liarly valuable. It is impossible not to admire the evenhanded justice with which he deals out castigation to right and left on the rival persécutors.

It is vehemently maintained by some writers of the present day, that the government of Elizabeth persecuted neither Papists nor Puritans as such; and occasionally that the severe measures which it'adopted were dictated, not by religious intolerance, but by political necessity. Even the excellent account of those times, which Mr. Hallam has given, has not altogether imposed silence on the authors of this fallacy. The title of the Queen, they say, was annulled by the Pope; her throne was given to another; her subjects were incited to rebellion; her life was menaced; every Catholic was bound in conscience to be a traitor; it was therefore against traitors, not against Catholics, that the penal laws were enacted. That our readers may be the better able to appreciate the merits of this defence, we will state, as concisely as possible, the substance of some of these laws.

that if any Catholic shall convert a Protestan to the Romish church, they shall both suffe death, as for high treason.

We believe that we might safely content ourselves with stating the fact, and leaving it to the judgment of every plain Englishman. Recent controversies have, however, given so much importance to this subject, that we will offer a few remarks on it.

In the first place, the arguments which are urged in favour of Elizabeth, apply with much greater force to the case of her sister Mary. The Catholics did not, at the time of Eliza. beth's accession, rise in arms to seat a Pretender on her throne. But before Mary had given, or could give provocation, the most distinguished Protestants attempted to set aside her rights in favour of the Lady Jane. That attempt, and the subsequent insurrection of Wyatt, furnished at least as good a plea for the burning of Protestants as the conspiracies against Elizabeth furnish for the hanging and embowelling of Papists.

The fact is, that both pleas are worthless As soon as Elizabeth ascended the throne, alike. If such arguments are to pass current, and before the least hostility to her govern-it will be easy to prove that there was never ment had been shown by the Catholic population, an act passed, prohibiting the celebration of the rites of the Romish church, on pain of forfeiture for the first offence, a year's imprisonment for the second, and perpetual imprisonment for the third.

such a thing as religious persecution since the creation. For there never was a religious persecution, in which some odious crime was not justly or unjustly said to be obviously deducible from the doctrines of the persecuted party. We might say that the Cæsars did not A law was next made, in 1562, enacting, that persecute the Christians; that they only puall who had ever graduated at the Universities, nished men who were charged, rightly or or received holy orders, all lawyers, and all ma- wrongly, with burning Rome, and with com gistrates, should take the oath of supremacy mitting the foulest abominations in their aswhen tendered to them, on pain of forfeiture, semblies; that the refusal to throw frankinand imprisonment during the royal pleasure. cence on the altar of Jupiter was not the After the lapse of three months, it might again be crime, but only evidence of the crime. We tendered to them; and, if it were again refused, might say that the massacre of St. Bartholemew the recusant was guilty of high treason. A was intended to extirpate, not a religious sect, prospective law, however severe, framed to but a political party. For, beyond all doubt, exclude Catholics from the liberal professions, the proceedings of the Huguenots, from the would have been mercy itself compared with conspiracy of Amboise to the battle of Monthis odious act. It is a retrospective statute; coutour, had given much more trouble to the it is a retrospective penal statute; it is a retro- French monarchy than the Catholics have spective penal statute against a large class. ever given to England since the Reformation; We will not positively affirm that a law of this and that too with much less excuse. description must always, and under all circum- The true distinction is perfectly obvious. stances, be unjustifiable. But the presumption To punish a man because he has committed a against it is most violent; nor do we remem-crime, or is believed, though unjustly, to have ber any crisis, either in our own history, or in committed a crime, is not persecution. To the history of any other country, which would punish a man because we infer from the nahave rendered such a provision necessary.ture of some doctrine which he holds, or from But in the present, what circumstances called the conduct of other persons who hold the same for extraordinary rigour? There might be doctrines with him, that he will commit a crime, disaffection among the Catholics. The prohi- is persecution; and is, in every case, foolish bition of their worship would naturally pro-and wicked.

duce it. But it is from their situation, not from When Elizabeth put Ballard and Babington their conduct; from the wrongs which they to death, she was not persecuting. Nor should had suffered, not from those which they had committed, that the existence of discontent among them must be inferred. There were libels, no doubt, and prophecies, and rumours, and suspicions; strange grounds for a law inflicting capital penalties, ex post facto, on a large order of men.

