The Restora tion period. and others. The Long Parliament voted the canons illegal; | Laud was imprisoned, and in 1642 the bishops were excluded from parliament. The civil war began in 1642; in 1643 a bill was passed for the taking away of episcopacy, in 1645 Laud was beheaded, and parliament abolished the prayer-book and accepted the Presbyterian directory, and from 1646 Presbyterianism was the legal form of church government. Many, perhaps 2000, clergy were deprived; some were imprisoned and otherwise maltreated, though a fifth of their former revenues was assigned to the dispossessed. The king, who was beheaded in 1649, might have extricated himself from his difficulties if he had consented to the overthrow of episcopacy, and may therefore be held a martyr to the church's cause. The victory of the army over the parliament secured England against the tyranny of Presbyterianism, but did not better the condition of the episcopal clergy; the toleration insisted on by the Independents did not extend to "prelacy." Churchmen, however, occasionally enjoyed the ministrations of their own clergy in private houses, and though their worship was sometimes disturbed they were not seriously persecuted for engaging in it. Non-delinquent or nonsequestrated private patronage and the obligation of tithes were retained. Community of suffering and the execution of Charles I. brought the royalist country gentry into sympathy with the clergy, and at the Restoration the church had the hold upon the affection of the laity which it lacked under the Laudian rule. On the king's restoration the survivors of the ejected clergy quietly regained their benefices. The Presbyterians helped to bring back the king and looked for a reward. Charles II. promised them a limited episcopacy and other concessions, but his plan was rejected by the Commons. A conference at the Savoy between leading Presbyterians and churchmen in 1661 was ineffectual, and a revision of the prayer-book by convocation further discontented nonconformists. The parliament of 1661 was violently anti-Puritan, and in 1662 passed an Act of Uniformity providing that all ministers not episcopally ordained or refusing to conform should be deprived on St Bartholomew's day, the 14th of August following. About 2000 ministers are said to have been ejected, and in 1665 ejected ministers were forbidden to come within five miles of their former cures. Though some bishops and clergy showed kindness to the ejected, churchmen generally approved of this oppressive legislation; they could not forget the wrongs inflicted on their church by the once triumphant Puritans. Nonconformist worship was made punishable by fine and imprisonment, and on the third offence by transportation. In 1672 Charles, who had secretly promised the French king openly to profess Roman Catholicism, issued a Declaration of Indulgence which applied both to Romanists and Protestant Nonconformists, but parliament compelled him to withdraw it, and, in 1673, passed a Test Act making reception of the holy communion and a denial of transubstantiation necessary qualifications for public office. Later, when the dissenters found friends among the party in parliament opposed to the crown, the church supported the king, and the doctrine of passive obedience was generally accepted by the clergy. The church was popular, and among the great preachers and theologians who adorned it in the Caroline period were Jeremy Taylor, Pearson, Bull, Barrow, South and Stillingfleet. The lower clergy were mostly poor, and their social position was consequently often humble, but the pictures of clerical humiliation after 1660 are generally overcoloured; the assertion that they commonly married servants or cast-off mistresses of their patrons has been disproved, and it is certain that men of good family entered holy orders. In accordance with an agreement between Archbishop Sheldon and Lord Chancellor Clarendon, the clergy ceased to tax themselves in convocation, and from 1665 have been taxed by parliament. James II., though a Romanist, promised to protect the church, and the clergy were on his side in the rebellion of the duke of Monmouth, who was supported by dissenters. The church and the nation, however, were strongly Protestant and were soon alarmed by his efforts to Romanize the country. James dispensed with the law by prerogative and appointed Romanists to offices in defiance of the Test Act. In 1688 he ordered that his declaration for liberty of conscience, issued in the interest of Romanism, should be read in all churches. His order was almost universally disobeyed. Archbishop Sancroft and six bishops who remonstrated against it were brought to trial, and were acquitted to the extreme delight of the nation. James's attack on the church cost him his crown. Sancroft and eight bishops would not belie their belief in the doctrines of divine right and passive obedience by swearing allegiance to William and Mary, and the archbishop, Revolution five bishops and over 400 clergy were deprived. period. Certain of these nonjuring bishops consecrated others and a schism ensued. The loss to the church was heavy; for among the nonjurors were many men of holy lives and eminent learning, and the fact that some suffered for conscience' sake seemed a reproach on the rest of the clergy. After 1715 the secession became unimportant. Protestantism was secured from further royal attack by the Bill of Rights; and in 1701 the Act of Succession provided that all future sovereigns should be members of the Church of England. That the king's title rested on