Chapter XXXII: Henry VIII (2)

But the most dangerous symptom for the clergy in Scotland was, that the nobility, from the example of England, had cast a wishful eye on the church revenues, and hoped, if a reformation took place, to enrich themselves by the plunder of the ecclesiastics. James himself, who was very poor, and was somewhat inclined to magnificence, particularly in building, had been swayed by like motives; and began to threaten the clergy with the same fate that had attended them in the neighboring country. Henry also never ceased exhorting his nephew to imitate his example; and being moved, both by the pride of making proselytes, and the prospect of security, should Scotland embrace a close union with him, he solicited the king of Scots to meet him at York; and he obtained a promise to that purpose.

The ecclesiastics were alarmed at this resolution of James, and they employed every expedient in order to prevent the execution of it. They represented the danger of innovation; the pernicious consequences of aggrandizing the nobility, already too powerful; the hazard of putting himself into the hands of the English, his hereditary enemies; the dependence on them which must ensue upon his losing the friendship of France, and of all foreign powers. To those considerations they added the prospect of immediate interest, by which they found the king to be much governed: they offered him a present gratuity of fifty thousand pounds: they promised him that the church should always be ready to contribute to his supply: and they pointed out to him the confiscation of heretics, as the means of filling his exchequer, and of adding a hundred thousand pounds a year to the crown revenues.[*] The insinuations of his new queen, to whom youth, beauty, and address had given a powerful influence over him, seconded all these reasons; and James was at last engaged, first to delay his journey, then to send excuses to the king of England, who had already come to York in order to be present at the interview.[**]

* Buchanan, lib. xiv. Drummond in Ja. V. Pitscotie, ibid.
Knox.

** Henry had sent some books, richly ornamented, to his
nephew, who, as soon as he saw by the titles, that they had
a tendency to defend the new doctrines, threw them into the
fire, in the presence of the person who brought them;
adding, it was better he should destroy them, than they him.
See Epist. Reginald Pole, part i. p. 172.

Henry, vexed with the disappointment, and enraged at the affront, vowed vengeance against his nephew; and he began, by permitting piracies at sea and incursions at land, to put his threats in execution. But he received soon after, in his own family, an affront to which he was much more sensible, and which touched him in a point where he always showed an extreme delicacy. He had thought himself very happy in his new marriage: the agreeable person and disposition of Catharine had entirely captivated his affections; and he made no secret of his devoted attachment to her. He had even publicly, in his chapel, returned solemn thanks to Heaven for the felicity which the conjugal state afforded him; and he directed the bishop of Lincoln to compose a form of prayer for that purpose. But the queen’s conduct very little merited this tenderness: one Lascelles brought intelligence of her dissolute life to Cranmer; and told him that his sister, formerly a servant in the family of the old duchess of Norfolk, with whom Catharine was educated, had given him a particular account of her licentious manners. Derham and Mannoc, both of them servants to the duchess, had been admitted to her bed; and she had even taken little care to conceal her shame from the other servants of the family. The primate, struck with this intelligence, which it was equally dangerous to conceal or to discover, communicated the matter to the earl of Hertford and to the chancellor. They agreed, that the matter should by no means be buried in silence; and the archbishop himself seemed the most proper person to disclose it to the king. Cranmer, unwilling to speak on so delicate a subject, wrote a narrative of the whole, and conveyed it to Henry, who was infinitely astonished at the intelligence. So confident was he of the fidelity of his consort, that at first he gave no credit to the information; and he said to the privy-seal, to Lord Russel, high admiral, Sir Anthony Brown, and Wriothesley, that he regarded the whole as a falsehood. Cranmer was now in a very perilous situation; and had not full proof been found, certain and inevitable destruction hung over him. The king’s impatience, however, and jealousy prompted him to search the matter to the bottom; the privy-seal was ordered to examine Lascelles, who persisted in the information he had given; and still appealed to his sister’s testimony. That nobleman next made a journey, under pretence of hunting, and went to Sussex, where the woman at that time resided: he found her both constant in her former intelligence, and particular as to the facts; and the whole bore but too much the face of probability. Mannoc and Derham, who were arrested at the same time, and examined by the chancellor, made the queen’s guilt entirely certain by their confession; and discovered other particulars, which redounded still more to her dishonor. Three maids of the family were admitted into her secrets; and some of them had even passed the night in bed with her and her lovers. All the examinations were laid before the king, who was so deeply affected, that he remained a long time speechless, and at last burst into tears. He found to his surprise, that his great skill in distinguishing a true maid, of which he boasted in the case of Anne of Cleves, had failed him in that of his present consort. The queen, being next questioned, denied her guilt; but when informed that a full discovery was made, she confessed that she had been criminal before marriage; and only insisted that she had never been false to the king’s bed. But as there was evidence that one Colepepper had passed the night with her alone since her marriage; and as it appeared that she had taken Derham, her old paramour, into her service, she seemed to deserve little credit in this asseveration; and the king, besides, was not of a humor to make any difference between these degrees of guilt.