Eight years later, the bull of Pius deposing Elizabeth produced a third law. This law, to which alone, as we conceive, the defence now under our consideration can apply, provides, I

we have accused her government of persecution for passing any law, however severe, against overt acts of sedition. But to argue that because a man is a Catholic he must think it right to murder an heretical sovereign, and that because he thinks it right he will at tempt to do it, and then to found on this con clusion a law for punishing him as if he had done it, is plain persecution.

If, indeed, all men reasoned in the same manner on the same dara, and always did what

they thought it their duty to do, this mode of dispensing punishment might be extremely judicious. But as people who agree about premises cften disagree about conclusions, and as no man in the world acts up to his own standard of right, there are two enormous gaps in the logic by which alone penalties for opinions can be defended. The doctrine of reprobation, in the judgment of many very able men, follows by syllogistic necessity from the doctrine of election. Others conceive that the Antinomian and Manichean heresies directly follow from the doctrine of reprobation; and it is very generally thought that licentiousness and cruelty of the worst description are likely to be the fruits, as they often have been the fruits, of Antinomian and Manichean opinions. This chain of reasoning, we think, is as perfect in all its parts as that which makes out a Papist to be necessarily a traitor. Yet it would be rather a strong measure to hang the Calvinists, on the ground that if they were spared they would infallibly commit all the atrocities of Matthias and Knipperdoling. For, reason the matter as we may, experience shows ns that a man may believe in election without believing in reprobation, that he may believe in reprobation without being an Antinomian, and that he may be an Antinomian without being a bad citizen. Man, in short, is so inconsistent a creature, that it is impossible to reason from his belief to his conduct, or from one part of his belief to another.

who would have admitted in theory the depos ing power of the Pope, but who would not have been ambitious to be stretched on the rack, even though it were to be used, according to the benevolent proviso of Lord Burleigh, "as charitably as such a thing can be;" or to be hanged, drawn, and quartered, even though, by that rare indulgence which the queen, of her especial grace, certain knowledge, and mere motion, sometimes extended to very mitigated cases, he were allowed a fair time to choke before the hangman began to grabble in his entrails.

But the laws passed against the Puritans had not even the wretched excuse which we have been considering. In their case the cruelty was equal, the danger infinitely less. In fact the danger was created solely by the cruelty. But it is superfluous to press the argument. By no artifice of ingenuity can the stigma of persecution, the worst blemish of the English church, be effaced or patched over. Her doctrines we well know do not tend to intolerance. She admits the possibility of salvation out of her own pale. But this circumstance, in itself honourable to her, aggravates the sin and the shame of those who persecuted in her name. Dominic and De Monfort did not at least murder and torture for differences of opinion which they considered as trifling. It was to stop an infection which, as they believed, hurried to perdition every soul which it seized that they employed their fire and steel. The measures We do not believe that every Englishman of the English government with respect to the who was reconciled to the Catholic church Papists and Puritans sprang from a widely would, as a necessary consequence, have different principle. If those who deny that the thought himself justified in deposing or assas-supporters of the Established Church were sinating Elizabeth. It is not sufficient to say guilty of religious persecution mean only that that the convert must have acknowledged the they were not influenced by religious motives, authority of the Pope, and that the Pope had we perfectly agree with them. Neither the issued a bull against the queen. We know penal code of Elizabeth, nor the more hateful through what strange loopholes the human system by which Charles the Second attemptmind contrives to escape, when it wishes to ed to force Episcopacy on the Scotch, had an avoid a disagreeable inference from an admit-origin so noble. Their cause is to be sought ted proposition. We know how long the Jansenists contrived to believe the Pope infallible in matters of doctrine, and at the same time to believe doctrines which he pronounced to be heretical. Let it pass, however, that every Catholic in the kingdom thought that Elizabeth might be lawfully murdered. Still the old maxim, that what is the business of every body is the business of nobody, is particularly likely to hold good in a case in which a cruel death is the almost inevitable consequence of making any attempt.

in some circumstances which attended the Reformation in England-circumstances of which the effects long continued to be felt, and may in some degree be traced even at the present day.