a parliamentary decision was destructive of the clerical theory of divine right, and encouraged Erastianism, then specially dangerous to the church; for William, a Dutch Presbyterian, gave bishoprics to men personally worthy, but more desirous of union with other Protestant bodies than jealous for the principles of their own church. A bill for union was rejected in the Commons, where the church party had a majority, though one for toleration of Protestant dissenters became law. William, anxious for concessions to dissenters, appointed a committee of convocation for altering the liturgy, canons and ecclesiastical courts, but the Tory party in the lower house of convocation was strong and the scheme was abortive. A long controversy began between the two houses: the bishops were mostly Whigs with latitudinarian tendencies, the lower clergy Tories and high churchmen. During most of the reign convocation was suspended and the church was governed by royal injunctions, a system injurious to its welfare. It had been the bulwark of the nation against Romanism under James II., and the affection of the nation enabled it to preserve its distinctive character amid dangers of an opposite kind under William III. Its religious life was active; associations for worship and the reformation of manners led to more frequent services, the estab|lishment of schools for poor children, and the foundation of the Society for Promoting Christian Knowledge (S.P.C.K.) and for the Propagation of the Gospel in Foreign Parts (S.P.G.). This activity and the discord between the two houses of convocation continued during Anne's reign. Anne was a strong churchwoman, and under her the church reached its highest point of popularity and influence. Its supposed interests were used by the Tories for political ends. Hence the Occasional Conformity Act, to prevent evasion of the Test Act, and a tyrannical Schism Act, both repealed in 1718, belong rather to the history of parties than to that of the church. So, too, does the case of Dr Sacheverell, who was prosecuted for a violently Tory sermon. His trial, in 1710, caused much excitement; mobs shouted for "High Church and Dr Sacheverell," and the lightness of his sentence was hailed as a Tory victory. Queen Anne is gratefully remembered by the church for her " Bounty," which gave it the first-fruits and tenths (see ANNATES and QUEEN ANNE'S BOUNTY). The 18th century. With the accession of the Hanoverian line the church entered on a period of feeble life and inaction: many church fabrics were neglected; daily services were discontinued; holy days were disregarded; Holy Communion was infrequent; the poor were little cared for; and though the church remained popular, the clergy were lazy and held in contempt. In accepting the settlement of the crown the clergy generally sacrificed conviction to expediency, and their character suffered. Promotion largely depended on a profession of Whig principles: the church was regarded as subservient to the state; its historic position and claims were ignored, and it was treated by politicians as though its principal function was to 1 Movement. support the government. This change was accelerated by the | Some characteristics of their teaching were repellent to the silencing of convocation. A sermon by Hoadly, bishop of Bangor, young; they were deficient in theological learning, and often impugned the existence of a visible church, and the "Bangorian in learning of any kind; they took a low view of the church, controversy" which ensued threatened to end in the condemna- regarding it as the offspring of the Protestant reformation; tion of his opinions by convocation, or at least by the lower they expounded the Bible without reference to the church's house. As this would have weakened the government, convoca- teaching, and paid little heed to the church's directions. Dissent tion was prorogued, letters of business were withheld, and from consequently grew stronger. By the Act of Union with Ireland 1717 until 1852 convocation, the church's constitutional organ the Churches of England and Ireland were united from the of reform, existed only in name. Walpole during his long 1st of January 1801, and the continuance of the united church ministry, from 1721 to 1742, discouraged activity in the church was declared an essential part of the union. No provision, lest it should become troublesome to his government. Prefer- however, was made giving the Irish clergy a place in convocation, ment was shamelessly sought after even by pious men, and was which was evidently held unlikely to revive. The union of the begged and bestowed on the ground of political services. In churches was dissolved in 1871 by an act of 1869 for disestabthis the clergy, apart from the sacredness of clerical office, were lishing the Irish Church. neither better nor worse than the laity; in morality and decency they were better even at the lowest point of their decline, about the middle of the century. While the church was inactive in practical work, it showed vigour in the intellectual defence of Christianity. Controversies of earlier origin with assailants of the faith were ably maintained by, among others, Daniel Waterland, William Law, a nonjuror, Bishop Butler, whose Analogy appeared in 1736, and Bishop Berkeley. A revival of spirituality and energy at last set in. Its origin has been traced to Law's Serious Call, published in 1728. Law's teaching was actively carried out by John Wesley (q.v.), a clergyman who from 1739 devoted himself to evangelization. Though his preaching awoke much religious