tyrannical monarch, and the Reformation. 18 As the Pope still remained immovable, Henry, sustained by the opinions of the universities, determined to regard his previous marriage as void, and married Anne Boleyn, Nov. 14, 1532. To the papal ban he replied by declaring that the Pope had lost all authority in England (1534);1o and the oath of supremacy was administered, recognizing him as the head of the English Church.20

18 Complaints in the Lower House about the morals and avarice of the clergy; see Raumer, ii. 22.-After the fall of Wolsey, October, 1529, the King had the whole clergy arraigned, because, in opposition to the old law of Praemunire (long since fallen into disuse), they acknowledged a foreign jurisdiction, sought for papal bulls, and had processes before the legate. To free themselves they had to make a large grant. It is said, in the document which makes this grant, of the Synodus provincialis Cantuariensis, 24. Jan., 1531 (Conc. M. Brit., iii. 742), that: Tanta sunt illustrissimae ejus Majestatis in nos merita, quod nullis laudibus aequari-queant. Etenim sicut superioribus diebus universalem Ecclesiam-studiosissime calamo et sumtuosissimo bello contra hostes defendit;-sic impraesens quamplurimos hostes, maxime Lutheranos, in perniciem Ecclesiae et Cleri Anglicani, cujus singularem protectorem unicum et supremum dominum, et quantum per Christi legem licet, etiam supremum caput ipsius Majestatem recognoscimus, conspirantes, ac in Praelatorum et Cleri famam et personas sparsis famosis libellis, mendaciis et maledictis jampridem hoc animo debacchantes, ut illorum aestimationem laederent, et vulgo contemnendos propinarent; sapientissima ejus Majestas-taliter contudit et repressit, quod illorum audacia coepit refrigescere.-The Annates were forbidden by Parliament, February, 1532; confirmed by the King July 9, 1533: Burnet, i., App., p. 61. On Elizabeth Barton, the Maid of Kent, who had prophesied against the new marriage of the King, and was hung, April 20, 1534, with the priests who favored her, see Burnet, i. 87.

19 After the Pope had decided against Henry about the marriage, March 23, 1534 (Concil. Mag. Brit., iii. 769), the latter sent to all the spiritual corporations of his kingdom the question: An Romanus Pontifex habeat aliquam majorem jurisdictionem collatam sibi a Deo in s. Scriptura in hoc regno Angliae, quam alius quivis externus Episcopus? The answers, sent in May and June, replied in the negative to all the questions: they are given in Burnet, iii. p. 52; Conc. M. Brit., iii. 769 ss.; those of the Convocations (provincial synods) of Canterbury and York, and of the universities of Oxford and Cambridge, are the most noteworthy. Thereupon followed a royal edict, June 9, 1534, abolishing the usurped authority of the Pope (Conc. M. Brit., iii. 772); and the Parliament, Nov. 3, 1534, passed the Acts of Supremacy, reading (Stat. of the Realm, iii. p. 492, chap. 1. Thomas Morus by Rudhart, s. 442), “That the Kyng our Soveraign Lorde his heires and successours Kynges of this Realme shal be takyn accepted and reputed the onely supreme heed in erthe of the Churche of England callyd Anglicana Ecclesia." 20 The formulas then employed, see in Burnet, i., App., p. 74. Conc. M. Brit., iii. 780. Rymer, xiv. 487 ss. 554. The substance is: Loyalty to King Henry, in terris Ecclesiae Anglicanae supremo immediate sub Christo capiti, quod posthac nulli externo Principi aut Praelato, nec Romano Pontifici, quem Papam vocant, fidelitatem et obedientiam promittam aut dabo; Recognition of the royal marriage; further, quod Episcopus Romanus, qui in suis Bullis Papae nomen usurpat, et summi Pontificis primatum sibi arrogat, nihilo majoris neque auctoritatis aut jurisdictionis habendus sit, quam caeteri quivis Episcopi in Anglia vel alibi gentium in sua quisque dioecesi. Item quod soli dicto domino Regi et successoribus ejus adhaerebimus, atque ejus decreta ac proclamationes, insuper omnes Angliae leges-perpetuo manutenebimus, Episcopi Romani legibus, decretis et canonibus, si qui contra legem divinam et sacram Scripturam esse invenientur, imperpetuum renunciantes. Item quod nullus nostrum omnium in ulla vel pri

