Elizabeth entered anew into negotiations for espousing the archduke Charles; and she seems, at this time, to have had no great motive of policy which might induce her to make this fallacious offer: but as she was very rigorous in the terms insisted on, and would not agree that the archduke, if he espoused her, should enjoy any power or title in England, and even refused him the exercise of his religion, the treaty came to nothing; and that prince, despairing of success in his addresses, married the daughter of Albert, duke of Bavaria.[*]
* Camden, p. 407, 408.
CHAPTER XL
ELIZABETH.
1568.
Of all the European churches which shook off the yoke of papal authority, no one proceeded with so much reason and moderation as the church of England; an advantage which had been derived partly from the interposition of the civil magistrate in this innovation, partly from the gradual and slow steps by which the reformation was conducted in that kingdom. Rage and animosity against the Catholic religion was as little indulged as could be supposed in such a revolution: the fabric of the secular hierarchy was maintained entire: the ancient liturgy was preserved, so far as was thought consistent with the new principles: many ceremonies, become venerable from age and preceding use were retained: the splendor of the Romish worship, though removed, had at least given place to order and decency: the distinctive habits of the clergy, according to their different ranks, were continued: no innovation was admitted merely from spite and opposition to former usage: and the new religion, by mitigating the genius of the ancient superstition, and rendering it more compatible with the peace and interests of society, had preserved itself in that happy medium which wise men have always sought, and which the people have so seldom been able to maintain.
But though such in general was the spirit of the reformation in that country, many of the English reformers, being men of more warm complexions and more obstinate tempers, endeavored to push matters to extremities against the church of Rome, and indulged themselves in the most violent contrariety and antipathy to all former practices. Among these, Hooper, who afterwards suffered for his religion with such extraordinary constancy, was chiefly distinguished. This man was appointed, during the reign of Edward, to the see of Glocester, and made no scruple of accepting the episcopal office; but he refused to be consecrated in the episcopal habit, the cymar and rochet, which had formerly, he said, been abused to superstition, and which were thereby rendered unbecoming a true Christian. Cranmer and Ridley were surprised at this objection, which opposed the received practice, and even the established laws; and though young Edward, desirous of promoting a man so celebrated for his eloquence, his zeal, and his morals, enjoined them to dispense with this ceremony, they were still determined to retain it. Hooper then embraced the resolution, rather to refuse the bishopric than clothe himself in those hated garments; but it was deemed requisite that, for the sake of the example, he should not escape so easily. He was first confined to Cranmer’s house, then thrown into prison, till he should consent to be a bishop on the terms proposed: he was plied with conferences, and reprimands, and arguments: Bucer and Peter Martyr, and the most celebrated foreign reformers, were consulted on this important question: and a compromise, with great difficulty, was at last made, that Hooper should not be obliged to wear commonly the obnoxious robes, but should agree to be consecrated in them, and to use them during cathedral service;[*] a condescension not a little extraordinary in a man of so inflexible a spirit as this reformer.
The same objection which had arisen with regard to the episcopal habit, had been moved against the raiment of the inferior clergy; and the surplice in particular, with the tippet and corner cap, was a great object of abhorrence to many of the popular zealots.[**]