feeling, specially among the lower classes, the excitement which attended it led to a horror of religious enthusiasm, and his methods irritated the parochial clergy. Some of them seconded his efforts, but far more regarded them with violent and often unworthily expressed dislike. While he urged his followers to adhere to the church, he could not himself work in subordination to discipline; the Methodist organization which he founded was independent of the church's system and soon drifted into separation. Nevertheless, he did much to bring about a revival of life in the church. Several clergy became his allies, and some preached in Lady Huntingdon's chapels before her secession. These were among the fathers of the Evangelical party: they differed from the Methodists in not forming an organization, remaining in the church, working on the parochial system, and generally holding Calvinistic doctrine, being so far nearer to Whitfield than to Wesley, though Calvinism gradually ceased to be a mark of the party. The Evangelicals soon grew in number, and their influence for good was extensive. They laid stress on the depravity of human nature, and on the importance of conscious conversion, giving prominence to the necessity of personal salvation rather than of incorporation with, and abiding in, the church of the redeemed. Prominent among their early leaders after they became distinct from the Methodists were William Romaine, Henry Venn and John Newton. Bishop Porteus of London sympathized with them, Lord Dartmouth was a liberal patron, and Cowper's poetry spread their doctrines in quarters where sermons might have failed to attract. Religion was also forwarded in the church by the example of George III. During his reign the progress of toleration, though slow and fitful, greatly advanced both as regards Roman Catholics and Protestant dissenters. The spirit of rationalism, which had been manifested earlier in attacks on revelation, appeared in a movement against subscription to the Articles demanded of the clergy and others which was defeated in parliament in 1772. The alarm consequent on the French Revolution checked the progress of toleration and was temporarily fatal to freethinking; it strengthened the position of the church, which was regarded as a bulwark of society against the spread of revolutionary doctrines; and this caused the Evangelicals to draw off more completely from the Methodists. The church was active: the Sunday-school movement, begun in 1780, flourished; the crusade against the slave-trade was vigorously supported by Evangelicals; and the Church Missionary Society (C.M.S.), a distinctly Evangelical organization, was founded. Excellent as were the results of the revival generally, the Evangelicals had defects which tended to weaken the church. Apart from the Evangelical revival, religion was advanced in the church. In 1811 the education of the poor was provided for on church principles by the National Society; the The Oxford Church Building Society was founded in 1818; and the colonial episcopate was started by the establishment of bishoprics in Calcutta in 1814, and in Jamaica and Barbados in 1824. Yet reforms were urgently needed. In 1813, out of about 10,800 benefices, 6311 are said to have been without resident incumbents (The Black Book, p. 34); the value of some great offices was enormous, while many of the parochial clergy were wretchedly poor. The repeal of the Test Act, long practically inoperative, in 1828, and Catholic emancipation in 1829, mark a change in the relations of church and state; and the Reform Bill of 1832 transferred political power from a class which generally supported the church to classes in which dissent was strong. The national zeal for reform was directed towards the church, not always in a friendly spirit. Yet wholesome changes were effected by legislation: dioceses were rearranged and two new bishoprics founded at Manchester and Ripon, the bishopric of Bristol, however, being suppressed; plurality and non-residence were abolished; tithes were commuted, and the Ecclesiastical Commission, which has effected reforms in respect of endowments, was permanently established in 1836. Some changes and proposals alarmed churchmen, specially as legislation for the church proceeded from parliament, while convocation remained silenced. Latitudinarian opinions revived, and the church was regarded merely as a human institution. Among the clergy generally ritual observance was neglected and rubrical directions disobeyed. A few churchmen, including Keble and Newman, set themselves to revive church feeling, and Oxford became the centre of a new movement. The publication of Keble's Christian Year prepared its way, and its aims were declared in his assize sermon at Oxford on "National Apostasy" in 1833. Its promoters urged their views in Tracts for the Times, and were strengthened by the adhesion of Pusey. Hence they were nicknamed Tractarians or Puseyites. Their cardinal doctrine was that the Church of England was a part of the visible Holy Catholic Church and had unbroken connexion with the primitive church; they inculcated high views of the sacraments, and emphasized points of agreement with those branches of the Catholic Church which claim apostolic succession. Their party grew in spite of the opposition of low and broad churchmen, who, specially on the publication of Tract XC. by Newman in 1841, declared that its teaching was Romanizing. In 1845 Newman and several others seceded to Rome. Newman's apostasy was a severe blow to the church, though permanent injury was