Thus Henry VIII. broke loose from the Pope11 without acceding to the Reformation. He wished to form an English State-Church, with the scholastic and Catholic dogmas, in which the King should rule as Pope.22 The adherents of the Pope23 and the friends of the Reformation24 now, in turn, ascended the scaffold. All, through fear, bowed to the will of the despotic ruler. Here, too, opinions were divided only between the two great antagonisms of the times. Thus, even in the Court, there was a reforming and a papal party. At the head of those who wished to advance to a complete reformation were Thomas Cranmer, Archbishop of Canterbury since 1533, and Thomas Cromwell, since 1534 Regis Vicarius generalis in rebus ecclesiasticis.25 The leaders of the papal party were the Duke of Norfolk, and Gardiner, Bishop of Winchester, who tried to hinder all innovations, so that at some future time they might more easily return to the old state of affairs. The Reforming party, supported by the Queen, Anne Boleyn, executed

vata vel publica concione quicquam ex sacris Scripturis desumtum ad alienum sensum detorquere praesumet, sed quisque Christum ejusque verba et facta simpliciter, aperte, sincere, et ad normam seu regulam sacrarum Scripturarum et vere catholicorum atque orthodoxorum Doctorum praedicabit catholice et orthodoxe.

21 To defend his revolt, Henry wrote, De Potestate Christianorum Regum in suis Ecclesiis contra Pontificis Tyrannidem et horribilem Impietatem (which seems not to have been published: Gerdes, iv. 236), Ed. Foxe, Bishop of Hereford, De Vera Differentia Regiae Potestatis et Ecclesiae, 1534; Steph. Gardiner, Bishop of Winchester, De Vera Obcdientia (Extracts in Schelhornii Amoenitates Hist. Eccl., i. 837). The King was most pleased with Rich. Sampsonis Oratio de dignitate et potestate Regis, 1535 (reprinted in Gerdes, iv., App., p. 148. All these writings are collected in the Reformatio Ecclesiae Anglicanae, quibus gradibus inchoata et perfecta sit. Lond., 1603, fol.). He sent it to his relative, Reginald Pole, then living in Italy, who, in reply, published the violent work, Pro Unitatis ecclesiasticae Defensione, 1535, and was made Cardinal for it, 1536. It appeared, Romae, 1539, fol. ; an account of it in Schelhornii Amoenitates Hist. Eccl., i. 1 ss. 22 Compare the Preface of the King to the Biblia Latina, of which he had an edition published, 1535: Nos itaque considerantes id erga Deum officii, quo suscepisse cognoscimur, ut in Regno simus, sicut anima in corpore, et sol in mundo, utque loco Dei judicium exerceamus in Regno nostro, et omnia in potestate habentes, quoad jurisdictionem, ipsam etiam Ecclesiam vice Dei sedulo regamus ac tueamur, et disciplinae ejus, sive augeatur, aut solvatur, nos ei rationem reddituri simus, qui nobis eam credidit, et in eo Dei vicem agentes, Deique habentes imaginem, quid aliud vel cogitare-potuimus, quam ut eodem confugeremus, ubi certo discendum esset, caet. Coins, with Latin, Greek, and Hebrew inscriptions: Henricus VIII. Angliae Franc. et Hib. Rex in terr. Eccles. Angl. et Hib. sub Christo caput supremum. See Biblioth. Anglaise, xiv. 18 ss.

