his devotions by an admixture of those sentiments which are allowed no -place in spiritual things. The Church of Christ was only safe in its simplicity, and such was its inward glory that any attempts to deco- rate could hut iii fact degrade it. They objected, too. that the vestments against which they were contend- ing had a Jewish origin, and belonged not to the Chris- tian ministry, lint to the priest 1 1 of the house of
Aaron. To introduce them into the Church of Christ waste pervert their meaning. They were a pan of the
divinely appointed constituti I the Jewish Church,
and had passed away, together with the rest of ii > fig- urative and mystic ceremonial.
It was a further objection, and one that appeal, i not only to divines and controversialists, but to.the feelings of the common people, that the vestments were identi- cal with all the superstitions of popery. They were looked u| as the badge of antichrist; and those who
wore them were regarded with suspicion, as men ei- ther indifferent to i he cause of the Reformation, or not yet sufficiently enlightened as to the danger, and in- deed the sinfulness, of approaching the most distant confines of a system which ought to he avoided with alarm and horror. -If we are hound to wear popish
apparel when commanded, we may he obliged to have shaven crowns, ami to use oil. and cream, .and spittle, and all the rest of the papistical additions to the ordi- nances of ( Ihrist."
The accession of Elizabeth, after the brief hut bloody reign of Mary, revived the hopes of those who had been longing for a day of more complete reformation. Hut it Boon became quite apparent that the queen, though opposed iii principle to popery, was resolved,
notwithstanding, to retain a- much show and pimp in
religious matters as might b< possible. A meeting of
convocation was held in the beginning of the year 156*2, at which the proposal lor a further reformation
was seriously discussed. Sis alterations in particular
were suggested the abrogation of all holidays except Sabbaths and those relating t" Christ; that in prayer the minister should turn his face to the people: that the signing of the cross in baptism should be omitted ; that the sick and aged should not be compelled to kneel at the communion; that the partial use of the surplice should be sufficient; and that the use of organs should he laid aside. By a majority of one. and that the proxy of an absent person, these proposed altera- tions were rejected.
From thi> time the court party and the Reformers, as they may he termed, became more decidedly opposed to each other. The difference in their views is well described by Dr. Hetherington in his History <;/' the Westminster Assembly. '-The main question," says he. -on which thev were divided may he thus stated: whether it were lawful and expedient to retain in the external aspect of religion a close resemblance to what had prevailed in the times of popery, or not? The court divines argued that this process would lead the people more easily to the reception of the real doctrinal changes, when they saw outward appearances so little altered, so t hat this method st emed to he recommended by expediency. The Reformers replied that this tend- ed to perpetuate in the people their inclination to their former superstitions, led them to think there was. after all. little difference between the Reformed and the Pa- pal churches; and. consequently, that if it made them quit poperj the more readily at present, it would leave them at least equally ready to return to it should an opportunity offer: and for this reason they thought it lioi to leave as few traces of popery remaining as possible. It was urged by the court party that every sovereign had authority to correct all abuses of doctrine ami worship within his own dominions: this, they as- serted, was the true meaning of the Act of Supremacy, and consequently the source of the Reformation in Eng- land. The true Reformers admitted the Act of Suprem- acy in the sense of the queen's explanation given jM the Injunctions, but could not admit that the conscience and the religion of the whole nation were subject to the arbitrary disposal of the sovereign. The conn party recognised the Church of Rome as a true Church, though corrupt in some points of doctrine ami government : and this view it was thought necessary to maintain, for without this the English hishops could not trace their
succession from the apo>iies. Hut the decided Reform- ers affirmed the pope to he antichrist, and the Church of Rome to he no true Church; nor would they risk the validity of their ordinations on the idea of a BUCCession through such a channel. Neither party denied that the Bible was a perfect rule of faith: hut the court par- ty did not admit it to he a standard of Church govern- ment and discipline, asserting that it had been left to the judgment of the civil magistrate in < Shristian coun- tries to accommodate the government of the church to the policj of the State. The Reformers maintained the Scriptures to he the standard of Church goi eminent and discipline as well as of doctrine; to the extent, at the very least, that nothing should he imposed as necessary