averted by the steadfastness of Pusey. The Oxford movement was wrecked, but its effect survived both in the new high church party and in the church at large. As a body the clergy rated more highly the responsibilities and dignity of their profession, and became more zealous in the performance of its duties and more ecclesiastically minded. High churchmen carried out rubrical directions, and after a while began to introduce changes into the performance of divine service which had not been adopted by the early leaders of the party, were deprecated by many bishops, and excited opposition. In 1833 the supreme jurisdiction of the Court of Delegates was transferred to the judicial committee of the privy council. Before this court came an appeal by a clerk named Gorham, The church and the law courts. mend matters by exercising their veto. Advanced and illegal usages became more frequent. Proceedings in respect of illegal ritual having been instituted against Bishop King of Lincoln, the archbishop of Canterbury (Benson) personally heard and decided the case in 1890, and his judgment was upheld by the judicial committee (see LINCOLN JUDGMENT). The spiritual character of the tribunal and the authority of the judg ment which sanctioned certain usages and condemned others, had a quieting effect. Increase in ritualism, however, caused agitation in 1898, and in 1899 and 1900 the two archbishops, Temple of Canterbury and Maclagan of York, delivered "opinions" condemning the use of incense and processional lights, and the reservation of the consecrated elements. Finding himself unable to put down illegal practices, Bishop Creighton of London adopted a policy of compromise which was followed by other bishops, and encouraged illegality. Disregard of law both in excess and defect of ritual being common, a royal commission on ecclesiastical discipline was appointed in 1904. The commissioners presented a unanimous report in 1906, its chief recommendations being, briefly, that practices significant of doctrines repugnant to those of the English Church should be extirpated; that the convocations should prepare a new ornaments rubric, and frame modifications in the conduct of divine service; that the diocesan and provincial courts and the court of final appeal should be reformed in accordance with the recommendations of 1883, the last to consist of a permanent body of lay judges who on all doubtful questions touching the doctrine or use of the church should be bound by the decision of an episcopal assembly; that the Public Worship Regulation Act should be repealed, and the bishops' power of veto abolished. whom the bishop of Exeter refused to institute to a benefice | its report in 1883 led to no results, and the bishops strove to because he denied unconditional regeneration in baptism, and in 1850 the court decided in the appellant's favour. The decision was followed by some secessions to Rome, and high churchmen were dissatisfied that spiritual questions should be decided by a secular court. The papal aggression of that year, by which Pius IX. appeared to claim authority in England, roused violent popular indignation which was used against the high church party. However, it afforded an argument for the revival of convocation, and, chiefly owing to the exertions of Bishop Wilberforce of Oxford, convocation again met in 1852 (see CONVOCATION). Meanwhile broad church opinions were gaining ground to some extent owing to a reaction from the Oxford movement. Among the clergy the broad church party was comparatively small, but it included some men of mark. In 1860 appeared Essays and Reviews, a volume of essays by seven authors, of whom six were in orders. The book as a whole had a rationalistic tendency and was condemned by convocation: two of the essayists were suspended by the Court of Arches, but its judgment was reversed by the judicial committee. Crude attacks on the authority of the Scriptures and the position of the English Church with respect to it having been published by Colenso, bishop of Natal, he was deposed by his metropolitan, Bishop Gray of Cape Town, in 1863, but the judicial committee decided that the bishop of Cape Town had no coercive jurisdiction over Natal. Convocation declared Colenso's books erroneous, abstaining in face of this judgment from acknowledging as valid the excommunication which Bishop Gray pronounced against him. It followed from the decision of the council that the English Church in a self-governing colony is a voluntary association. Opposition to the dogmatic principle in the church was maintained. Some practices introduced by clergy desirous of bringing the services of the church to a higher level came before the judicial committee in the case of Westerton v. Liddell in 1857, with a result encouraging to the ritualists, as they then began to be called. An increase in ritual usages, such as eucharistic vestments, altar lights and incense, followed. In 1859-1860 disgraceful riots took place at St George's-in-the-East, London, where an advanced ritual was used. In 1860 the English Church Union was formed mainly to uphold high church doctrine and ritual, and assist clergy prosecuted for either cause, and in 1865 the Church Association, mainly to put down such doctrine and ritual by prosecution. A royal commission appointed in 1867 recommended that facilities should be granted for enabling parishioners aggrieved by ritual to gain redress, and in 1870 that a revised lectionary and a shortened form of service should be provided. A new lectionary was approved by the two convocations and enacted, and