The English Reformation presents a variety of problems to the student of history. Amongst them not the least difficult or important is the general question, How are we to account for the sudden beginning and the ultimate success of a movement which, apparently at least, was opposed to the religious convictions and feelings of the nation at large? To explain away the difficulty, we are asked by some writers to believe that the religious revolution, although perhaps unrecognised at the moment when the storm first burst, had long been inevitable, and indeed that its issue had been foreseen by the most learned and capable men in England. To some, it appears that the Church, on the eve of the Reformation, had long lost its hold on the intelligence and affection of the English people. Discontented with the powers claimed by the ecclesiastical authority, and secretly disaffected to much of the mediÆval teaching of religious truth and to many of the traditional religious ordinances, the laity were, it is suggested, only too eager to seize upon the first opportunity of emancipating themselves from a thraldom which in practice had become intolerable. An increase of knowledge, too, it is supposed, had inevitably led men to view as false and superstitious many of the practices of religion which had been acquiesced in and followed without doubt or question in earlier and more simple days. Men, with the increasing light, had come to see, in the support given to these practices by the clergy, a determination to keep people at large in ignorance, and to make capital out of many of these objectionable features of mediÆval worship.

Moreover, such writers assume that in reality there was little or no practical religion among the mass of the people for some considerable time before the outbreak of the religious difficulties in the sixteenth century. According to their reading of the facts, the nation, as such, had long lost its interest in the religion of its forefathers. Receiving no instruction in faith and morals worthy of the name, they had been allowed by the neglect of the clergy to grow up in ignorance of the teachings, and in complete neglect of the duties, of their religion. Ecclesiastics generally, secular as well as religious, had, it is suggested, forfeited the respect and esteem of the laity by their evil and mercenary lives; whilst, imagining that the surest way to preserve the remnants of their former power was to keep the people ignorant, they had opposed the literary revival of the fifteenth century by every means at their command. In a word, the picture of the pre-Reformation Church ordinarily drawn for us is that of a system honeycombed with disaffection and unbelief, the natural and necessary outcome of an attempt to maintain at all hazards an effete ecclesiastical organisation, which clung with the tenacity of despair to doctrines and observances which the world at large had ceased to accept as true, or to observe as any part of its reasonable service.

In view of these and similar assertions, it is of interest and importance to ascertain, if possible, what really was the position of the Church in the eyes of the nation at large on the eve of the Reformation, to understand the attitude of men’s minds to the system as they knew it, and to discover, as far as may be, what in regard to religion they were doing and saying and thinking about, when the change came upon them. It is precisely this information which it has hitherto been difficult to get, and the present work is designed to supply some evidence on these matters. It does not pretend in any sense to be a history of the English Reformation, to give any consecutive narrative of the religious movements in this country during the sixteenth century, or to furnish an adequate account of the causes which led up to them. The volume in reality presents to the reader merely a series of separate studies which, whilst joined together by a certain connecting thread, must not be taken as claiming to present any complete picture of the period immediately preceding the Reformation, still less of that movement itself.

This is intentional. Those who know most about this portion of our national history will best understand how impossible it is as yet for any one, however well informed, to write the history of the Reformation itself or to draw for us any detailed and accurate picture of the age that went before that great event, and is supposed by some to have led up to it. The student of this great social and religious movement must at present be content to address himself to the necessary work of sifting and examining the many new sources of information which the researches of late years have opened out to the inquirer. For example, what a vast field of work is not supplied by the Calendar of Papers, Foreign and Domestic, of the Reign of Henry VIII. alone! In many ways this monumental work may well be considered one of the greatest literary achievements of the age. It furnishes the student of this portion of our national history with a vast catalogue of material, all of which must be examined, weighed, and arranged, before it is possible to pass a judgment upon the great religious revolution of the sixteenth century. And, though obviously affording grounds for a reconsideration of many of the conclusions previously formed in regard to this perplexing period, it must in no sense be regarded as even an exhaustive calendar of the available material. Rolls, records, and documents of all kinds exist in public and private archives, which are not included in these State Papers, but which are equally necessary for the formation of a sound and reliable opinion on the whole story. Besides this vast mass of material, the entire literature of the period demands careful examination, as it must clearly throw great light on the tone and temper of men’s minds, and reveal the origin and growth of popular views and opinions.

