VIII which it did very effectually. Possibly some know- CHAP ledge of such an intention had been conveyed to Cranmer, and had overcome his opposition: for it is A.D. 1543 certain he did not oppose it (as stated by Foxe) in Parliament. But whatever the explanation of it, the fact is beyond dispute that the most cruel act against heretics that disgraced our Statute Book, so far as words go, was so administered or so neglected that it was practically inoperative.' The key of its practical operation was, indeed, the appointment of commissioners for searching out and trying heretics: but the appointment was suspended for a year, at least in London, and probably elsewhere, so that for a while the Act remained all but a dead letter. In the beginning of 1543, another Act was passed [35 Hen. VIII. cap. 5] "concerning the qualification of the Statute of the Six Articles," and this (which much lessened the power of the executive, and made secret information or trial illegal) appears to have been passed because the Statute which it modified had in some cases been brought into operation. The Act of Six Articles was certainly a dead letter in one respect. It produced no real uniformity of opinion. So far was it from doing so that it caused a rapid under-current of reaction against the very doctrines it was intended to uphold and when the strong hand of the King ceased to hold it in check, this reaction broke forth at once in a manner that would have astonished him if he could have witnessed it. During the remainder of Henry's reign there were no further direct dealings with doctrine, and what 7 It would be very pleasant to find that the mendicancy acts were equally inoperatiye as to their worst VIII CHAP was done respecting changes in divine service, religious customs, and the translation of the Holy Scriptures, is noticed in other chapters. We may, therefore, conclude our review of the doctrinal reformation of this reign with the remark that its importance has been very much underrated; and that, so far as it was an ecclesiastical movement, it settled the doctrine of the Church of England on very nearly its present footing. This was done by means of the two works which have been reviewed at length in the preceding pages, the "Institution of a Christian Man," and the "Necessary Doctrine and Erudition" which was afterwards compiled from its contents. It is also worthy of remark that this settlement of doctrine was entirely the work of the clergy. CHAPTER IX MODIFICATION OF THE DEVOTIONAL SYSTEM OF THE CHURCH OF ENGLAND IN THE REIGN OF HENRY THE EIGHTH THE (A.D. 1535-A.D. 1544] IX HE same influences which led to a re-construction CHAP of the doctrinal system of the Church of England, and which were glanced at in the opening of the last chapter, were also leading to a re-construction of its devotional system. In medieval times most persons had been disposed to take everything for granted which came to them on respectable authority. When a reaction from this submissiveness of intellect arose, many went to the opposite extreme, and were disposed to take nothing for granted however respectable the authority on which it came, and to disbelieve all that had been previously Extremes believed. Under the first influence men grew and incresuperstitious in their belief, under the second they dulity became superstitious in their incredulity: the one unreasonably afraid of believing too little, the other quite as unreasonable in the fear of believing too much. The conflict between these two schools of thought influenced the minds of sensible and judicious men. very conspicuously in the earlier portion of the Refor of credulity IX CHAP mation epoch, and even the most conservative were convinced that the time had come when much which had been received without doubt, and practised without question, must cease to form any part of the theory and practice of religion. Hence there was a growing tendency to look upon many customs which had sprung up in the Church of England as superstithought tious, and a growing desire that they should be abolished with this feeling there was also aroused another that customs which were not superstitious might yet be obsolete and inexpedient; and that in respect to these also a change was required. A middle school of The rest of the Ten Articles Abundant evidence that these three schools of thought existed is extant in the publications of the period: and, as might be expected, there is no want of evidence to show that those who felt the responsibility of their position as leading men in the Church, belonged generally to the intermediate class, who were influenced by both sides so far as each had good sense to support it, and who had no sympathy with the fanaticism of either.1 Such a state of opinion on the part of leading men in the Church would naturally lead to a grave review of our devotional system, and under the circumstances a review of it would be the last step on the way towards a reformation of it. The first decided movement in this direction was made by the Ten Articles of 1536, the latter five of 1 Lord Chancellor Audley writes to Cromwell from Old Ford, on Sept. 13, 1535, and among many other matters of business mentions a printed book about the taking away of Images, which he sends. He says that in the parts where he has been he has found much dis cord on the subject of worshipping saints and images, creeping to the cross, and such like ceremonies, and thinks it would be advisable to silence all such controversies until the King gave some final order respecting them. State Papers, i. 447. IX which were put forth under the title of "Articles CHAP concerning the laudable ceremonies used in the Church." These treat respectively of the subjects of A.D. 1536 images, the honour due to saints, the invocation of saints, rites and ceremonies, and purgatory: and the weighty character of the authority under which they were issued makes it desirable to give them at full length; taking up the document where it was dropped in the last chapter.2 siastical use of [VI] "AND FIRST OF IMAGES.-As touching images, truth The eccle it is that the same have been used in the Old Testament, and also for the great abuses of them sometimes destroyed images and put down; and in the New Testament they have been also allowed, as good authors do declare. Wherefore we will that all bishops and preachers shall instruct and teach our people committed by us to their spiritual charge, how they ought and may use them. And first, that there may be attributed unto them, that they be representers of virtue and good example, and that they also be by occasion the kindlers and stirrers of men's minds, and make men often remember and lament their sins and offences, especially the images of Christ and our lady; and that therefore it is meet that they should stand in the churches, and none otherwise to be esteemed: and to the intent the rude people should not from henceforth take such superstition, as in time past it is thought that the same hath used to do, we will that our bishops and preachers diligently shall teach them, and according to this doctrine reform their abuses, for else there might fortune idolatry to ensue, which God forbid. And as for censing of them, and kneeling and offering unto them, with other like worshipping, although the same hath entered by devotion, and fallen to custom; yet the people ought to be diligently taught that they in no ways do it, nor think it meet to be done to the same images, but only to be done to God, and in His honour although it be done before the images, whether it be of Christ, of the cross, or of our lady, or of any other saint beside. * See page 443. |