convocation having received letters of business in 1872 and 1874 drew up a shortened form of prayer which was also enacted, but the commission had no further direct results. Between 1867 and 1871 two decisions of the judicial committee were adverse to the ritualists, and by exciting dislike to the court among high churchmen indirectly led to an increase in ritual usages. Among those who adopted them were many self-devoted men; their practices, which they believed to be incumbent on them, were condemned as illegal, yet they saw the rubrics daily disregarded with impunity by others who trod the easy path of neglect. In 1873 a declaration against sacramental confession received the assent of the bishops, and in 1874 Archbishop Tait of Canterbury introduced a bill for enforcing the law on the ritualist clergy; it was transformed in committee, and was enacted as the Public Worship Regulation Act. It provided for the appointment of a new judge in place of the old ecclesiastical judges, the officials principal, of the two provinces. Litigation increased, the only check on prosecutions being the right of the bishop to veto proceedings, and in 1878-1881 four clergymen were imprisoned for disobedience to the orders of courts against whose jurisdiction they protested. In consequence of the scandal raised by this mode of dealing with spiritual causes, a royal commission on ecclesiastical courts was appointed in 1881, but Present Life. Since the Oxford movement the church has developed wonderful energy. Yet it is beset with difficulties and dangers both from within and without. Within, besides difficulties as regards ritual, it has to contend against rationalism, which has been stimulated by scientific discoveries and speculations, and far more by Biblical criticism. While this criticism has been used by many as a means to a fuller comprehension of divine revelation, much of it is simply destructive, and has led to ill-considered expressions of opinion adverse to the doctrine of the church. From without, the church has been threatened with disestablishment both wholly and as regards the dioceses within the Welsh counties; and the education of the poor, which from early days depended on its care, has largely been taken out of its hands (see EDUCATION). The amount contributed by the church to elementary education, including the maintenance of Sunday schools, in 1907-8 was £576,012. During the last sixty years the church has strengthened its hold on the loyalty of the nation by its increased efficiency. Its bishops are laborious and active. Since 1876 the home episcopate has been increased by the creation of the dioceses of Truro, St Albans, Liverpool, Newcastle, Southwell, Wakefield, Bristol, Southwark and Birmingham, so that there are now (1910) thirty-seven diocesan bishops, aided by twenty-eight suffragan and eight assistant bishops, and a further subdivision of dioceses is contemplated. At no other time probably have the clergy been so industrious. As a rule they are far better instructed in theology than forty years ago, but they have not advanced in secular learning. Changes in the university system have contributed to draw off able young men to other professions which offer greater worldly advantages. The poverty of many of the clergy stands in strong contrast to the wealth around them. Of 14,242 benefices 4704 are said to be below £200 a year net value. The value of £100 tithe rent charge has sunk (1909) to £69:18:51, the average value since the Commutation Act of 1836 being £94:32. The number of assistant clergy is (1910) about 7500, in spite of the hardships often attending clerical life, the supply of men being kept up. The Queen Victoria Clergy Fund and other voluntary associations and various educational institutions have been founded to relieve clerical distress. In the church at home there is much energy in numberless directions: cathedral churches have become centres of religious activity, and in parish | ed. W. Stubbs, Rolls series (1874). Modern: J. Lingard, History of For later medieval times: (1) Chroniclers, &c., after 1066, as Florence of Worcester, ed. B. Thorpe, Eng. Hist. Soc. (2 vols., 1878), trans. by J. Stevenson in Church Historians (London, 1853); Symeon of Durham, ed. T. Arnold, Rolls series (2 vols., 1882); Eadmer (for Archbishop Anselm), ed. M. Rule, Rolls series (1884); William of Malmesbury, Gesta regum, &c. (to 1152), ed. W. Stubbs, Rolls series (2 vols., 1887), and Gesta pontificum, ed. N. E. S. A. Hamilton, Rolls series (1870); (John of Salisbury?) Historia pontificalis (for Archbishop Theobald, 1139-1161), ed. Pertz, Rerum Germ. script. xx.; Materials for the Life of Archbishop Becket, ed. J. C. Robertson, Rolls series (7 vols., 1875-1885); Giraldus Cambrensis (12th cen tury), Gemma ecclesiastica and Speculum ecclesiae, Works ii. and iv., ed. J. S. Brewer, Rolls series (1862, 1873); Matthew Paris, Chronica majora (to 1259), ed. H. R. Luard, Rolls series (7 vols., 1880-1883), and many more. (2) Letters, as Archbishop Lanfranc, Epistolae, ed. Giles (Oxford, 1844); Archbishop Anselm, Epistolae, ed. Migne (Paris, 1863); Robert Grosseteste, Epistolae, ed. H. R. Luard, Rolls series (1861), and others. (3) Bishops' Registers, as Registrum J. Rolls series (3 vols., 1882-1886); Exeter Registers, ed. HingestonPeckham (Archbishop of Canterbury, 1279-1292), ed. C. T. Martin, Randolph (3 vols., 1889); Registers of Bishops Drokensford and Ralph of Shrewsbury, ed. W. H. Dickinson and T. S. Holmes, Somerset Record Soc. (3 vols., 1887, 1895-1896), and others. For Overmuch Blaming of