23 There were several monks, especially Carthusians; then Fisher, Bishop of Rochester, 22d June, 1535 (Burnet, i. 192), Thomas More, 6th July, 1535 (Rudhart's Thomas More, s. 398).

24 Joh. Fryth, burned in London (see above, Note 7), June 22, 1533. In 1536 twelve German Anabaptists were burned (Foxe, p. 144); in 1538 Jo. Lambert, for denying transubstantiation (Foxe, 146). [In 1538 the Sacramentarians persecuted. Harding and Hewett were burned.] 25 His powers in Conc. M. Brit., iii. 784.

May 19, 1536, and Jane Seymour, who died Oct. 24, 1537, easily gained the ear of the King against the monks, who were the most zealous adherents of the Pope. The cloisters were subjected to a visitation26 in 1535; the smaller ones were then confiscated;27 and at last, after a revolt, set on foot by some monks, 1536,28 they were all abolished,29 and their pious frauds exposed to the gaze of the people.30 To confirm the position that neither the papacy nor monasticism was instituted by Christ, the Bible was diffused in the mother tongue, 1538,31 and recognized as the only source of

26 Burnet, i. 105. Instructions for the Visitors, Conc. M. Brit., iii. 786. Burnet, i., App., p. 75.

27 Immediately after the Visitation many of the cloisters were given up to the King by their occupants. First, the cloister of the Premonstrants, in Langdon, the Abbot of which had been surprised in company with a prostitute. In the document, Nov. 13, 1535 (in Rymer, xiv. 555), the Abbot and Convent themselves declare: Domus-statum -considerantes, quod nisi celeri remedio Regia provisione huic monasterio-brevi succurratur et provideatur, funditus in spiritualibus et temporalibus adnihiletur, dedimus et concessimus-Illustrissimo Principi-Henrico VIII.-dictum Monasterium, caet. A list of cloisters given up in the same form (1. c., p. 557). In other deeds resigning the property it is said (Burnet, i., App., p. 86): Quandoquidem-serio perpendimus, totam vivendi rationem, quam nos et Religio nostra hactenus observavimus,-potissimum in certis quibusdam ceremoniis et constitutionibus Episcopi Romani-consistere, illasque solummodo urgeri, nec veram legis divinae cognitionem ostendi,-submittentes nos ipsos potissimum exteris Potestatibus, quibus nunquam curae erat eos corrigere errores et abusus, qui nunc inter nos regnare deprehensi sunt, caet. Or: Quandoquidem-serio ad animum revocavimus, perfectionem vitae christianae non consistere in ceremoniis, tunica alba, larvis, nutationibus, gestatione cuculli, aliisque hujusmodi pontificiis ceremoniis, quibus nos hactenus potissimum exercuimus; sed veram viam Deo placendi,sincere nobis a domino nostro Jesu Christo, ejus Evangelistis, et Apostolis ostensam esse; nos imposterum eandem secuturi, et ad voluntatem supremi nostri sub Deo in terra capitis et Regis nos ipsos conformaturi, neque superstitiosas potestatis alicujus exterae traditiones observaturi,-renunciamus, caet. As a result of the decree of Parliament, 1536, for the suppression of monasteries that had less than twelve occupants (Burnet, i. 110), 376 were abolished.

28 First in the county of Lincoln; Burnet, i. 129.

29 In the form of resigning them; however, this was in part forced; Burnet, i. 133. The Parliament confirmed, in May, 1539, all these resignations (1. c., p. 146), and confiscated, in 1540, the property of the Johannite Order (p. 154).

