History of England from the Fall of Wolsey to the Death of Elizabeth. Vol. III

by James Anthony Froude

THE SIX ARTICLES.

The three centuries which have passed over the world since the Reformation have soothed the theological animosities which they have failed wholly to obliterate. An enlarged experience of one another has taught believers of all sects that their differences need not be pressed into mortal hatred; and we have been led forward unconsciously into a recognition of a broader Christianity than as yet we are able to profess, in the respectful acknowledgment of excellence wherever excellence is found. Where we see piety, continence, courage, self-forgetfulness, there, or not far off, we know is the spirit of the Almighty; and, as we look around us among our living contemporaries, or look back with open eyes into the history of the past, we see—we dare not in voluntary blindness say that we do not see—that God is no respecter of “denominations,” any more than he is a respecter of persons. His highest gifts are shed abroad with an even hand among the sects of Christendom, and petty distinctions of opinion melt away and become invisible in the fulness of a grander truth.

Thus, even among the straitest sects whose theories least allow room for latitude, liberty of conscience has found recognition, and has become the law of modern thought. It is as if the ancient Catholic unity, which was divided in the sixteenth century into separate streams of doctrine, as light is divided by the prism, was again imperceptibly returning; as if the coloured rays were once more blending themselves together in a purer and more rich transparency.

In this happy change of disposition, we have a difficulty in comprehending the intensity with which the different religious parties in England, as well as on the Continent, once detested each other. The fact is manifest; but the understanding refuses to realize its causes. We can perceive, indeed, that there may have been a fiery antagonism between Catholics and Reformers; but the animosities between Protestant and Protestant, the feeling which led Barnes to prosecute Lambert, or the Landgrave of Hesse to urge Henry VIII. to burn the Anabaptists, is obscure and unintelligible. Nevertheless, the more difficult it may be to imagine the nature of such a feeling, the more essential is it to bear in mind the reality of its existence; and a consequent and corollary upon it of no small importance must also be carefully remembered, that in the descending scale of the movement no sect or party recognised any shadow of division among those who were more advanced than themselves. To the Romanist, schism and heresy were an equal crime. All who had separated from the Papal communion were alike outcasts, cut off from grace, children of perdition. The Anglican could extend the terms of salvation only to those who submitted to ordinances, to the apostolical succession, and the system of the sacraments; the Lutherans anathematized those who denied the real presence; the followers of Zuinglius and Calvin, judging others as they were themselves judged, disclaimed such as had difficulties on the nature of the Trinity; the Unitarians gave the same measure to those who rejected the inspiration of Scripture; and with the word “heretic” went along the full passion of abhorrence which had descended the historical stream of Christianity in connexion with the name.

State of religious parties in England.

Desiring the reader, then, to keep these points prominently before him, I must now describe briefly the position of the religious parties in England at the existing crisis.

The Romanists.

First, there was the party of insurrection, the avowed or secret Romanists, those who denied the royal supremacy, who regarded the Pope as their spiritual sovereign, and retained or abjured their allegiance to their temporal prince as the Pope permitted or ordered. These were traitors in England, the hope of the Catholic powers abroad. When detected and obstinate, they were liable to execution; but they were cowed by defeat and by the death of their leaders, and for the present were subsiding towards insignificance.

The Anglicans.

Secondly, there were the Anglicans, strictly orthodox in the speculative system of the faith, content to separate from Rome, but only that they might bear Italian fruit more profusely and luxuriantly when rooted in their own soil. Of these the avowed leaders were the majority of the bishops and the peers of the old creation, agreeing for the present to make the experiment of independence, but with a secret dislike to change, and a readiness, should occasion require, to return to the central communion. Weak in their reasoning, and selfish in their objects, the Anglicans were of importance only from the support of the conservative English instinct, which then as ever preferred the authority of precedent to any other guide, and defended established opinions and established institutions because they had received them from their fathers, and because their understandings were slow in entertaining new convictions.