In

In Germany, in France, in Switzerland, and in Scotland, the contest against the Papal power was essentially a religious contest. all these countries, indeed, the cause of the Reformation, like every other great cause, attracted to itself many supporters influenced by no conscientious principle, many who quitted Of the ten thousand clergymen of the Church the Established Church only because they of England, there is scarcely one who would thought her in danger, many who were weary not say that a man who should leave his coun- of her restraints, and many who were greedy try and friends to preach the gospel among for her spoils. But it was not by these adsavages, and who should, after labouring inde-herents that the separation was there conductfatigably without any hope of reward, termi-ed. They were welcome auxiliaries; their supnate his life by martyrdom, would deserve the port was too often purchased by unworthy warmest admiration. Yet we doubt whether compliances; but, however exalted in rank or ten of the ten thousand ever thought of going power, they were not the leaders in the enterun such an expedition. Why should we sup-prise. Men of a widely different description, pose that conscientious motives, feeble as they | men who redeemed great infirmities and errors are constantly found to be in a good cause, by sincerity, disinterestedness, energy, and coushould be omnipotent for evil? Doubtless rage; men who, with many of the vices of rethere was many a jolly Popish priest in the volutionary chiefs and of polemic divines, unitold nano-houses of the northern counties, ed some of the highest qualities of apostles

were the real directors. They might be vio-
ent in innovation, and scurrilous in contro-
versy. They might sometimes act with inex-
cusable severity towards opponents, and some-
times connive disreputably at the vices of
powerful allies. But fear was not in them,
nor hypocrisy, nor avarice, nor any petty self-
ishness. Their one great object was the de-
molition of the idols, and the purification of the
sanctuary. If they were too indulgent to the
failings of eminent men, from whose patronage
they expected advantage to the church, they
never flinched before persecuting tyrants and
hostile armies. If they set the lives of others
at nought in comparison of their doctrines,
they were equally ready to throw away their
own.
Such were the authors of the great
schism on the continent and in the northern

part of this island. The Elector of Saxony
and the Landgrave of Hesse, the Prince of
Condé and the King of Navarre, Moray and
Morton, might espouse the Protestant opinions,
or might pretend to espouse them; but it was
from Luther, from Calvin, from Knox, that the
Reformation took its character.

England has no such names to show; not that she wanted men of sincere piety, of deep learning, of steady and adventurous courage. But these were thrown into the back-ground Elsewhere men of this character were the principals. Here they acted a secondary part. Elsewhere worldliness was the tool of zeal. Here zeal was the tool of worldliness. A king, whose character may be best described by saying that he was despotism itself personified, unprincipled ministers, a rapacious aristocracy, a servile parliament-such were the instruments by which England was delivered from the yoke of Rome. The work which had been begun by Henry, the murderer of his wives, was continued by Somerset, the murderer of his brother, and completed by Elizabeth, the murderer of her guest. Sprung from brutal passion, nurtured by selfish policy, the Reformation in England displayed little of what had in other countries distinguished it-unflinching and unsparing devotion, boldness of speech, and singleness of eye. These were indeed to be found; but it was in the lower ranks of the party which opposed the authority of Rome, in such men as Hooper, Latimer, Rogers, and Taylor. Of those who had any important share in bringing the alteration about, the excellent Ridley was perhaps the only person who did not consider it as a mere political job. Even Ridley did not play a very prominent part. Among the statesmen and prelates who principally give the tone to the religious changes there is one, and one only, whose conduct partiality itself can attribute to any other than interested motives. It is not strange, therefore, that his character should have been the subject of fierce controversy. We need not say that we speak of Cranmer.