30 Burnet, i. 136.

31 This had been already set on foot in 1534 (see Conc. Mag. Brit., iii. 776), and in 1536 (Burnet, I. iii.), by the provincial Synod of Canterbury, on the proposal of Cranmer. The publishing was at first begun in Paris, but destroyed before its completion (Sleidanus, 1. xii., ed. am Ende, ii. 124); then again printed in London (Le Long Biblioth. Sacra, ii. 325). At the same time appeared a royal order (Burnet, i., App., p. 101. Gerdes, iv., App., p. 186) that the parish priests should so put up this English Bible in the churches that it could be read by all, and should exhort to the reading of it: ita tamen ut sedulo moneas, ut omnes vitent altercationes et litigia, atque in pervestigando vero sensu honesta utantur sobrietate, explicationemque locorum obscurorum viris in Scriptura sacra exercitatis relinquant. Every four months there must be preaching at least once in every church, in which should be proclaimed, pure et sincere verum Christi Evangelium, and the people exhorted-ad opera caritatis, misericordiae et fidei in

doctrine.32 While the way was thus opening for the knowledge of a purer faith, the separation from Rome was made remediless by the bull of excommunication issued by Paul III., Dec. 7, 1538,33 who had hitherto refrained in the hope of yet gaining the King. Yet Henry was still very far behind the principles of the German Reformation; his relation to the German Protestant rulers was merely an external one, founded in their common interest against the Pope. By the bloody statute of July 28, 1539,35 limits were imposed upon the Reformation. A Catechism, The Institution of a Christian Man, 1537 (new edition, 1540), explained to the people the royal system of belief:36 all who went beyond

34

Scriptura mandata; and be taught-non fidendum esse in ullis aliis hominum arbitrio extra Scripturas excogitatis operibus, peregrinationibus religiosis, oblatione nummorum, candelarum, vel cereorum, imaginibus ac reliquiis, vel earundem deosculatione, recitatione certarum precum, caet.

32 As early as 1536 Cromwell had proposed a Convocation in the name of the King (Burnet, i. 122), ut ritus et ceremoniae ecclesiasticae ad normam Scripturae sacrae corrigantur,-absurdum namque esse, potius ad glossas et Pontificum decreta, quam ipsam Scripturam, quae sola religionis leges contineat, recurrere. In consequence, Articles of Reformation were agreed upon by the Convocation, and modified and decreed by the King (Burnet, c.; Conc. M. Brit., iii. 817): I. All were to believe the Holy Scriptures and the three oecumenical symbols. II. Against the Anabaptists. III. Repentance consists in contritio, confessio, and emendatio vitae. With contrition must be joined faith in God's grace, so that the forgiveness of sin is not to be looked for from one's own merit, but from the merits of Christ. Priestly absolution and auricular confession are recognized. IV. Transubstantiation. V. Necessity of good works, which, however, are wrought within the soul by the Holy Ghost. VI. Images are means of edification, but are not to be worshiped. VII. From saints can not be received any thing that can not be received from God alone; their virtues are to be imitated, and they may be invoked for their intercessions, yet without superstition. VIII. Ritual and ceremonies of worship the people are to regard, not as necessary, but as useful. IX. To pray for souls in purgatory, and to do this in the mass, and to give alms, is accordant with Christian love. But it is a superstition that papal indulgences and masses, read at certain places, are of any special avail there. [Comp. C. Hardwick, Art. Relig., new ed., 1859.]

33 It was made out Aug. 30, 1535 (Conc. M. Brit., iii. 792), but suspended and proclaimed Dec. 7, 1538 (1. c., p. 840). See it in Burnet, i., App., p. 93.

34 The letter of the Smalcald confederates, Feb. 16, 1531 (Melanthonis Opp., ed. Bretschneider, ii. 477), he answered in a friendly way, referring to their errors, May 3 (Seckendorf Comm. de Lutheranismo, iii. 13).—On the negotiations, 1535, 1538, see above, Div. I., § 7, Note 24.