Writers, such as Burnet, for example, and others, have indeed presented their readers with the story of the Reformation as a whole, and have not hesitated to set out at length, and with assurance, the causes which led up to that event. Whether true or false, they have made their synthesis, and taking a comprehensive view of the entire subject, they have rendered their story more plausible by the unity of idea it was designed to illustrate and confirm. The real value of such a synthesis, however, must of course entirely depend on the data upon which it rests. The opening up of new sources of information and the examination of old sources in the critical spirit now demanded in all historical investigations have fully proved, however, not merely this or that fact to be wrong, but that whole lines of argument are without justification, and general deductions without reasonable basis. In other words, the old synthesis has been founded upon false facts and false inferences.

Whilst, however, seeing that the old story of the Reformation in England is wrong on some of the main lines upon which it depended, it is for reasons just stated impossible at present to substitute a new synthesis for the old. However unsatisfactory it may appear to be reduced to the analysis of sources and the examination of details, nothing more can safely be attempted at the present time. A general view cannot be taken until the items that compose it have been proved and tested and found correct. Till such time a provisional appreciation at best of the general subject is alone possible. The present volume then is occupied solely with some details, and I have endeavoured mainly by an examination of the literature of the period in question to gather some evidence of the mental attitude of the English people towards the religious system which prevailed before the rejection of the Roman jurisdiction by Henry VIII.

In regard to the general question, one or two observations may be premised.

At the outset it may be allowed that in many things there was need of reform in its truest sense. This was recognised by the best and most staunch sons of Holy Church; and the Council of Trent itself, when we read its decrees and measure its language, is sufficient proof that by the highest authorities it was acknowledged that every effort must be made to purify the Church from abuses, superstitions, and scandals which, in the course of the long ages of its existence, had sprung from its contact with the world and through the human weaknesses of its rulers and ministers. In reality, however, the movement for reform did not in any way begin with Trent, nor was it the mere outcome of a terror inspired by the wholesale defection of nations under the influence of the Lutheran Reformation. The need had long been acknowledged by the best and most devoted sons of the Church. There were those, whom M. EugÈne MÜntz has designated the “morose cardinals,” who saw whither things were tending, and strove to the utmost of their power to avert the impending catastrophe. As Janssen has pointed out, in the middle of the fifteenth century, for instance, Nicholas of Cusa initiated reforms in Germany, with the approval—if not by the positive injunctions—of the Pope. It was, however, a true reform, a reform founded on the principle “not of destruction, but of purification and renewal.” Holding that “it was not for men to change what was holy; but for the holy to change man,” he began by reforming himself and preaching by example. He restored discipline and eagerly welcomed the revival of learning and the invention of printing as the most powerful auxiliaries of true religion. His projects of general ecclesiastical reforms presented to Pius II. are admirable. Without wishing to touch the organisation of the Church, he desired full and drastic measures of “reformation in head and members.” But all this was entirely different from the spirit and aim of those who attacked the Church under the leadership of Luther and his followers. Their object was not the reform and purification of abuses, but the destruction and overthrow of the existing religious system. Before, say, 1517 or even 1521, no one at this period ever dreamt of wishing to change the basis of the Christian religion, as it was then understood. The most earnest and zealous sons of the Church never hesitated to attack this or that abuse, and to point out this or that spot, desiring to make the edifice of God’s Church, as they understood it, more solid, more useful, and more like Christ’s ideal. They never dreamt that their work could undermine the edifice, much less were their aims directed to pulling down the walls and digging up the foundations; such a possibility was altogether foreign to their conception of the essential constitution of Christ’s Church. To suggest that men like Colet, More, and Erasmus had any leaning to, or sympathy with, “the Reformation” as we know it, is, in view of what they have written, absolutely false and misleading.