Mr. Hallam has been severely censured for saying, with his usual placid severity, that "if we weigh the character of this prelate in an equal balance, he will appear far indeed removed from the turpitude imputed to him by his enemies; yet not entitled to any extraordinary veneration." We will venture to expand

the sense of Mr. Hallam, and to comment on
it thus: If we consider Cranmer merely as a
statesman, he will not appear a much worse
man than Wolsey, Gardiner, Cromwell, or So-
merset. But when an attempt is made to set
him up as a saint, it is scarcely possible for
any man of sense, who knows the history of
the times well, to preserve his gravity. If the
memory of the archbishop had been left to
find its own place, he would soon have been
lost among the crowd which is mingled
"A quel cattivo coro

Degli' angeli, che non furon ribelli,
Ne fur fedeli a Dio, ma per se furo."

And the only notice which it would have been
necessary to take of his name, would have
been

"Non ragioniam di lui; ma guarda, e passa." But when his admirers challenge for him a place in the noble army of martyrs, his claims require fuller discussion.

The shameful origin of his history, common enough in the scandalous chronicles of courts, seems strangely out of place in a hagiology. Cranmer rose into favour by serving Henry in a disgraceful affair of his first divorce. He promoted the marriage of Anne Boleyn with the king. On a frivolous pretence he pronounced it null and void. On a pretence, if possible, still more frivolous, he dissolved the ties which bound the shameless tyrant to Anne of Cleves. He attached himself to Cromwell, while the fortunes of Cromwell flourished. He voted for cutting off his head without a trial, when the tide of royal favour turned. He conformed backwards and forwards as the king changed his mind. While Henry lived, he assisted in condemning to the flames those who denied the doctrine of transubstantiation. When Henry died, he found out that the doctrine was false. He was, how. ever, not at a loss for people to burn. The authority of his station, and of his gray hairs, was employed to overcome the disgust with which an intelligent and virtuous child regarded persecution.

Intolerance is always bad. But the sanguinary intolerance of a man who thus wavered in his creed, excites a loathing to which it is difficult to give vent without calling foul names. Equally false to political and to re ligious obligations, he was first the tool of Somerset, and then the tool of Northumber land. When the former wished to put his own brother to death, without even the form of a trial, he found a ready instrument in Cranmer. In spite of the canon law, which forbade a churchman to take any part in matters of blood, the archbishop signed the war. rant for the atrocious sentence. When So merset had been in his turn destroyed, his d stroyer received the support of Cranmer in his attempt to change the course of the succes sion.

The apology made for him by his admirers only renders his conduct more contemptible. He complied, it is said, against his better judg ment, because he could not resist the entrea ties of Edward! A holy prelate of sixty, one would think, might be better employed by the

If Mary had suffered him to live, we suspect that he would have heard mass, and received absolution, like a good Catholic, till the acces sion of Elizabeth; and that he would then have purchased, by another apostasy, the power of burning men better and braver than himself.

We do not mean, however, to represent him as a monster of wickedness. He was not wantonly cruel or treacherous. He was mere ly a supple, timid, interested courtier, in times of frequent and violent change. That which has always been represented as his distinguishing virtue, the facility with which he forgave his enemies, belongs to the character. Those of his class are never vindictive, and never grateful. A present interest effaces past ser vices and past injuries from their minds together. Their only object is self-preservation; and for this they conciliate those who wrong them, just as they abandon those who serve them. Before we extol a man for his forgiv ing temper, we should inquire whether he is above revenge, or below it.

