Which legislation, passed in 1662 forced all clergy to accept the '39 articles' of the Church of England?
"Act of Uniformity 1662 The Act of Uniformity 1662 (14 Car 2 c 4) is an Act of the Parliament of England. (It was formerly cited as 13 & 14 Ch.2 c. 4, by reference to the regnal year when it was passed on 19 May 1662.) It prescribed the form of public prayers, administration of sacraments, and other rites of the Established Church of England, according to the rites and ceremonies prescribed in the Book of Common Prayer. Adherence to this was required in order to hold any office in government or the church, although the 1662 edition of"
"of England, and in 1647 the Westminster Confession of Faith was issued which decreed a 39-book OT and 27-book NT, the others commonly labelled as ""Apocrypha"" were excluded. Today this decree is a Protestant distinctive, a consensus of Protestant churches, not limited to the Church of Scotland, Presbyterianism, and Calvinism, but shared with Baptist and Anabaptist confessions of faith also. With the Restoration of the Monarchy to Charles II of England (1660–1685), the Church of England was once again governed by the Thirty-Nine Articles, as printed in the Book of Common Prayer (1662), which explicitly excludes the Apocrypha from the"
"the past twelve months from holding office in a city or corporation. It also required officeholders to swear the Oath of Allegiance and Oath of Supremacy, to swear belief in the Doctrine of Passive Obedience, and to renounce the Covenant. In 1662, the Cavalier Parliament passed the Act of Uniformity of 1662, restoring the Book of Common Prayer as the official liturgy. The Act of Uniformity prescribed that any minister who refused to conform to the Book of Common Prayer by St. Bartholomew's Day 1662 would be ejected from the Church of England. This date became known as Black Bartholomew's"
"by Christians worldwide. The Act of Uniformity of 1662 required churchmen to use all rites and ceremonies as prescribed in the Book of Common Prayer. It also required episcopal ordination of all ministers of the Church of England—a pronouncement most odious to the Puritans, the faction of the church which had come to dominance during the English Civil War and the Interregnum. Consequently, nearly 2,000 clergymen were ""ejected"" from the established church for refusing to comply with the provisions of the act, an event referred to as the Great Ejection. The Great Ejection created an abiding public consciousness of non-conformity."
"the 19th century. The stipulations of Articles XXV and XXVIII were regularly invoked by evangelicals to oppose the reintroduction of certain beliefs, customs, and acts of piety with respect to the sacraments. In response, John Henry Newman's Tract 90 attempted to show that the 39 Articles could be read according to an Anglo-Catholic interpretation. Adherence to the Articles was made a legal requirement by the English Parliament in 1571. They are printed in the Book of Common Prayer and other Anglican prayer books. The Test Act of 1672 made adherence to the Articles a requirement for holding civil office in"
"insisting on adherence to the 1559 religious settlement. Meanwhile, at Cambridge, professor Thomas Cartwright, a long-time opponent of vestments, offered a series of lectures in 1570 on the Book of Acts in which he called for the abolition of episcopacy and the creation of a presbyterian system of church governance in England. Puritans were further dismayed when they learned that the bishops had decided to merge the vestarian controversy into the requirement that clergy subscribe to the Thirty-Nine Articles: at the time they swore their allegiance to the Thirty-Nine Articles, the bishops also required all clergymen to swear that the"
"not conform to the Act of Uniformity (1662) establishing the Church of England as the only legally approved church, though they were in many ways united by their common confessions, built on the Westminster Confession. During the English Civil War (1642–1649), the English Parliament raised armies in an alliance with the Covenanters who by then were the de facto government of Scotland, against the forces of Charles I, King of England, Scotland and Ireland. The purpose of the Westminster Assembly, in which 121 Puritan clergymen participated, was to provide official documents for the reformation of the Church of England. The"
"Clergy Act 1640 The Clergy Act 1640 (also known as the Bishops Exclusion Act or the Clerical Disabilities Act) (16 Car. I, c.27) was an Act of Parliament of the Parliament of England passed in 1642 by the Long Parliament. As the 1630s progressed, there was increasing dissatisfaction with Charles I's attempts at personal rule, and at the perceived connivance of the bishops. The mood in the country was for the Anglican episcopal system of church government to be replaced with local government by presbyters, either on the Scottish or the English model. Charles raised the temperature when he raised"
"Ordination of Ministers Act 1571 The Ordination of Ministers Act 1571 (13 Eliz 1 c 12) was an Act of the Parliament of England. Its principal provision was to require clergy of the Church of England to subscribe to the ""Thirty-Nine Articles of Religion"". The whole Act, so far as it extended to Northern Ireland, was repealed by section 1 of, and Schedule 1 to, the Statute Law Revision Act 1953. The whole Act, so far as unrepealed, was repealed by section 1 of, and Part II of the Schedule to, the Statute Law (Repeals) Act 1969. This section was"
"ejecting 400 Ministers from their livings, restoring patronage in the appointment of Ministers to congregations and allowing the King to proclaim the restoration of Bishops to the Church of Scotland. The Abjuration Act of 1662 ""..was a formal rejection of the National Covenant of 1638 and the Solemn League and Covenant of 1643. These were declared to be against the fundamental laws of the kingdom. The Act required all persons taking public office to take an oath of abjuration not to take arms against the king, and rejecting the Covenants. This excluded most Presbyterians from holding official positions of trust."""