{1542.} Henry found that he could not by any means so fully or expeditiously satiate his vengeance on all these criminals as by assembling a parliament, the usual instrument of his tyranny. The two houses, having received the queen’s confession, made an address to the king. They entreated him not to be vexed with this untoward accident, to which all men were subject; but to consider the frailty of human nature, and the mutability of human affairs; and from these views to derive a subject of consolation. They desired leave to pass a bill of attainder against the queen and her accomplices; and they begged him to give his assent to this bill, not in person, which would renew his vexation, and might endanger his health, but by commissioners appointed for that purpose. And as there was a law in force making it treason to speak ill of the queen as well as of the king, they craved his royal pardon if any of them should, on the present occasion, have transgressed any part of the statute.

Having obtained a gracious answer to these requests, the parliament proceeded to vote a bill of attainder for treason against the queen, and the viscountess of Rocheford, who had conducted her secret amours; and in this bill Colepepper and Derham were also comprehended. At the same time they passed a bill of attainder for misprision of treason against the old duchess of Norfolk, Catharine’s grandmother; her uncle, Lord William Howard, and his lady, together with the countess of Bridgewater, and nine persons more; because they knew the queen’s vicious course of life before her marriage, and had concealed it. This was an effect of Henry’s usual extravagance, to expect that parents should so far forget the ties of natural affection, and the sentiments of shame and decency, as to reveal to him the most secret disorders of their family. He himself seems to have been sensible of the cruelty of this proceeding; for he pardoned the duchess of Norfolk and most of the others condemned for misprision of treason.

However, to secure himself for the future, as well as his successors, from this fatal accident, he engaged the parliament to pass a law somewhat extraordinary. It was enacted, that any one who knew, or vehemently suspected, any guilt in the queen, might, within twenty days, disclose it to the king or council, without incurring the penalty of any former law against defaming the queen; but prohibiting every one at the same time, from spreading the matter abroad, or even privately whispering it to others. It was also enacted, that if the king married any woman who had been incontinent, taking her for a true maid, she should be guilty of treason, if she did not previously reveal her guilt to him. The people made merry with this singular clause, and said that the king must henceforth look out for a widow; for no reputed maid would ever be persuaded to incur the penalty of the statute.[*] After all these laws were passed, the queen was beheaded on Tower Hill, together with Lady Rocheford. They behaved in a manner suitable to their dissolute life; and as Lady Rocheford was known to be the chief instrument in bringing Anne Boleyn to her end, she died unpitied; and men were further confirmed, by the discovery of this woman’s guilt, in the favorable sentiments which they had entertained of that unfortunate queen.

The king made no demand of any subsidy from this parliament; but he found means of enriching his exchequer from another quarter: he took further steps towards the dissolution of colleges, hospitals, and other foundations of that nature. The courtiers had been practising on the presidents and governors to make a surrender of their revenues to the king, and they had been successful with eight of them. But there was an obstacle to their further progress: it had been provided by the local statutes of most of these foundations, that no president, or any number of fellows, could consent to such a deed without the unanimous vote of all the fellows; and this vote was not easily obtained. All such statutes were annulled by parliament; and the revenues of these houses were now exposed to the rapacity of the king and his favorites.[**] [17] The Church had been so long their prey, that nobody was surprised at any new inroads made upon her. From the regular, Henry now proceeded to make devastations on the secular clergy. He extorted from many of the bishops a surrender of chapter lands; and by this device he pillaged the sees of Canterbury, York, and London, and enriched his greedy parasites and flatterers with their spoils.

* Burnet, vol. i. p. 314.

** See note Q, at the end of the volume.

The clergy have been commonly so fortunate as to make a concern for their temporal interests go hand in hand with a jealousy for orthodoxy; and both these passions be regarded by the people, ignorant and superstitious, as proofs of zeal for religion: but the violent and headstrong character of Henry now disjoined these objects. His rapacity was gratified by plundering the church, his bigotry and arrogance by persecuting heretics. Though he engaged the parliament to mitigate the penalties of the six articles, so far as regards the marriage of priests, which was now only subjected to a forfeiture of goods, chattels, and lands during life, he was still equally bent on maintaining a rigid purity in speculative principles. He had appointed a commission, consisting of the two archbishops and several bishops of both provinces, together with a considerable number of doctors of divinity; and by virtue of his ecclesiastical supremacy, he had given them in charge to choose a religion for his people. Before the commissioners had made any progress in this arduous undertaking, the parliament, in 1541, had passed a law by which they ratified all the tenets which these divines should thereafter establish with the king’s consent: and they were not ashamed of thus expressly declaring that they took their religion upon trust, and had no other rule, in spiritual as well as temporal concerns, than the arbitrary will of their master. There is only one clause of the statute which may seem at first sight to savor somewhat of the spirit of liberty: it was enacted, that the ecclesiastical commissioners should establish nothing repugnant to the laws and statutes of the realm. But in reality this proviso was inserted by the king to serve his own purposes. By introducing a confusion and contradiction into the laws, he became more master of every one’s life and property. And as the ancient independence of the church still gave him jealousy, he was well pleased, undercover of such a clause, to introduce appeals from the spiritual to the civil courts. It was for a like reason that he would never promulgate a body of canon law; and he encouraged the judges on all occasions to interpose in ecclesiastical causes, wherever they thought the law of royal prerogative concerned; a happy innovation, though at first invented for arbitrary purposes.

