him to their will.

This was the first symptom of the separation which afterwards took place among the reformed in England; for it now appeared, that there were some who wished to make the church of England the halfway house of the reformation, while others were for going all the lengths to which the Scriptures might lead. Hence the latter party, who pleaded for a church more pure from all the corruptions of popery, were denominated puritans; when the act of uniformity was passed, in the reign of Charles the second, they were called non-conformists; and at the revolution they obtained, from the toleration act, the title of dissenters. Hooper, bishop of Glocester, who was burnt alive as a martyr for the protestant religion under queen Mary. was the first puritan or dis

senter.

Neither party, however, understood the rights of conscience, for the most rigid reformers, as well as the more lax, were desirous of crushing popery by other arms than those of truth. A commission was granted to the principal persons in administration, to search out all anabaptists, heretics, and other contemners of the new liturgy. With others found guilty, was Joan Boucher, called Joan of Kent. She was accused of holding some heretical opinions concerning the incarnation of Christ, and as she refused to submit to the archbishop's instructions, and adopt his creed, she was committed to the flames, although it is not improbable * Warner Ecc. Hist. Vol. II. p. 280.

VOL. I.

that her faith was as pure as Cranmers. Van Paris, a Dutchman, was afterwards burnt for being an Arian. Thus the reformers tore from their own brow the honours of martyrdom to bestow them on those whom they deemed the worst of heretics, and deprived themselves of all right to complain, when Mary and her popish bishops gave them the same measure which they had dealt to others.

Edward, having languished in a consumption, died at Greenwich, the sixth of July, fifteen hundred and fifty three, in the sixteenth year of his age, before he had reigned quite seven years. Thus the sovereign of the universe thought fit only to show this admirable prince to the world, and recall him before he was of age; so that we know not whether to rejoice that he did not live to sully a reputation so fair, or to regret that he was not allowed to accomplish the noble designs of reformation, which he is said to have conceived. For he was certainly checked in his progress by the prelates, who, though the professed friends of reform, trembled lest they should be stripped of their splendor and reduced to a more humiliating simplicity. Endued with an understanding superior to his years, and enriched with uncommon stores of learning, he might have adopted the language of another devout prince*. "I have more understanding than the ancients, I am wiser than my teachers, for thy testimonies are my meditation." When pressed by Cranmer to sign the warrant for burning alive Joan Boucher, he exclaimed, "what! will you send her quick to the devil?" And after all the plausible reasons assigned for the bloody deed, his unsophisticated judgment still revolted, so that, when he yielded, he burst into tears, and protested * Warner p. 309.

that his tutor should answer for it before God, as in obedience to the bishop's precepts he submitted, contrary to his own views and inclinations*.

As the reformation of the English establishment was at its acme during the reign of Edward, and ever after retrograded rather than advanced, it may now be useful to attempt some estimate of its real value and extent. Compelled by regard to truth, we must confess, that the most active instruments in delivering the nation from popery, were not the men who entered most cordially into the true spirit of the reformation, or shared most largely in the inestimable blessings of the Gospel. Nor was this national conversion what it has been represented, the conversion of the whole nation t. The succeeding reign of Mary too clearly proved that it was little more than a change of political system. The mass of all ranks, the great and little vulgar, were either protestants, or papists, Lutherans or Calvinists, high church or low, as the reigning prince or his cabinet council happened to dictate to them their creed. And such will ever be the complexion of a national religion till the wish of Caligula be realized, and we see a whole nation with but one neck, a body animated with one soul.

The men of obscure name, who, in the reign of the last Henry studied the sacred Scripture, and followed its dictates at the hazard of their lives, doubtless rejoiced at the change of measures on the accession of Edward, and availed themselves of the religious opportunities it afforded, whatever they may haye thought of the reality of the religion, and the purity of the motives of those who held the helm of state. The

* Warner's Ecc. Hist. vol. II. p. 278. Petrie. Fuller.

+ Ibidem, p. 317.

reading of the Bible being rather enjoined than prohibited, the precious volumes would be multiplied, and those who imbibed evangelical sentiments, would labour to diffuse them among others by conversation, writing, and preaching. The Redeemer, whose providence afforded these favourable opportunities, accompanies such means with the grace of his Holy Spirit, so that the number of real Christians much increased. But we have no reason to think that the genuine disciples of Christ, who were before but a small proportion, were ever a majority of the nation. In many parishes, the ministers could not preach, in others they would not, and in not a few they were papists at heart, though they kept their livings in a protestant establishment.

While insurrections in favour of popery threatened the government, the stage, which is supported by gratifying the public taste be it ever so depraved, entertained the people by turning the new religion into ridicule. The sentiments, language, and manners of pious men will always admit of being so caricatured by an artful buffoon, as to afford high sport for the multitudes who seek their pleasures at a playhouse. As in the early days of Christianity, the pagani, or peasantry, inhabiting the villages, were the last to hear the Gospel, and thus gave the name of pagans to all who were not Christians; the rural part of our isle was, through all the reign of Edward, pagan. It may, indeed, be justly questioned whether some of our villages ever heard those truths of the Gospel, which are essential to salvation, since they have been inhabited by man!!! Certainly at no one time were the pure doctrines of the cross ever preached through all the land.