The fact is, that round the true history of the Reformation movement in England, there has grown up, as Janssen has shown had been the case in Germany, a mass of legend from which it is often difficult enough to disentangle the truth. It has been suggested, for instance, that the period which preceded the advent of the new religious ideas was, to say the least, a period of stagnation. That, together with the light of what is called the Gospel, came the era of national prosperity, and that the golden age of literature and art was the outcome of that liberty and freedom of spirit which was the distinct product of the Protestant Reformation. And yet what are the facts? Was the age immediately before the religious upheaval of the sixteenth century so very black, and was it the magic genius of Luther who divined how to call forth the light out of the “void and empty darkness”? Luther, himself, shall tell us his opinion of the century before the rise of Protestantism. “Any one reading the chronicles,” he writes, “will find that since the birth of Christ there is nothing that can compare with what has happened in our world during the last hundred years. Never in any country have people seen so much building, so much cultivation of the soil. Never has such good drink, such abundant and delicate food, been within the reach of so many. Dress has become so rich that it cannot in this respect be improved. Who has ever heard of commerce such as we see it to-day? It circles the globe; it embraces the whole world! Painting, engraving—all the arts—have progressed and are still improving. More than all, we have men so capable, and so learned, that their wit penetrates everything in such a way, that nowadays a youth of twenty knows more than twenty doctors did in days gone by.”[1]

In this passage we have the testimony of the German reformer himself that the eve of the Reformation was in no sense a period of stagnation. The world was fully awake, and the light of learning and art had already dawned upon the earth. The progress of commerce and the prosperity of peoples owed nothing to the religious revolt of the sixteenth century. Nor is this true only for Germany. There is evidence to prove that Luther’s picture is as correct in that period for England. Learning, there can be no question, in the fifteenth century, found a congenial soil in this country. In its origin, as well as in its progress, the English revival of letters, which may be accurately gauged by the renewal of Greek studies, found its chief patrons in the fifteenth and early sixteenth centuries among the clergy and the most loyal lay sons of the Church. The fears of Erasmus that the rise of Lutheranism would prove the death-blow of solid scholarship were literally fulfilled. In England, no less than in Germany, amid the religious difficulties and the consequent social disturbances, learning, except in so far as it served to aid the exigencies of polemics or meet the controversial needs of the hour, declined for well-nigh a century; and so far from the Reformation affording the congenial soil upon which scholarship and letters flourished, it was in reality—to use Erasmus’s own favourite expression about the movement—a “catastrophe,” in which was overwhelmed the real progress of the previous century. The state of the universities of Oxford and Cambridge, before and after the period of religious change, is an eloquent testimony as to its effect on learning in general; whilst the differences of opinion in religious matters to which the Reformation gave rise, at once put a stop to the international character of the foreign universities. English names forthwith disappeared from the students’ lists at the great centres of learning in France and Italy, an obvious misfortune, which had a disastrous effect on English scholarship; the opening up of the schools of the reformed churches of Germany in no wise compensating for the international training hitherto received by most English scholars of eminence.

In art and architecture, too, in the second half of the fifteenth century and the beginning of the sixteenth, there was manifested an activity in England which is without a parallel. There never was a period in which such life and energy was displayed in the building and adornment of churches of all kinds as on the very eve of the Reformation. Not in one part of the country only, nor in regard only to the greater churches, was this characteristic activity shown, but throughout the length and breadth of England the walls of our great cathedrals and minsters, and well-nigh those of every little parish church in the land, still bear their testimony to what was done out of love for God’s house during the period in question by the English people. Moreover, by the aid of the existing accounts and inventories it can be proved to demonstration that it was a work which then, more than at any other period of our national existence, appealed to the people at large and was carried out by them. No longer, as in earlier times, was the building and beautifying of God’s house left in this period to some great noble benefactor or rich landowner. During the fifteenth century the people were themselves concerned with the work, initiated it, found the means to carry it out, and superintended it in all its details.