the Clergy, ed. C. Babington, Rolls series (2 vols., Wycliffe and early Lollards see WYCLIFFE. R. Pecock, Repressor of 1860); and T. Gascoigne, Loci e libro veritatum, ed. J. T. Rogers (Oxford, 1881), which gives ample notices of abuses, should be consulted for 15th century. Modern books: W. R. W. Stephens, Capes, The English Church in the 14th and 15th Centuries (1900), The English Church, 1066-1272 (revised edition, 1904), and W. W. both ed. Stephens and Hunt (London); J. Raine, Archbishops of York (ends at 1373) (London, 1863); F. A. Gasquet, Henry III. and the Church (London, 1905). Biographical: Dean R. W. Church, (written from a Roman Catholic standpoint) (2 vols., London, 1883); Anselm (London, 1870); M. Rule, Life and Times of St Anselm C. de Rémusat, Vie de S. Anselme (Paris, 1868); G. G. Perry, St Hugh, Bishop of Lincoln (London, 1879): F. S. Stevenson, Robert Grosseteste, Bishop of Lincoln (London, 1899), and others. and Papers, Henry VIII., ed. J. S. Brewer, J. Gairdner, R. H. For the Reformation Period: Documentary: Notices in Letters Brodie, Record Publ. (19 vols., 1862-1905), and Calendars of State Papers for Henry VIII., Edward VI., ed. R. Lemon (1856) and M. A. Green (1870), for Mary, ed. Lemon (1856), Record Publ., and Council, ed. J. R. Dasent (1890), in progress; Records of the Reformafor Elizabeth, Hatfield MSS., Hist. MSS. Comm.; Acts of the Privy tion, ed. N. Pocock (2 vols., Oxford, 1870); E. Cardwell, Documentary Annals (Oxford, 1839); Original Letters, ed. H. Ellis (11 vols., 1824-1846); Zurich Letters (2 vols.), Original Letters (2 vols.), ed. AUTHORITIES.-General Histories, Narrative: J. Collier, Ecclesi- Robinson (1842-1847); Latimer's Sermons (1844), and Archbishop astical History of Great Britain (to 1685), ed. T. Lathbury (9 vols., Parker's Correspondence, ed. J. Bruce and T. T. Perowne, all Parker London, 1852); T. Fuller, Church History (to 1648), ed. J. S. Brewer Soc. Publ., Cambridge; see also General Index to Parker Soc.'s Publ. (Oxford, 1845), valuable near the author's own time; C. Dodd, (1855); R. Pole (Cardinal), Epistolae, ed. Quirini (5 vols., Brescia, Church History of England (to 1625, by a Roman Catholic), ed. M. A. 1744-1757); G. W. Prothero, Select Statutes, &c.; Elizabeth and Tierney (5 vols., London, 1839-1843); Dean W. F. Hook, Lives of James 1. (3rd ed., Oxford, 1906). Supplementary: Strype, Ecclesithe Archbishops of Canterbury (to 1663) (12 vols., London, 1860-astical Memorials (6 vols., 1513-1556); Annals (Elizabeth) (7 vols.); 1879); G. G. Perry. Students' English Church History (to 1884) Memorials of Cranmer (2 vols.); Lives of Parker (3 vols.), Grindal, (London, 1887), a carefully written book; A History of the English Whitgift (3 vols.), all with a large repertory of documents, also of Church, ed. Stephens and Hunt, in 8 vols., noticed below under Cheke, T. Smith and Aylmer (all Oxford, 1820-1824); Burnet, various periods; H. O. Wakeman, An Introduction to the History History of the Reformation, ed. N. Pocock (7 vols., Oxford, 1865), of the Church of England (London, 1896), a brightly written manual with many documents. Chronicles and early Histories: W. Camden, by a pronounced high churchman. Documents: D. Wilkins, Annales (Elizabeth), ed. T. Hearne (3 vols., 1717); Chronicle of Concilia (446-1717) (4 vols. fol., London, 1737), a splendid work; Queen Jane and Queen Mary, ed. J. G. Nichols (Camden Soc., 1850); A. W. Haddan and Bishop W. Stubbs, Councils and Ecclesiastical E. Hall, Chronicle (Henry VIII.), ed. C. Whibley (2 vols., London, Documents (3 vols., Oxford, 1869-1873), supersedes Wilkins so far 1904); N. Harpsfield, Treatise on the Pretended Divorce of Henry as it goes, but deals with English Church only to 870, with Welsh, VIII., ed. N. Pocock (Camden Soc., 1878); J. Foxe, Acts and Monu Scottish and Cumbrian churches to later dates; H. Gee and W. J. ments (often called "The Book of Martyrs"), ed. S. R. Cattley and Hardy, Documents of English Church History (to 1700) (London, G. Townsend (a book with many facts industriously gathered, many 1896), useful for students. Constitutional: Bishop W. Stubbs, documents and some errors) (8 vols., London, 1843-1849); H. Constitutional History of England (parts of) (3 vols., revised ed., Machyn, Diary (1550-1563), and Narratives of the Reformation, both Oxford, 1895-1897), a work of great learning; F. Makower, ed. J. G. Nichols (Camden Soc., 1854, 1859); W. Roper, The Life of Constitutional History of the Church of England, from the German Sir Thomas More, ed. S. Singer (1817), and other editions, a beautiful (London, 1895); F. W. Maitland, Roman Canon Law in the book by More's son-in-law; N. Sander, De origine ac progressu Church of England (London, 1898), authoritative. (See under schismatis Anglicani, continued by E. Rishton (Rome, 1586), CONVOCATION.) translated by D. Lewis (London, 1877) (Sander was a Roman Catholic priest who wrote in 1576; his language is violent but the narrative generally trustworthy); The Presbyterian Movement in the Reign of Queen Elizabeth, ed. R. G. Usher (R. Hist. Soc., 1905). Modern histories: J. H. Blunt, History of the English Reformation (London, 1878), a careful work, though of no great historical importance; T. E. Bridgett, Life of Blessed John Fisher (London, 1888); R. W. Dixon, History of the Church of England from the Abolition of the Roman Jurisdiction (5 vols., London, 1878-1892), a book showing great knowledge and insight: V. M. Doreau, Henry VIII et les martyres de la Chartreuse (Paris, 1890); H. Fisher, History of England 1485-1547, presents a brilliant