"of Uniformity 1662 made the use of the Anglican Book of Common Prayer compulsory; the Conventicle Act 1664 prohibited religious assemblies of more than five people, except under the auspices of the Church of England; and the Five Mile Act 1665 prohibited expelled non-conforming clergymen from coming within five miles (8 km) of a parish from which they had been banished. The Conventicle and Five Mile Acts remained in effect for the remainder of Charles's reign. The Acts became known as the Clarendon Code, after Lord Clarendon, even though he was not directly responsible for them and even spoke against"
"of the regime: (1) all clergymen were required to subscribe to the Thirty-Nine Articles; (2) all laity were required to take communion according to the rite of the Book of Common Prayer in their home parish at least once a year; and (3) it became a treasonable offence to say that the queen was a heretic or a schismatic. In this pro-Protestant, anti-Catholic environment, the Puritan faction sought to push further reforms on the Church of England. John Foxe and Thomas Norton presented a reform proposal initially drawn up under Edward VI to Parliament. Elizabeth quickly dismissed this proposal, however,"
"which the scruples of the Presbyterians and Congregationalists concerning the Prayer Book were formally discussed. Yet since the Cavalier Parliament was filled with Laudians, 1662 saw the enactment of the Act of Uniformity 1662. All ministers were to be ordained or re-ordained by a bishop, they were to renounce the Solemn League and Covenant, promise loyalty to the Prayer Book, and subscribe the Thirty-Nine Articles. Since Manton was on favorable terms with Charles II he was offered the Deanery of Rochester, but he refused on conscience grounds. Manton's last years were tumultuous. The Act of Uniformity led to the ""Great"
"as the Clarendon Code, to cement the episcopal Anglican church as the official church of England. The Clarendon code is normally given as the following four acts: The Quaker Act 1662, specifically targeting Quakers, can also be cited as part of the new religious 'code'. In January 1661, the Fifth Monarchists, anticipating the arrival of Jesus Christ to claim the throne, led a succession of revolts under the command of Vavasor Powell and Thomas Venner. To silence radical agitators and pamphleteers, Parliament passed the Licensing of the Press Act 1662, instituting government censorship of the press. On the economic legislation,"
"of Uniformity 1662 required the use of all the rites and ceremonies in the Book of Common Prayer in church services. Revd. Allot, a puritan, was one of nearly two thousand clergymen who refused to conform and were removed from office in the Great Ejection from the Church of England for not complying with the Act. He went to London and ministered in private, but died soon afterwards. The Act encouraged the notion of non-conformity and religious dissent in English society. By 1676 it was of urgent interest to discover the religious opinions of the people, since the Catholic James"
"Oxford. Another Act, the Quaker Act (1662), required subjects to swear an oath of allegiance to the king, which Quakers did not do out of religious conviction. The Book of Common Prayer introduced by Charles II was substantially the same as Elizabeth's version of 1559, itself based on Cranmer's earlier versions of 1549 and 1552. Apart from minor changes this remains the official and permanent legal version of prayer authorised by Parliament and Church. The Toleration Act 1688 allowed certain dissenters places and freedom to worship, provided they accept to subscribe to an oath. The provisions of the Act of"
"Thirty-nine Articles The Thirty-nine Articles of Religion (commonly abbreviated as the Thirty-nine Articles or the XXXIX Articles) are the historically defining statements of doctrines and practices of the Church of England with respect to the controversies of the English Reformation. The Thirty-nine Articles form part of the ""Book of Common Prayer"" used by both the Church of England and the Episcopal Church. Several versions are available online. When Henry VIII broke with the Roman Catholic Church and was excommunicated, he formed a new Church of England, which would be headed by the monarch (himself) rather than the pope. At this"
"the parliamentary session of 1662 the Church of Scotland was restored as the national Church and all office-holders were required to renounce the Covenants. Church ministers were forced to accept the new circumstances or lose their livings. Up to a third, at least 270, of the ministry refused. Most of the vacancies occurred in the south-west of Scotland, an area particularly strong in its Covenanting sympathies. Some of the ministers also took to preaching in the open fields in conventicles, often attracting thousands of worshippers. The King's first political action in Scotland was to appoint officers of state and members"
