CHAP. CHAPTER XXXI. RELIGIOUS PRINCIPLES OF THE PEOPLE- of the KING -OF THE MINISTERS. THE ancient and almost uninterrupted opposition of interests between the laity and clergy in England, and 1534. between the English clergy and the court of Rome, had Religious sufficiently prepared the nation for a breach with the of the sovereign pontiff; and men had penetration enough to people. discover abuses, which were plainly calculated for the principles temporal advantages of the hierarchy, and which they found destructive of their own. These subjects seemed proportioned to human understanding; and even the people, who felt the power of interest in their own breasts, could perceive the purpose of those numerous inventions which the interested spirit of the Roman pontiff had introduced into religion. But when the reformers proceeded thence to dispute concerning the nature of the sacraments, the operations of grace, the terms of acceptance with the Deity, men were thrown into amazement, and were during some time at a loss how to choose their party. The profound ignorance in which both the clergy and laity formerly lived, and their freedom from theological altercations, had produced a sincere but indolent acquiescence in received opinions; and the multitude were neither attached to them by topics of reasoning, nor by those prejudices and antipathies against opponents, which have ever a more natural and powerful influence over them. As soon, therefore, as a new opinion was advanced, supported by such an authority as to call up their attention, they felt their capacity totally unfitted for such disquisitions; and XXXI. 1534. they perpetually fluctuated between the contending CHAP. parties. Hence the quick and violent movements by which the people were agitated, even in the most opposite directions: hence their seeming prostitution, in sacrificing to present power the most sacred principles; and hence the rapid progress during some time, and the sudden as well as entire check soon after, of the new doctrines. When men were once settled in their particular sects, and had fortified themselves in an habitual detestation of those who were denominated heretics, they adhered with more obstinacy to the principles of their education; and the limits of the two religions thenceforth remained fixed and unchangeable. Nothing more forwarded the first progress of the reformers than the offer which they made, of submitting all religious doctrines to private judgment, and the summons given every one to examine the principles formerly imposed upon him. Though the multitude were totally unqualified for this undertaking, they yet were highly pleased with it. They fancied that they were exercising their judgment, while they opposed to the prejudices of ancient authority more powerful prejudices of another kind. The novelty itself of the doctrines; the pleasure of an imaginary triumph in dispute; the fervent zeal of the reformed preachers; their patience and even alacrity in suffering persecution, death, and torments; a disgust at the restraints of the old religion; an indignation against the tyranny and interested spirit of the ecclesiastics; these motives were prevalent with the people, and by such considerations were men so generally induced, during that age, to throw off the religion of their ancestors. But in proportion as the practice of submitting religion to private judgment was acceptable to the people, it appeared in some respects dangerous to the rights of sovereigns, and seemed to destroy that implicit obedience on which the authority of the civil magistrate is chiefly founded. The very precedent, of shaking so ancient and deep-founded an establishment as that of the Romish hierarchy, might, it was apprehended, prepare the way for other innovations. The republican spirit, which naturally took place among the reformers, increased this CHAP. jealousy. The furious insurrections of the populace, XXXI. excited by Muncer and other anabaptists in Germany", furnished a new pretence for decrying the reformation. 1534. Nor ought we to conclude, because Protestants in our time prove as dutiful subjects as those of any other communion, that therefore such apprehensions were altogether without any shadow of plausibility. Though the liberty of private judgment be tendered to the disciples of the reformation, it is not in reality accepted of; and men are generally contented to acquiesce implicitly in those establishments, however new, into which their early education has thrown them. Of the king. No prince in Europe was possessed of such absolute authority as Henry, not even the pope himself, in his own capital, where he united both the civil and ecclesiastical powers; and there was small likelihood that any doctrine which lay under the imputation of encouraging sedition could ever pretend to his favour and countenance. But besides this political jealousy, there was another reason which inspired this imperious monarch with an aversion to the reformers. He had early declared his sentiments against Luther; and having entered the lists in those scholastic quarrels, he had received from his courtiers and theologians infinite applause for his performance. Elated by his imaginary success, and blinded by a natural arrogance and obstinacy of temper, he had entertained the most lofty opinion of his own erudition; and he received with impatience, mixed with contempt, any contradiction to his sentiments. Luther also had been