and trustworthy narrative of ecclesiastical affairs during the reign of Henry VIII, From 597: Bede, Historia ecclesiastica, ed. C, Plummer (2 vols., Oxford, 1896), the primary authority to 731, trans. by J. A. Giles (Bohn's Library) and others; see also Eddi's contemporary "Vita Wilfridi," in Historians of York, ed. James Raine, Rolls series (3 vols., 1879-1894); W. Bright, Early English Church History (to 709) (3rd ed., Oxford, 1897), a learned and beautiful book; articles in Dictionary of Christian Biography (to 9th century), ed. W. Smith and H. Wace (4 vols., London, 1877-1887). Later Anglo-Saxon: In Chronicles and biographies, as Anglo-Saxon Chronicle, Two of the Saxon Chronicles, ed. C. Plummer (2 vols., 1892), trans. by B.Thorpe, Rolls series (1861), and others; Asser, Life of Alfred, ed. W. H. Stevenson (Oxford, 1904), trans. by Giles; Memorials of Dunstan, | ENGLEFIELD, SIR FRANCIS (c. 1520-1596), English Roman Catholic politician, born probably about 1520, was the eldest son of Sir Thomas Englefield of Englefield, Berkshire, justice of the common pleas. His mother was Elizabeth, daughter of Sir Robert Throckmorton, one of the well-known Catholic family of Coughton, Warwickshire. Francis, who succeeded his father in 1537, was too young to have taken any part in the opposition to the abolition of the Roman jurisdiction and dissolution of the monasteries; and he acquiesced in these measures to the extent of taking the oath of royal supremacy, serving as sheriff of Berkshire and Oxfordshire in 1546-1547, and accepting in 1545 a grant of the manor of Tilehurst, which had belonged to Reading Abbey. He was even knighted at the coronation of Edward VI. in February 1547. But the progress of the Reformation during that reign alienated him, and he attached his fortunes to the cause of the princess Mary, whose service he entered before 1551. In August of that year he was sent to the Tower for permitting Mass to be celebrated in Mary's household. He was released in the following March, and permitted to resume his duties in Mary's service. But in February 1553 he was again summoned before the privy council, and may have been in confinement at the crisis of July; perhaps he was only released on Mary's triumph, for his name does not appear among those who exerted themselves on her behalf before the middle of August. He was then sworn a member of the privy council like many others who owed their promotion to their loyalty rather than to their political abilities. Their numbers swelled the privy council and sadly impaired its efficiency; but Mary resisted the various attempts to get rid of them because she liked staunch friends, and regarded them as a salutary check upon the abler but less scrupulous members who had served Edward VI. as well as herself. Englefield sat as M.P. for Berkshire in all Mary's parliaments except that of April 1554, but received no higher political office than the lucrative mastership of the court of wards. and forms vol. v. of the Political History of England, ed. W. Hunt 1893-1895); T. Mozley, Reminiscences of Oriel and the Oxford and R. L. Poole (London, 1906); P. Friedmann, Anne Boleyn Movement (2 vols., London, 1882); J. H. Newman, Apologia pro (London, 1884), an important work; W. H. Frere, History of the Vita sua (London, 1864); R. Prothero, Correspondence of Dean English Church, 1558-1625, ed. W. R. W. Stephens and W. Hunt A. P. Stanley (2 vols., London, 1893); R. G. Wilberforce and A. (1904), scholarly; J. A. Froude, History of England (1527-1588), a Ashwell, Life of Bishop S. Wilberforce (3 vols., London, 1879) work of literary beauty, research and historical grasp, from an anti-Report of the Royal Commission on Ecclesiastical Courts (1883), and ecclesiastical standpoint, with some blemishes, but of increasing Report of the Royal Commission on Ecclesiastical Discipline (1906), value after the reign of Henry VIII. (12 vols., London, 1856-1870, both H.M. Stationery Office; Official Year Book of the Church of cheap editions, 1881-1882, 1893); J. Gairdner, History of the English England, S.P.C.K. (1906). (W. Hu.) Church, Henry VIII. to Mary, ed. Stephens and Hunt (London, 1902), by the highest authority on the period; H. E. Jacobs, The Lutheran Movement in England (Philadelphia, 1890), chiefly on progressive doctrinal change; A. F. Pollard, Henry VIII. (London, with illustrations 1902, with references 1905), an excellent general history of the reign, England under Protector Somerset (London, 1900), and Life of Cranmer (London, 1904). For Rebellion Period: Contemporary and carly: State Papers, Domestic, 1625-1649, ed. J. Bruce, W. D. Hamilton, Mrs S. C. Lomas (23 vols.), from 1649, ed. E. Green (13 vols.), and Calendars of Committees for Plundered Ministers, &c., all Record Publ.; Constitutional Documents of the Puritan Revolution, ed. S. R. Gardiner (Oxford, 1899); J. Evelyn, Diary, ed. A. Dobson (3 vols., London, 1906); also ed. W. Bray and ed. H. B. Wheatley; J. Hacket, Scrinia reserata, Life of Archbishop Williams (London, 1715); P. Heylyn, Cyprianus Anglicanus, Life of Archbishop Laud (Dublin, 1668); W. Laud, Works, ed. W. Scott and W. Bliss, Library of Anglo-Catholic Theology (7 vols., Oxford, 1847-1860); J. Milton, various Prose Works, ed. C. Symmons (7 vols., London, 1806); Puritan Visitations of Oxford, ed. M Burrows (Camden Soc., 1881). Later: W. H. Hutton, History of the English Church, 1625-1714, ed. Stephen and Hunt (London, 1903), and William Laud (London, 1895); S. R. Gardiner, History of England, under various titles, 1603-1657 (London, 1863-1903), and