As the Reformation did not find the English bigoted Papists, so neither was it conducted in such a manner as to make them zealous Protestants. It was not under the direction of men like that fiery Saxon who swore that he would go to Worms, though he had to face as many devils as there were tiles on the houses, or like that brave Switzer who was struck down while praying in front of the ranks of Zurich. No preacher of religion had the same power here which Calvin had at Geneva and Knox in Scotland. The government put itself early at the head of the movement, and thus acquired power to regulate, and occasionally to arrest, the movement.
To many persons it appears extraordinary that Henry the Eighth should have been able to maintain himself so long in an intermediate position between the Catholic and Protestant parties. Most extraordinary it would indeed be, if we were to suppose that the nation consisted of none but decided Catholics and decided Protestants. The fact is that the great mass of the people was neither Catholic nor Protestant, but was, like its sovereign, midway between the two sects. Henry, in that very part of his conduct which has been represented as most capricious and inconsistent, was probably following a policy far more pleasing to the majority of his subjects than a policy like that of Edward, or a policy like that of Mary, would have been. Down even to the very close of the reign of Elizabeth, the people were in a state somewhat resembling that in which, as Machiavelli says, the inhabitants of the Roman empire were, during the transition from heathenism to Christianity; "sendo la maggior parte di loro incerti a quale Dio dovessero ricorrere." They were generally, we think, favourable to the royal supremacy. They disliked the policy of the Court of Rome. Their spirit rose against the interference of a foreign priest with their national concerns.
The bull which pronounced sentence of deposition against Elizabeth, the plots which were formed against her life, the usurpation of her titles by the Queen of Scotland, the hostility of Philip, excited their strongest indignation. The cruelties of Bonner were remembered with disgust. Some parts of the new system, the use of the English language, for example, in public worship, and the communion in both kinds, were undoubtedly popular. On the other hand, the early lessons of the nurse and the priest were not forgotten. The ancient ceremonies were long remembered with affectionate reverence. A large portion of the ancient theology lingered to the last in the minds which had been imbued with it in childhood.
The best proof that the religion of the people was of this mixed kind is furnished by the Drama of that age. No man would bring unpopular opinions prominently forward in a play intended for representation. And we may safely conclude, that feelings and opinions which pervade the whole Dramatic Literature of a generation, are feelings and opinions of which the men of that generation generally partook.
The greatest and most popular dramatists of the Elizabethan age treat religious subjects in a very remarkable manner. They speak respectfully of the fundamental doctrines of Christianity. But they speak neither like Catholics nor like Protestants, but like persons who are wavering between the two systems, or who have made a system for themselves out of parts selected from both.
They seem to hold some of the Romish rites and doctrines in high respect. They treat the vow of celibacy, for example, so tempting, and, in later times, so common a subject for ribaldry, with mysterious reverence. Almost every member of a religious order whom they introduce is a holy and venerable man. We remember in their plays nothing resembling the coarse ridicule with which the Catholic religion and its ministers were assailed, two generations later, by dramatists who wished to please the multitude. We remember no Friar Dominic, no Father Foigard, among the characters drawn by those great poets. The scene at the close of the Knight of Malta might have been written by a fervent Catholic. Massinger shows a great fondness for ecclesiastics of the Romish Church, and has even gone so far as to bring a virtuous and interesting Jesuit on the stage. Ford, in that fine play which it is painful to read and scarcely decent to name, assigns a highly creditable part to the Friar. The partiality of Shakspeare for Friars is well known. In Hamlet, the Ghost complains that he died without extreme unction, and, in defiance of the article which condemns the doctrine of purgatory, declares that he is "Confined to fast in fires, Till the foul crimes, done in his days of nature, Are burnt and purged away."
These lines, we suspect, would have raised a tremendous storm In the theatre at any time during the reign of Charles the Second.
They were clearly not written by a zealous Protestant, or for zealous Protestants. Yet the author of King John and Henry the Eighth was surely no friend to papal supremacy.
There is, we think, only one solution of the phaenomena which we find in the history and in the drama of that age. The religion of the English was a mixed religion, like that of the Samaritan settlers, described in the second book of Kings, who "feared the Lord, and served their graven images"; like that of the Judaizing Christians who blended the ceremonies and doctrines of the synagogue with those of the church; like that of the Mexican Indians, who, during many generations after the subjugation of their race, continued to unite with the rites learned from their conquerors the worship of the grotesque idols which had been adored by Montezuma and Guatemozin.