"or attempt to alter the government of Church or State. The latter involved swearing to obey the 1662 prayer book. Thousands of ministers were deprived of a living under this act. <br> Five Mile Act 1665 The Five Mile Act, or Oxford Act, or Nonconformists Act 1665, is an Act of the Parliament of England (17 Charles II c. 2), passed in 1665 with the long title ""An Act for restraining Non-Conformists from inhabiting in Corporations"". It was one of the English penal laws that sought to enforce conformity to the established Church of England, and to expel any who"
"England until its repeal in 1828. Students at Oxford University were still expected to sign up to them until the passing of the Oxford University Act 1854. In the past, in numerous national churches and dioceses, those entering Holy Orders had to make an oath of subscription to the Articles. Clergy of the Church of England are required to affirm their loyalty to the Articles and other historic formularies (the Book of Common Prayer and the Ordering of Bishops, Priests and Deacons). The Church of Ireland has a similar declaration for its clergy, while some other churches of the Anglican"
"a political issue that had its foundation in religion. Between 1660 and 1665, Parliament passed a series of laws that restricted the rights of dissenters: they could not hold political office, teach school, serve in the military or attend Oxford and Cambridge unless they ascribed to the thirty-nine Articles of the Church of England. In 1689, a Toleration Act was passed that restored some of these rights, if dissenters subscribed to 36 of the 39 articles (Catholics and Unitarians were excluded), but not all Dissenters were willing to accept this compromise and many refused to conform. Throughout the 18th century"
"of England, and likewise, taken the Oath of Supremacy. The first provision excluded all non-conformists; the second Catholics only. The Test Act 1673 imposed on all officers, civil and military, a ""Declaration against Transubstantiation"", whereby Catholics were debarred from such employment. Five years later, the Test Act 1678 required all members of either House of Parliament, before taking their seats, to make a ""Declaration against Popery"", denouncing Transubstantiation, the Mass and the invocation of saints as idolatrous. With the Revolution of 1688 came a new crop of penal laws. These laws were more likely to be enforced. The sanguinary penalties"
"rejected; and 1,760 clergymen were deprived of their livings for failing to subscribe to the 1662 Book. From this date onwards dissenting Protestant congregations were to be found throughout England, and the established church no longer claimed or sought to comprehend all traditions of Protestant belief. In Ireland and in many of England's American Colonies, the numbers who subscribed to Presbyterian congregations formed the majority of the Protestant population; while in Scotland from 1689, following the accession of William and Mary, Presbyterian church polity was revived, and constituted in that kingdom, the established church; so that those ministers and congregations"
"including James Ussher, later Archbishop of Armagh and primarily responsible for the Irish Articles. Similar to the Church of England's Thirty-Nine Articles drawn up by Archbishop Laud, these are more detailed, less ambiguous and often explicitly Calvinist. In 1634, the Irish Parliament adopted Laud's 39 Articles in 1634 but Ussher ensured they were in addition to the Irish Articles, not a replacement. After the Restoration of 1660, the Thirty-Nine Articles were retained and remained the official doctrine of the Church of Ireland even after disestablishment. The policy adopted under Charles I claimed the Church of Ireland to be the original"
"communion did not imply adoration of the species of the Eucharist nor ""to any Corporal Presence of Christ's natural Flesh and Blood""—which, according to the rubric, were in heaven, not here. Unable to accept the new book, 936 ministers were deprived. (: ) In effect, the 1662 Prayer Book marked the end of a period of just over 100 years, when a common form of liturgy served for almost all reformed public worship in England and the start of the continuing division between Anglicans and Nonconformists. The actual language of the 1662 revision was little changed from that of Cranmer."