cr. 8vo edition begun 1883, a work of vast research and learning, contains fair and careful accounts of religious matters; D. Masson, Life of Milton (7 vols., London, 1859-1894); D. Neal, History of the Puritans, ed. J. Toulmin (3 vols., 1837); W. A. Shaw, The English Church, 1640-1660 (2 vols., London, 1900), and on the Westminster Assembly, Cambridge Modern History, iv. c. 12 (Cambridge, 1906); J. Stoughton, Ecclesiastical History of England, Civil Wars, &c. (4 vols., London, 1867-1870), by a dissenting divine, a careful and unprejudiced history: J. Walker, Sufferings of the Clergy (London, 1714). For Restoration and Revolution Period: R. Baxter, Reliquiae Baxterianae, ed. M. Sylvester (London, 1696); and E. Calamy, Abridgment of Life of Baxter (2 vols., 1713); R. Bentley, Life of Bishop Stillingflcel, with Works in 6 vols. (London, 1710); Bishop G. Burnet, History of his Own Time (6 vols., Oxford, 1783); G. Doyly, Life of Archbishop Sancroft (2 vols., London, 1821); W. Kennett (Bishop), Compleat History, vol. iii. (London, 1710); T. Lathbury, History of the Nonjurors (London, 1843); T. B. Macaulay, History of England (5 vols., London, 1858-1861); Magdalen College and James II., ed. J. R. Bloxam, Oxford Historical Society (Oxford, 1886): R. Nelson, Life of Bishop Bull, ed. Burton (Oxford, 1827); J. H. Overton, The Nonjurors (London, 1902), and Life in the English Church, 1660-1714 (2 vols., London, 1885); E. H. Plumptre, Life of Bishop Ken (2 vols., London, 1888); 1. Walton, Lives (Bishop G. Morley and others) (London, 1898, and frequently). For 18th century: C. J. Abbey, The English Church and its Bishops, 1700 1800 (2 vols., London, 1887); Č. J. Abbey and J. H. Overton, The English Church in the 18th Century (London, revised ed., 1887), a pleasant and useful book); R. Cecil, Life of John Newton (London, 1827); A. C. Fraser, Life of Bishop Berkeley, vol. iv. of Works (Oxford, 1871); Lord Hervey, Memoirs of the Reign of George II., ed. J. W. Croker (3 vols., London, 1884): A. H. Hore, The Church of England from William III, to Victoria (2 vols., Oxford, 1886); Hunt, Religious Thought in England (3 vols., London, 1873); Huntingdon, Selina, Countess of, Life and Times (2 vols., London, 1839-1840); J. Keble, Life of Bishop Wilson (Oxford, 1863): W. E. H. Lecky, History of England in the 18th Century, vols. i.-iii. and v. (8 vols., London, 1879-1890); Bishop T. Newton, Autobiography, with Works (6 vols., London, 1787); J. H. Overton and F. Relton, History of the English Church, 1714-1800, ed. Stephens and Hunt (London, 1906); W. Roberts, Memoir of Hannah More (4 vols., London, 1834); W. A. Spooner, Bishop Butler (London, 1891); Sir J. Stephen, Essays in Ecclesiastical Biography (2 vols., London, 1853), for an account of the Evangelicals early in the 19th century; Sir L. Stephen, English Thought in the 18th Century (2 vols., London, 1881), for theological controversies; H. Thompson, Life of Hannah More (London, 1838); R. Watson, Anecdotes of the Life of Bishop R. Watson (2 vols., London, 1818), presents a curious picture of a bishop's life 1782-1816; R. and S. Wilberforce, Memoir of W. Wilberforce (5 vols., London, 1838). See under METHODISM; WESLEY (family); and WHITEFIELD, GEORGE. For the Oxford Movement and onwards: A. W. Benn, English Rationalism in the 19th Century (2 vols., London, 1906); A. C. Benson, Life of Archbishop E. W. Benson (2 vols., London, 1899); J. W. Burgon, Lives of Twelve Good Men (2 vols., London, 1888); R. W. Church, History of the Oxford Movement (London, 1891); J. T. Coleridge, Life of Keble (Oxford, 1869); R. T. Davidson and W. Benham, Life of Archbishop A. C. Tait (2 vols., London, 1892); H. P. Liddon and J. O. Johnston, Life of Pusey (4 vols., London, He was an ardent believer in persecution, was present at Hooper's trial, sought Ascham's ruin, and naturally lost his office and his seat on the privy council at Elizabeth's succession. He retired to the continent before May 1559, and from that time until his death was an active participant in all schemes for the restoration of Roman Catholicism. At first his ideas took such comparatively mild forms as inducing the pope to send a legate to persuade Elizabeth to return to the fold, but gradually they grew more violent and treasonable, until Englefield became the close confidant of Cardinal Allen, Parsons and the "jesuited Catholics, who advocated forcible intervention by Spain and the succession of the infanta; in 1585 Englefield thought that Mary's succession, peaceful or other, would not be satisfactory unless it were owing to Spanish support and she were dependent on Philip. Englefield lived first at Rome, then in the Low Countries, and finally at Valladolid. He was blind for the last twenty years of his life, and received a pension of six hundred crowns from Philip. He had been outlawed in 1564 and his estates sequestered, but they were not forfeited until 1585, when an act of attainder was passed against Englefield. Even then some legal difficulties stood in the way of their appropriation by the crown, for Englefield, obviously with an eye to this contingency, had conditionally settled them on his nephew Francis. The long arguments on the point are given in Coke's Reports, and a further act was passed in 1592 confirming the forfeiture to the crown. The nephew, however, eventually recovered some of the family estates, and was created a baronet in 1612. His uncle was alive in September 1596, but apparently died at Valladolid about the end of that year. His tomb there used to be shown to visitors as that of an eminent man. |