A repeal also passed of that law, the destruction of all laws, by which the king’s proclamation was made of equal force with a statute.[***] That other law, likewise, was mitigated, by which the king was empowered to annul every statute passed before the four-and-twentieth year of his age: he could prevent their future execution; but could not recall any past effects which had ensued from them.[****]
* Rymer, vol. xv. p. 164.
** 1 Edward VI. c. 12.
*** 1 Edward VI. c. 2.
**** 1 Edward VI. c. 2.
It was also enacted, that all who denied the king’s supremacy, or asserted the pope’s, should, for the first offence, forfeit their goods and chattels, and suffer imprisonment during pleasure; for the second offence, should incur the penalty of a “præmunire;” and for the third, be attainted of treason. But if any, after the first of March ensuing, endeavored, by writing, printing, or any overt act or deed, to deprive the king of his estate or titles, particularly of his supremacy, or to confer them on any other, he was to be adjudged guilty of treason. If any of the heirs of the crown should usurp upon another, or endeavor to break the order of succession, it was declared treason in them, their aiders and abettors. These were the most considerable acts passed during this session. The members in general discovered a very passive disposition with regard to religion: some few appeared zealous for the reformation: others secretly harbored a strong propensity to the Catholic faith: but the greater part appeared willing to take any impression which they should receive from interest authority, or the reigning fashion.[*]
The convocation met at the same time with the parliament and as it was found that their debates were at first cramped by the rigorous statute of the six articles, the king granted them a dispensation from that law, before it was repealed by parliament.[**] The lower house of convocation applied to have liberty of sitting with the commons in parliament; or if this privilege were refused them, which they claimed as their ancient right, they desired that no law regarding religion might pass in parliament without their consent and approbation. But the principles which now prevailed were more favorable to the civil than to the ecclesiastical power; and this demand of the convocation was rejected.
1548.
The protector had assented to the repeal of that law which gave to the king’s proclamations the authority of statutes; but he did not intend to renounce that arbitrary or discretionary exercise of power, in issuing proclamations, which had ever been assumed by the crown, and which it is difficult to distinguish exactly from a full legislative power. He even continued to exert this authority in some particulars, which were then regarded as the most momentous. Orders were issued by council, that candles should no longer be carried about on Candlemas day, ashes on Ash Wednesday, palms on Palm Sunday.[***]
* Heylin, p. 48.
** Ant. Brit. p. 339.
*** Burnet, vol. ii p. 59. Collier, vol. ii. p. 241. Heylin,
p. 55.
These were ancient religious practices, now termed superstitions; though it is fortunate for mankind, when superstition happens to take a direction so innocent and inoffensive. The severe disposition which naturally attends all reformers prompted likewise the council to abolish some gay and showy ceremonies which belonged to the ancient religion.[*]
An order was also issued by council for the removal of all images from the churches; an innovation which was much desired by the reformers, and which alone, with regard to the populace, amounted almost to a total change of the established religion.[**] An attempt had been made to separate the use of images from their abuse, the reverence from the worship of them; but the execution of this design was found, upon trial, very difficult, if not wholly impracticable.
As private masses were abolished by law, it became necessary to compose a new communion service; and the council went so far, in the preface which they prefixed to this work, as to leave the practice of auricular confession wholly indifferent.[***] This was a prelude to the entire abolition of that invention, one of the most powerful engines that ever was contrived for degrading the laity, and giving their spiritual guides an entire ascendant over them. And it may justly be said, that, though the priest’s absolution, which attends confession, serves somewhat to ease weak minds from the immediate agonies of superstitious terror, it operates only by enforcing superstition itself, and thereby preparing the mind for a more violent relapse into the same disorders.