continually, ought to be received, accepted, and kept, as a perfect
doctrine apostolic." It is further taught in the same document in the
eighth article, that on "The Holy Catholic Church," that the Church is
"catholic, that is to say, not limited to any one place or region of the
world, but is in every place universally through the world where it
pleaseth God to call people to him in the profession of Christ's name
and faith, be it in Europe, Africa, or Asia. And all these churches in
divers countries severally called, although for the knowledge of the one
from the other among them they have divers additions of names, and for
their most necessary government, as they be distinct in places, so they
have distinct ministers and divers heads in earth, governors and rulers,
yet be all these holy churches but one holy church catholic, invited and
called by one God the Father to enjoy the benefit of redemption wrought
by our Lord and Saviour Jesu Christ, and governed by one Holy Spirit,
which teacheth this foresaid one truth of God's holy word in one faith
and baptism[3]."

[Footnote 3: Formularies of Faith in the Reign of Henry VIII.]

With the accession of Edward VI. the Protestant element in the
Reformation gained increased influence. Our question is, Did it succeed
in imprinting a new theory of the nature and authority of the Church on
the formal and authoritative utterances of the Church in England? The
first "Act of Uniformity" of 1549 contains the now familiar appeal to
Scripture and to the primitive Church, and the Book set forth is called
"The Book of Common Prayer and Administration of the Sacraments, and
other Rites and Ceremonies of the Church, after the Use of the Church of
England." The "Second Act of Uniformity," 1552, uses the same language
about the Church of England and the primitive Church. Passing on to the
reign of Elizabeth, in the "Injunctions" of 1559 there is set forth "a