The same may be said of art. The work of adorning the walls of the churches with paintings and frescoes, the work of filling in the tracery of the windows with pictured glass, the work of setting up, and carving, and painting, and decorating; the making of screens, and stalls, and altars, all during this period, and right up to the eve of the change, was in every sense popular. It was the people who carried out these works, and evidently for the sole reason because they loved to beautify their churches, which were, in a way now somewhat difficult to realise, the centre no less of their lives than of their religion. Popular art grows, and only grows luxuriantly, upon a religious soil; and under the inspiration of a popular enthusiasm the parish churches of England became, if we may judge from the evidence of the wills, accounts, and inventories which still survive, not merely sanctuaries, but veritable picture galleries, teaching the poor and unlettered the history and doctrine of their religion. Nor were the pictures themselves the miserable daubs which some have suggested. The stained-glass windows were not only multiplied in the churches of England during this period, but by those best able to judge, the time between 1480 and 1520 has been regarded as the golden age of the art; and as regards the frescoes and decorations themselves, there is evidence of the existence in England of a high proficiency, both in design and execution, before the Reformation. Two examples may be taken to attest the truth of this: the series of paintings against which the stalls in Eton College Chapel are now placed, and the pictures on the walls of the Lady Chapel at Winchester, now unfortunately destroyed by the whitewash with which they had been covered on the change of religion. Those who had the opportunity of examining the former series, when many years ago they were uncovered on the temporary removal of the stalls, have testified to their intrinsic merit. Indeed, they appeared to the best judges of the time as being so excellent in drawing and colour that on their authority they were long supposed to have been the work of some unknown Italian artist of the school of Giotto. By a fortunate discovery of Mr. J. Willis Clarke, however, it is now known that both these and the Winchester series were in reality executed by an Englishman, named Baker.

The same is true with regard to decoration and carving work. In screen-work, the Perpendicular period is allowed to have excelled all others, both in the lavish amount of the ornament as well as in the style of decoration. One who has paid much attention to this subject says: “During this period, the screen-work was usually enriched by gilding and painting, or was ‘depensiled,’ as the phrase runs, and many curious works of the limner’s art may still be seen in the churches of Norfolk and Suffolk. In Sussex, the screens of Brighton and Horsham may be cited as painted screens of beauty and merit, both having been thus ornamented in a profuse and costly manner, and each bore figures of saints in their panels.”[2] The churchwardens’ accounts, too, show that the work of thus decorating the English parish churches was in full operation up to the very eve of the religious changes. In these truthful pictures of parochial life, we may see the people and their representatives busily engaged in collecting the necessary money, and in superintending the work of setting up altars and statues and paintings, and in hiring carvers and decorators to enrich what their ancestors had provided for God’s house. It was the age, too, of organ-making and bell-founding, and there is hardly a record of any parish church at this time which does not show considerable sums of money spent upon these. From the middle of the fifteenth century to the period described as “the great pillage,” music, too, had made great progress in England, and the renown of the English school had spread over Europe. Musical compositions had multiplied in a wonderful way, and before the close of the fifteenth century “prick song,” or part music, is very frequently found in the inventories of our English parish churches. In fact, it has been recently shown that much of the music of the boasted school of ecclesiastical music to which the English Reformation had been thought to have given birth, is, in reality, music adapted to the new English services, from Latin originals, which had been inspired by the ancient offices of the Church. Most of the “prick song” masses and other musical compositions were destroyed in the wholesale destruction which accompanied the religious changes, but sufficient remains to show that the English pre-Reformation school of music was second to none in Europe. The reputation of some of its chief masters, like Dunstable, Tallis, and Bird, had spread to other countries, and their works had been used and studied, even in that land of song, Italy.

A dispassionate consideration of the period preceding the great religious upheaval of the sixteenth century will, it can hardly be doubted, lead the inquirer to conclude that it was not in any sense an age of stagnation, discontent, and darkness. Letters, art, architecture, painting, and music, under the distinct patronage of the Church, had made great and steady progress before the advent of the new ideas. Moreover, those who will examine the old parish records cannot fail to see that up to the very eve of the changes, the old religion had not lost its hold upon the minds and affections of the people at large. And one thing is absolutely clear, that it was not the Reformation movement which brought to the world in its train the blessings of education, and the arts of civilisation. What it did for all these is written plainly enough in the history of that period of change and destruction.