[36] On the matter of exorcism the position of the Church of England became fixed by 1604. The question had been a cause of disagreement among the leaders of the Reformation. The Lutherans retained exorcism in the baptismal ritual and rivalled the Roman clergy in their exorcism of the possessed. It was just at the close of the sixteenth century that there arose in Lutheran Germany a hot struggle between the believers in exorcism and those who would oust it as a superstition. The Swiss and Genevan reformers, unlike Luther, had discarded exorcism, declaring it to have belonged only to the early church, and charging modern instances to Papist fraud; and with them seem to have agreed their South German friends. In England baptismal exorcism was at first retained in the ritual under Edward VI, but in 1552, under Bucer's influence, it was dropped. Under Elizabeth the yet greater influence of Zurich and Geneva must have discredited all exorcism, and one finds abundant evidence of this in the writings of Jewel and his followers. An interesting letter of Archbishop Parker in 1574 shows his utter incredulity as to possession in the case of Agnes Bridges and Rachel Pinder of Lothbury; see Parker's _Correspondence_ (Parker Soc., Cambridge, 1856), 465-466. His successor, the Calvinistic Whitgift, was almost certainly of the same mind. Bancroft, the next archbishop of Canterbury, drew up or at least inspired that epoch-making body of canons enacted by Convocation in the spring of 1604, the 72d article of which forbids any Anglican clergyman, without the express consent of his bishop obtained beforehand, to use exorcism in any fashion under any pretext, on pain of being counted an impostor and deposed from the ministry. This ended the matter so far as the English church was concerned. For this résumé of the Protestant and the Anglican attitude toward exorcism I am indebted to Professor Burr. [37] Harsnett, _A Declaration of Egregious Popish Impostures_ (London, 1605), 136-138. [38] It is not impossible that Harsnett was acting as a mouth-piece for Bancroft. Darrel wrote: "There is no doubt but that S. H. stand for Samuell Harsnet, chapline to the Bishop of London, but whither he alone, or his lord and hee, have discovered this counterfeyting and cosonage there is the question. Some thinke the booke to be the Bishops owne doing: and many thinke it to be the joynt worke of them both." _A Detection of that sinnful ... discours of Samuel Harshnet_, 7, 8. [39] From 1602 until 1609 he was archdeacon of Essex; see _Victoria History of Essex_, II, (London, 1907), 46.