QUEEN ELIZABETH (1533–1603)
From a painting in the National Portrait Gallery, London. Painter unknown.
We have remarked a great change in the temper and attitude of the City towards the Sovereign. We hear from time to time murmurings about the City liberties; but nothing of importance. The reasons are several: the Tudor sovereigns carefully respected those liberties which, so to speak, made the most show; they abstained from interference with the City elections; they would not interfere with the City Courts. As regards the point of real importance to themselves—the raising of money and men—their demands were generally arbitrary; witness the calls of Mary for men and still more men. Another cause for cheerful loyalty was that when the religious discussions were at length appeased, it was incumbent on everybody to do his utmost for the Protestant Cause, which became the National Cause. For these reasons we find the City cheerfully giving to Elizabeth what it reluctantly gave, or refused to give, to Henry the Third or Richard the Second.
It was understood by those who welcomed the Queen so joyously that her first care must be the restoration of the Reformed Faith. Every craftsman who threw up his cap expected so much. Fortunately, the events of the last reign had turned the hearts of most people wholly away from the mass. Elizabeth was fully informed as to the opinion of the majority of her subjects; as for her own opinion, it is said that she favoured the old Church. Perhaps so; that is to say, she would rather, as a matter of choice, listen to the Roman Mass than to the English Litany—it is certainly more beautiful; at the same time, one cannot but believe that she was sincere in making her choice and in keeping steadfast to it. Her kindness to the Catholic Faith was shown in the relaxation of persecution. She would not at first persecute any for believing what she herself publicly professed not to believe. Her first step, however, clearly showed the direction of future law. She put forth a royal proclamation ordering the cessation of disputations and sermons, and ordered in their place the reading of the Epistle and Gospel for the Day, with the Ten Commandments, in the vulgar tongue. She also appointed, in the first year of her reign, certain Commissioners, whose duty it was to visit every diocese, for the establishment of religion according to the new Act of Parliament. Those for London were Sir Richard Sackville, knight; Robert Horne, Doctor of Divinity; Doctor Huicke; and Master Savage. The Commissioners visited every parish, calling before them persons of every sort, whom they instructed and admonished. They suppressed all the Religious Houses that Mary had established—the Abbey of Westminster, Syon House, the House of Shene, the Black Friars of Smithfield and those of Greenwich. They further pulled down all the new roods and images, and burned all the vestments, altar cloths, banners, mass books, and rood lofts. In fact, the people showed very plainly that their minds were all for the Protestant religion.
REPRESENTATION DES FEVS DE IOYE QVIFVRENT FAICTS SVR LEAV DANS LONDRES A L’HONNEVR DE LA REYNE LA NVICT DVIOVR DE SON ENTREE
E. Gardner’s Collection.
An Act of Uniformity followed, which forbade the use of any form of public prayer other than that of the Prayer Book of Edward VI. with one or two slight alterations. This book was replaced in the churches, and service was conducted in accordance with it on Whit Sunday 1559. What happened immediately after? A pulling out of Bibles from hiding-places; a return to the old talk, restrained for five years for fear of informers; an enjoyable plunge into the anti-Scriptural aspects of the Roman Creed; and a rush for the ornaments, roods, tombs, the vestments and the incense vessels and the candles in all the City churches. In some cases the wafers, vestments, and altar cloths, books, banners, and other ornaments of the churches were burned—things which had cost thousands when they were renewed under Queen Mary. All this happened, and an incredible amount of mischief was done before the destruction was stopped.
There appears to have been little strength of feeling or spirit of martyrdom among the Roman Catholics in London. They submitted; more than this, they made no attempt to maintain their religion; their children, if not themselves, became wholly Anglican; such Roman Catholic worship as survived lurked in holes and corners, or was maintained secretly by a few nobles and gentlemen. Before long, however, the Government had to deal with that advanced form of Protestantism which had been brought over from the Continent. In 1565 an order was issued that all the clergy were to wear the surplice. A good number of them refused, and left their churches, with their congregations. This was the beginning of Nonconformity. But Elizabeth made no attempt to enforce obedience or to persecute those who dissented.
On the 25th of May 1570, the temper of the people was plainly indicated by their reception of a Bull from the Pope, which was actually found nailed to the door of the Bishop of London’s Palace in Paul’s Churchyard. It was in Latin. Holinshed gives both text and translation.
“Pius, Bishop, servant of God’s servants, etc. Queene Elizabeth hath cleane put awaie the sacrifice of the masse, praiers, fastings, choise or difference of meats and single life. She invaded the kingdome, and by usurping monstrouslie the place of the supreme head of the Church in all England, and the cheefe authoritie and jurisdiction of the same, hath againe brought the said realem into miserable destruction. Shee hath remooved the noble men of England from the king’s councell. Shee hath made hir councell of poore, darke, beggerlie fellows, and hath placed them over the people. These councellors are not onlie poore and beggerlie, but also heretikes. Unto hir all such as are the woorst of the people resort, and are by hir received into safe protection, etc. We make it knowne that Elizabeth aforesaid, and as manie as stand on hir side in the matters abovenamed, have run into the danger of our cursse. We make it also knowen that we have deprived hir from that right shee pretended to have in the kingdome aforesaid, and also from all and every hir authoritie, dignity, and privilege. We charge and forbid all and every the nobles and subjects, and people, and others aforesaid, that they be not so hardie as to obey hir or hir will, or commandements or laws, upon paine of the like accursse upon them. We pronounce that all whosoever by anie occasion have taken their oth unto hir, are for ever discharged of such their oth, and also from all fealtie and service, which was due to hir by reason of hir government, etc.” (vol. iv. p. 253).
The crime was brought home to one John Felton, who on 4th August, three months later, was arraigned at the Guildhall on the charge of affixing the said Bull. Four days later he was drawn from Newgate to St. Paul’s Churchyard and there duly hanged, cut down alive, bowelled, and quartered. On the same day—which shows that their office was not an easy one—the Sheriffs of London, after seeing the end of Felton, had to accompany two young men, who had been found guilty of coining, to Tyburn, where they suffered the same horrible punishment.