"the Church of England, the Church of Scotland and the Church of Ireland. The Church of England had adopted the mildly Calvinistic Thirty-Nine Articles and the more explicitly Calvinistic Lambeth Articles, both of which had been written in the second half of the 16th century. The Church of Scotland adhered to the Calvinistic Scots Confession, although Scots had been forced to somewhat compromise on their ecclesiology. In 1615, the Church of Ireland adopted the explicitly Calvinistic Irish Articles, which had largely been written by James Ussher, later Archbishop of Armagh. Also in Ireland, the settling of the on the northeast"
"the only time when the House of Lords was exclusively hereditary. Clergy Act 1640 The Clergy Act 1640 (also known as the Bishops Exclusion Act or the Clerical Disabilities Act) (16 Car. I, c.27) was an Act of Parliament of the Parliament of England passed in 1642 by the Long Parliament. As the 1630s progressed, there was increasing dissatisfaction with Charles I's attempts at personal rule, and at the perceived connivance of the bishops. The mood in the country was for the Anglican episcopal system of church government to be replaced with local government by presbyters, either on the Scottish"
"The result was that Catholicism came to be identified with a sense of nativism and Protestantism came to be identified with the State. The established church in Ireland underwent a period of more radical Calvinist doctrine than occurred in England. James Ussher (later Archbishop of Armagh) authored the Irish Articles, adopted in 1615. In 1634, the Irish Convocation adopted the English Thirty-Nine Articles alongside the Irish Articles. After the Restoration of 1660, it seems that the Thirty-Nine Articles took precedence; they remain the official doctrine of the Church of Ireland even after disestablishment. The Penal Laws, first introduced in the"
"of traditional teachings on all questions. Communion in one kind, compulsory clerical celibacy, vows of chastity and votive masses were acceptable by divine law. Protestants achieved a minor victory on auricular confession, which was declared ""expedient and necessary to be retained"" but not required by divine law. In addition, although the real presence was affirmed in traditional terminology, the word ""transubstantiation"" itself did not appear in the final version. The Act of Six Articles became law in June 1539, which, unlike the Ten Articles, gave the Six Articles statutory authority. Harsh penalties were attached to violations of the Articles. Denial"
"Great Ejection The Great Ejection followed the Act of Uniformity 1662 in England. Several thousand Puritan ministers were forced out of their positions by Church of England clergy, following the changes after the restoration to power of Charles II. It was a consequence (not necessarily intended) of the Savoy Conference of 1661. The Act of Uniformity prescribed that any minister who refused to conform to the ""Book of Common Prayer"" by St. Bartholomew's Day (24 August) 1662 should be ejected from the Church of England. This date became known as Black Bartholomew's Day among dissenters, a reference to the fact"
"in the military or attend Oxford and Cambridge unless they ascribed to the thirty-nine Articles of the Church of England. In 1689, a Toleration Act was passed that restored some of these rights, if dissenters subscribed to 36 of the 39 articles (Catholics and Unitarians were excluded), but not all Dissenters were willing to accept this compromise and many refused to conform. Throughout the 18th century Dissenters were persecuted and the laws against them were erratically enforced. Dissenters continually petitioned Parliament to repeal the Test and Corporation Acts, claiming that the laws made them second-class citizens. The situation worsened in"
"entire nation, following the restoration of the monarchy in 1660, King Charles II openly supported the Church of England at the exclusion of the Presbyterians. In fact, it wasn't until the 1689 Act of Toleration, in the wake of the Glorious Revolution, that freedom of worship was established in England for non-Anglican Protestants Nevertheless, the Westminster Confession & Catechisms replaced the Scots Confession as the subordinate standards for the Church of Scotland and are the confessional standards of most Presbyterians around the world. In the second half of the 1630s, Calvinistic Baptists emerged. Eventually, in 1644, they published their own"
"sharp laws against the ungovernable Quakers. In England the Act of Uniformity (1662) came into force in August, and many non-subscribing ministers were ejected. Accordingly in September the Halfway Covenant was re-formulated: in October the King's letter was brought into the Massachusetts Court, and Wilson, Mather, Symmes and John Allin entered with the Result of the Synod, for which they together wrote the preface in its published form. In 1663 Zechariah Symmes junior was preaching in Rehoboth, Plymouth Colony, and sharing duties with John Myles, who in that year departed to found the First Baptist Church in Swansea. In the"