The king, armed by the authority of parliament, or rather by their acknowledgment of that spiritual supremacy which he believed inherent in him, employed his commissioners to select a system of tenets for the assent and belief of the nation. A small volume was soon after published, called the Institution of a Christian Man, which was received by the convocation, and voted to be the standard of orthodoxy. All the delicate points of justification, faith, free will, good works, and grace, are there defined, with a leaning towards the opinion of the reformers: the sacraments, which a few years before were only allowed to be three, were now increased to the number of seven, conformable to the sentiments of the Catholics. The king’s caprice is discernible throughout the whole; and the book is in reality to be regarded as his composition. For Henry while he made his opinion a rule for the nation, would tie his own hands by no canon or authority, not even by any which he himself had formerly established.

The people had occasion soon after to see a further instance of the king’s inconstancy. He was not long satisfied with his Institution of a Christian Man: he ordered a new book to be composed, called the Erudition of a Christian Man; and without asking the assent of the convocation, he published, by his own authority and that of the parliament, this new model of orthodoxy. It differs from the Institution;[*] but the king was no less positive in his new creed than he had been in the old; and he required the belief of the nation to veer about at his signal. In both these compositions, he was particularly careful to inculcate the doctrine of passive obedience; and he was equally careful to retain the nation in the practice.

While the king was spreading his own books among the people, he seems to have been extremely perplexed, as were also the clergy, what course to take with the Scriptures. A review had been made by the synod of the new translation of the Bible; and Gardiner had proposed that, instead of employing English expressions throughout, several Latin words should still be preserved; because they contained, as he pretended, such peculiar energy and significance, that they had no correspondent terms in the vulgar tongue.[**] Among these were “ecclesia, poenitentia, pontifex, contritus, holocausta, sacramentum, elementa, ceremonia, mysterium, presbyter, sacrificium, humilitas, satisfactio, peccatum, gratia, hostia, charitos,” etc. But as this mixture would have appeared extremely barbarous, and was plainly calculated for no other purpose than to retain the people in their ancient ignorance, the proposal was rejected. The knowledge of the people, however, at least their disputative turn, seemed to be an inconvenience still more dangerous; and the king and parliament,[***] soon after the publication of the Scriptures retracted the concession which they had formerly made; and prohibited all but gentlemen and merchants from perusing them[****].

* Collier, vol. ii. p. 190.

** Burnet, vol. i. p. 315.

*** Which met on the 22d of January, 1543.

**** 33 Henry VIII. c 1. The reading of the Bible, however,
could not at that time have much effect in England, where so
few persons had learned to read. There were but five hundred
copies printed of this first authorized edition of the
Bible; a book of which there are now several millions of
copies in the kingdom.

Even that liberty was not granted without an apparent hesitation, and a dread of the consequences: these persons were allowed to read, “so it be done quietly and with good order.” And the preamble to the act sets forth “that many seditious and ignorant persons had abused the liberty granted them of reading the Bible, and that great diversity of opinion, animosities, tumults, and schisms had been occasioned by perverting the sense of the Scriptures.” It seemed very difficult to reconcile the king’s model for uniformity with the permission of free inquiry.

The mass book also passed under the king’s revisal; and little alteration was as yet made in it: some doubtful or fictious saints only were struck out; and the name of the pope was erased. This latter precaution was likewise used with regard to every new book that was printed, or even old book that was sold. The word “pope” was carefully omitted or blotted out;[*] as if that precaution could abolish the term from the language, or as if such a persecution of it did not rather imprint it more strongly in the memory of the people.

The king took care about this time to clear the churches from another abuse which had crept into them. Plays, interludes, and farces were there often acted in derision of the former superstitions; and the reverence of the multitude for ancient principles and modes of worship was thereby gradually effaced.[**] We do not hear that the Catholics attempted to retaliate by employing this powerful engine against their adversaries, or endeavored by like arts to expose that fanatical spirit by which it appears the reformers were frequently actuated. Perhaps the people were not disposed to relish a jest on that side: perhaps the greater simplicity and the more spiritual abstract worship of the Protestants gave less hold to ridicule, which is commonly founded on sensible representations. It was, therefore, a very agreeable concession which the king made to the Catholic party, to suppress entirely these religious comedies.

* Parl. Hist. vol. iii. p. 113.

** Burnet, vol. i p. 318.

Thus Henry labored incessantly by arguments, creeds, and penal statutes, to bring his subjects to a uniformity in their religious sentiments: but as he entered himself with the greatest earnestness into all those scholastic disputes, he encouraged the people by his example to apply themselves to the study of theology; and it was in vain afterwards to expect, however present fear might restrain their tongues or pens, that they would cordially agree in any set of tenets or opinions prescribed to them.