35 Conc. M. Brit., iii. 848. Burnet, i. 145. Ranke's Zeitalter d. Reform., v. 158. It consisted of VI. Articles: I. Transubstantiation confirmed; II. Communio sub utraque needless; III. Priests, after consecration, can not marry, divina lege; IV. Vows of chastity, V. Private masses, and, VI. Auricular confession, are confirmed. Those who disobeyed these articles were to be punished, in most cases, by death and confiscation of property. Comp. the opinion of the Wittenberg divines on this edict, Oct. 23, 1539, in Bretschneider, iii. 797; and Melancthon's letter, Nov. 1, to the King, by request of the Elector, full of the most earnest representations against-Edictum contra piam doctrinam et Ecclesiae necessariam, quam profitemur, editum, 1. c., p. 804. Seckendorf, iii. 226. 36 On the first edition, see Neal's Hist. Puritans, i. 33; on the second, wholly revised, Burnet, i. 159. (The theological controversy on the sacraments that here sprung up,

40

it,37 as well as those who did not come up to it, were executed ;38 even Cromwell's head fell, July 20, 1540.39 Only Cranmer, under these difficult circumstances, was able to maintain the confidence of the King. The theological despot at first believed that by making the Scriptures free he would gain the convictions of the people in favor of his doctrines;41 but he soon found out his error, and limited the reading of them to those in high life, 1543.42

In Ireland the ecclesiastical decrees of Henry were also proclaimed; but they met with invincible hinderances from the rude culture of the clergy and people, and the opposition of the latter to the English rule.43

§ 27.

UNDER EDWARD VI. († JULY 6, 1553) AND MARY († Nov. 17, 1558).

Edward VI. came to the throne at the age of nine years. A regency was formed, with the Duke of Somerset, as Protector, at the head, in which the Reforming party had the majority.1 Cran

in the App., p. 112.) A third edition, 1543, is said to deviate again from the second (Gerdes, Hist. Ref., iv. 316).

37 In a short time after this statute 500 persons were imprisoned, among them Bishops Shakton, of Salisbury, and Latimer, of Worcester, who were compelled to resign (Burnet, i. 149). The executions began after Cromwell's fall. Three preachers were executed July 30, 1540; one of them was Robert Barnes, who had treated with Melancthon in 1535 as the King's envoy (Burnet, i. 163 ss.). Luther published in German an account of this martyr's death (Walch's ed., Th. xxi., App., s. 186). Among the later executions, that of Anna Askew, 1546, made a great excitement; Foxe, p. 184; Gerdes, iv. 334. [In Henry's reign the victims were two queens, two archbishops, eight bishops, thirteen abbots, five hundred monks, thirty nobles, and four hundred others.] 38 With Barnes two papists were also executed (Burnet, i. 164).

39 Foxe, p. 154. Burnet, i. 154.

40 He was accused 1543 (Burnet, i. 179), and 1546 (1. c., p. 187).

41 In May, 1542, the order was renewed for setting up the English Bible in the churches for the use of the laity (Burnet, i., App., p. 134), but with the notice that this was not ut aliquis ex laicis, Biblia sacra legens, ullam disputationem, vel mysteriorum divinorum expositionem instituere praesumat; sed ut quivis laicus cum humilitate, mansuetudine et reverentia pro sua instructione, aedificatione et vitae emendatione-ea legat.

42 Burnet, i. 177. In the order it is said: Quemvis nobilem posse curare, ut Biblia in aedibus suis placide et sine turbis legantur. Cuivis mercatori, si sit paterfamilias, eadem legere licitum esse: mulieribus vero, opificibus tironibus, artificibus servis, aliisque servis, imo etiam agricolis vel colonis minime.

43 See Primordia Reformationis Hibernicae, in Gerdesii Miscellanea Groning., vii. 1 (translated from the English, The Phenix, 2 vols., Lond., 1707. 1708. 8.), p. 120 ss. [The Irish Parliament in 1537 recognized the ecclesiastical supremacy of Henry, though Archbishop Cromer, of Armagh († 1543), resisted. Relics and images were banished, but no spiritual reform effected. Dorodull, Cromer's successor, opposed all innovations. Bishop Bale, of Ossory, preached more decisive reforms, 1553.]

1 Burnet, ii. 26.