bedside of a dying child, than committing and have nothing to hope or to fear on earth crimes at the request of his disciple. If he had shown half as much firmness when Edward requested him to commit treason, as he had before shown when Edward requested him not to commit murder, he might have saved the country from one of the greatest misfortunes that it ever underwent. He became, from whatever motive, the accomplice of the worthless Dudley. The virtuous scruples of another young and amiable mind were to be overcome. As Edward had been forced'into persecution, Jane was to seduced into usurpation. No transaction in our annals is more unjustifiable than this. If a hereditary title were to be respected, Mary possessed it. If a parliamentary title were preferable, Mary possessed that also. If the interest of the Protestant religion required a departure from the ordinary rule of succession, that interest would have been best served by raising Elizabeth to the throne. If the foreign relations of the kingdom were considered, still stronger reasons might be found for preferring Elizabeth to Jane. There was great doubt whether Jane or the Queen of Scotland had the better claim; and that doubt would, in all probability, have produced a war, both with Scotland and with France, if the project of Northumberland had not been blasted in its infancy. That Elizabeth had a better claim than the Queen of Scotland was indisputable. To the part which Cranmer, and unfortunately some better men than Cranmer, took in this most reprehensible scheme, much of the severity, with which the Protestants were afterwards treated, must in fairness be ascribed.

The plot failed; popery triumphed; and Cranmer recanted. Most people look on his recantation as a single blemish on an honourable life, the frailty of an unguarded moment. But, in fact, it was in strict accordance with the system on which he had constantly acted. It was part of a regular habit. It was not the first recantation that he had made; and, in all probability, if it had answered its purpose it would not have been the last. We do not blame him for not choosing to be burned alive. It is no very severe reproach to any person, that he does not possess heroic fortitude. But surely a man who liked the fire so little, should have had some sympathy for others. A persecutor who inflicts nothing which he is not ready to endure deserves some respect. But when a man, who loves his doctrines more than the lives of his neighbours, loves his own little finger better than his doctrines, a very simple argument, a fortiori, will enable us to estimate the amount of his benevolence.

But his martyrdom, it is said, redeemed every thing. It is extraordinary that so much ignorance should exist on this subject. The fact is, that if a martyr be a man who chooses to die rather than to renounce his opinions, Cranmer was no more a martyr than Dr. Dodd. He died solely because he could not help it. He never retracted his recantation, till he found he had made it in vain. The queen was fully resolved that, Catholic or Protestant, he should Irn. Then he spoke out, as people generally speak out when they are at the point of death,

Somerset, with as little principle as his coadjutor, had a firmer and more commanding mind. Of Henry, an orthodox Catholic, excepting that he chose to be his own Pope, and of Elizabeth, who certainly had no objection to the theology of Rome, we need say nothing. But these four persons were the great authors of the English Reformation. Three of them had a direct interest in the extension of the royal prerogative. The fourth was the ready tool of any who could frighten him. It is not difficult to see from what motives, and on what plan, such persons would be inclined to remodel the Church. The scheme was merely to rob the Babylonian enchantress of her ornaments, to transfer the full cup of her sorceries to other hands, spilling as little as possible by the way. The Catholic doctrines and rites were to be retained in the Church of England. But the king was to exercise the control which formerly belonged to the Roman Pontiff. In this Henry for a time succeeded. The extraordinary force of his character, the fortunate situation in which he stood with respect to foreign powers, and the vast resources which the suppression of the monasteries placed at his disposal, enabled him to oppress both the religious factions equally. He punished with impartial severity those who renounced the doctrines of Rome, and those who acknow ledged her jurisdiction. The basis, however, on which he attempted to establish his power, was too narrow. It would have been impossible even for him long to persecute both persuasions. Even under his reign there had been insurrections on the part of the Catholics, and signs of a spirit which was likely soon to produce insurrection on the part of the Protestants. It was plainly necessary therefore that the government should form an alliance with one or the other side. To recognise the Papal supremacy, would have been to abandon its whole design. Reluctantly and sullenly it at last joined the Protestants. In forming this junction, its object was to procure as much aid as possible for its selfish undertaking, and