Memoirs of the Court of Queen Elizabeth

by Lucy Aikin

To have timed this momentous step so fortunately for the cause of prerogative might in some princes have been esteemed the result of profound combinations,—the triumph of political sagacity; in Henry it was the pure effect of accident: but the advantages which he derived from the quiescent state of the public mind were not on this account the less real or the less important, nor did he suffer them to go unimproved. On one hand, no considerable opposition was made to his assumption of the supremacy; on the other, the spoil of the monasteries was not intercepted in its passage to the royal coffers by the more rapid movements of a populace intoxicated with fanatical rage or fired with hopes of plunder. What appeared still more extraordinary, he found it practicable, to the end of his reign, to keep the nation suspended, as to doctrine and the forms of worship, in that nice equilibrium between protestant and papist which happened best to accord with his individual views or prejudices.

Cranmer, who has a better title than any other to be revered as the father of the Anglican church, showed himself during the life of Henry the most cautious and complaisant of reformers. Aware that any rashness or precipitation on the part of the favorers of new opinions might expose them to all the fury of persecution from a prince so dogmatical and violent, he constantly refrained from every alarming appeal to the sense of the people on theological questions, and was content to proceed in his great work step by step, with a slow, uncertain, and interrupted progress, at the will of that capricious master whose vacillations of humor or opinion he watched with the patience, and improved with the skill, of a finished courtier.

Administered in so qualified and mitigated a form, the spirit of reformation exhibited in this country little of its stronger and more turbulent workings. No sect at that time arose purely and peculiarly English: our native divines did not embrace exclusively, or with vehemence, the tenets of any one of the great leaders of reform on the continent, and a kind of eclectic system became that of the Anglican church from its earliest institution.

The respective contributions to this system of the most celebrated theologians of the age may be thus stated. It was chiefly from Zwingle,—the first, in point of time, of all the reformers of the sixteenth century, and the one whose doctrine on the eucharist and on several other points diverged most widely from the tenets of the church of Rome,—that our principal opponents of popery in the reign of Henry VIII. derived their notions. Latimer, Ridley, Cranmer himself, were essentially his disciples.

By others, the system of Luther was in the whole or in part adopted. But this reformer was personally so obnoxious to Henry, on account of the disrespectful and acrimonious style of his answer to the book in which that royal polemic had formerly attacked his doctrine, that no English subject thought proper openly to profess himself his follower, or to open any direct communication with him. Thus the Confession of Augsburg, though more consonant to the notions of the English monarch than any other scheme of protestant doctrine, failed to obtain the sanction of that authority which might have rendered it predominant in this country.

A long and vehement controversy on the subject of the eucharist had been maintained between the German and Swiss divines during the later years of Henry; but at the period of Edward's accession, when Cranmer first undertook the formation of a national church according to his own ideas of gospel truth and political expediency, this dispute was in great measure appeased, and sanguine hopes were entertained that a disagreement regarded as dangerous in a high degree to the common cause of religious reform might soon be entirely reconciled.

Luther, the last survivor of the original disputants, was lately dead; and to the post which he had held in the university of Wittemberg, as well as to the station of head of the protestant church, Melancthon had succeeded. This truly excellent person, who carried into all theological debates a spirit of conciliation equally rare and admirable, was earnestly laboring at a scheme of comprehension. His laudable endeavours were met by the zealous co-operation of Calvin, who had by this time extended his influence from Geneva over most of the Helvetic congregations, and was diligent in persuading them to recede from the unambiguous plainness of Zwingle's doctrine,—which reduced the Lord's supper to a simple commemoration,—and to admit so much of a mystical though spiritual presence of Christ in that rite, as might bring them to some seeming agreement with the less rigid of the followers of the Lutheran opinion. At the same time Bucer, who presided over the flourishing church of Strasburg, was engaged in framing yet another explication of this important rite, by which he vainly hoped to accommodate the consciences of all these zealous and acute polemics.

Bucer was remarkable among the theologians of his time by a subtility in distinction resembling that of the schoolmen, and by a peculiar art of expressing himself on doctrinal points in terms so nicely balanced, and in a style of such labored intricacy, that it was scarcely possible to discover his true meaning, or pronounce to which extreme of opinion he most inclined. These dubious qualifications, by which he disgusted alternately both Calvin and the more zealous Lutherans, were however accompanied and redeemed by great learning and diligence; by a remarkable talent for public business, which rendered him eminently useful in all the various negotiations with temporal authorities, or with each other, in which the leaders of the reformation found it necessary to engage; by a mild and candid spirit, and by as much of sincerity and probity as could co-exist with the open defence of pious frauds.

The whole character of the man appeared to Cranmer admirably fitted for co-operation in the work which he had in hand. On the difficult question of the eucharist Bucer would preserve the wariness and moderation which appeared essential in the divided state of protestant opinion: on justification and good works he held a middle doctrine, which might conciliate the catholics, and was capable of being so interpreted as not greatly to offend the moderate Lutherans: on the subject of church government he had not yet committed himself, and there was little doubt that he would cheerfully submit to the natural predilection of the archbishop for prelacy. His erudition and his morals could not fail to prove serviceable and creditable to the great cause of national instruction and reformed religion. Accordingly an invitation was sent to him, in the name of the young king, to come and occupy the theological chair in the university of Cambridge; and in the year 1549 he reached England, and began to discharge with much assiduity the duties of his office.

The name and influence of Bucer became very considerable in this country, though his career was terminated by death within two years after his arrival. A public funeral, attended by all the members of the university and many other persons of eminence, attested the consideration in which he was held by Edward's ministers; the subsequent disinterment of his remains by order of cardinal Pole, for the purpose of committing his bones to the flames, gave further evidence of his merits in the protestant cause; and in the composition of our national Articles, it has been said that no hand has left more distinguishable traces of itself than that of Bucer.