so imprudent as to treat in a very indecent manner his royal antagonist; and though he afterwards made the most humble submissions to Henry, and apologized for the vehemence of his former expressions, he never could efface the hatred which the king had conceived against him and his doctrines. The idea of heresy still appeared detestable as well as formidable to that prince; and whilst his resentment against the see of Rome had corrected one considerable part of his early prejudices, he had made it a point of honour never to relinquish the remainder. Separate as he stood from the Catholic church, and from the Roman pontiff, the head of it, he b See note [F], at the end of the volume. a Sleidan, lib. 4 & 5. XXXI. still valued himself on maintaining the catholic doctrine, CHAP. and on guarding, by fire and sword, the imagined purity of his speculative principles. 1534. ministers. Henry's ministers and courtiers were of as motley a Of the character as his conduct; and seemed to waver, during his whole reign, between the ancient and the new religion. The queen, engaged by interest as well as inclination, favoured the cause of the reformers: Cromwell, who was created secretary of state, and who was daily advancing in the king's confidence, had embraced the same views; and as he was a man of prudence and abilities, he was able very effectually, though in a covert manner, to promote the late innovations: Cranmer, Archbishop of Canterbury, had secretly adopted the Protestant tenets; and he had gained Henry's friendship by his candour and sincerity; virtues which he possessed in as eminent a degree as those times, equally distracted with faction and oppressed by tyranny, could easily permit. On the other hand, the Duke of Norfolk adhered to the ancient faith; and by his high rank, as well as by his talents, both for peace and war, he had great authority in the king's council: Gardiner, lately created Bishop of Winchester, had enlisted himself in the same party; and the suppleness of his character, and dexterity of his conduct, had rendered him extremely useful to it. All these ministers, while they stood in the most irreconcilable opposition of principles to each other, were obliged to disguise their particular opinions, and to pretend an entire agreement with the sentiments of their master. Cromwell and Cranmer still carried the appearance of a conformity to the ancient speculative tenets; but they artfully made use of Henry's resentment to widen the breach with the see of Rome. Norfolk and Gardiner feigned an assent to the king's supremacy, and to his renunciation of the sovereign pontiff; but they encouraged his passion for the Catholic faith, and instigated him to punish those daring heretics who had presumed to reject his theological principles. Both sides hoped, by their unlimited compliance, to bring him over to their party. The king, meanwhile, who held the balance between the factions, was enabled, by the courtship paid him both by Protestants and Catholics, to assume CHAP. an unbounded authority: and though in all his measures XXXI. he was really driven by his ungoverned humour, he 1534. casually steered a course which led more certainly to ar bitrary power, than any which the most profound politics could have traced out to him. Artifice, refinement, and hypocrisy, in his situation, would have put both parties on their guard against him, and would have taught them reserve in complying with a monarch whom they could never hope thoroughly to have gained: but while the frankness, sincerity, and openness of Henry's temper were generally known, as well as the dominion of his furious passions, each side dreaded to lose him by the smallest opposition, and flattered themselves that a blind compliance with his will would throw him cordially and fully into their interests. The ambiguity of the king's conduct, though it kept the courtiers in awe, served in the main to encourage the Protestant doctrine among his subjects, and promoted that spirit of innovation with which the age was generally seized, and which nothing but an entire uniformity, as well as a steady severity in the administration, could be able to repress. There were some Englishmen, Tindal, Joye, Constantine, and others, who, dreading the exertion of the king's authority, had fled to Antwerp, where the great privileges possessed by the Low Country provinces served, during some time, to give them protection. These men employed themselves in writing English of the re- books against the corruptions of the church of Rome; formation. against images, relics, pilgrimages; and they excited the curiosity of men with regard to that question, the most important in theology, the terms of acceptance with the Supreme Being. In conformity to the Lutherans, and other Protestants, they asserted that salvation was obtained by faith alone; and that the most infallible road to perdition was a reliance on good works; by which terms they understood as well the moral duties as the ceremonial and monastic observances. The defenders of the ancient religion, on the other hand, maintained the Farther progress e Burnet, vol. i. p. 159. a Sacrilegium est et impietas velle placere Deo per opera et non per solam fidem. Luther adversus Regem. Ita vides quam dives sit homo Christianus sive baptizatus, qui etiam volens non potest perdere salutem suam quantiscunque peccatis. Nulla enim peccata possunt eum damnare nisi incredulitas. Id. de Captivitate Babylonicâ. |