WEBVTT 00:02.340 --> 00:03.010 Okay. 00:03.010 --> 00:06.860 Well, as you know, in 1528 religious change had 00:06.860 --> 00:11.130 not been a significant issue in English politics. 00:11.130 --> 00:17.030 By 1558, it was in many ways the central issue and it was 00:17.026 --> 00:20.076 about to take another turn. 00:20.080 --> 00:25.490 On the 17th of November, 1558, Elizabeth I was 00:25.486 --> 00:30.176 proclaimed queen, a young woman of twenty-five, 00:30.175 --> 00:34.595 highly intelligent, well educated and long schooled 00:34.604 --> 00:39.184 in the necessity of caution, discretion and even 00:39.181 --> 00:44.851 dissimulation in order to survive the dangers that she had 00:44.854 --> 00:45.754 faced. 00:45.750 --> 00:49.050 She was of course Anne Boleyn's daughter, 00:49.050 --> 00:53.620 and as Anne Boleyn's daughter it was in a sense her conception 00:53.623 --> 00:57.523 in December of 1532 that had finally precipitated the 00:57.521 --> 01:00.971 assertion of Henry VIII's royal supremacy. 01:00.969 --> 01:05.469 So you could say in a sense that Elizabeth's whole identity, 01:05.468 --> 01:08.228 and above all her claims to the throne, 01:08.230 --> 01:14.390 were bound up with the rejection by her father of papal 01:14.390 --> 01:15.760 authority. 01:15.760 --> 01:19.940 Now the precise nature of her personal beliefs remains 01:19.941 --> 01:20.891 uncertain. 01:20.890 --> 01:26.310 She didn't really disclose them, but unquestionably she 01:26.311 --> 01:31.031 identified herself with the Protestant cause. 01:31.030 --> 01:34.760 Shortly after her accession, at Christmas 1558, 01:34.760 --> 01:39.500 she very ostentatiously walked out of mass in the royal chapel 01:39.503 --> 01:43.083 at the point at which the host was elevated. 01:43.080 --> 01:47.900 A month later in January 1559 she very ostentatiously embraced 01:47.903 --> 01:52.333 an English Bible which was offered to her by the citizens 01:52.331 --> 01:57.631 of London on her state entry to London prior to her coronation. 01:57.629 --> 02:01.879 So Elizabeth was making no secret of the fact that she 02:01.884 --> 02:06.304 inclined towards reform, as indeed everyone expected. 02:06.299 --> 02:10.629 But if she inclined towards reform she was neither 02:10.628 --> 02:14.958 dogmatically nor straightforwardly Protestant, 02:14.960 --> 02:18.490 and the religious settlement of 1559, 02:18.490 --> 02:22.390 the first business of her reign, very much reflected that 02:22.391 --> 02:22.881 fact. 02:22.878 --> 02:28.228 It was in part the product of theological convictions, 02:28.229 --> 02:33.769 but it was also very much a settlement that reflected a 02:33.771 --> 02:39.521 religious preference that was tempered by sheer political 02:39.520 --> 02:41.060 expediency. 02:41.060 --> 02:44.090 What actually happened remains rather cloudy-- 02:44.090 --> 02:46.690 some aspects of the documentation are inadequate-- 02:46.690 --> 02:49.750 but the most convincing interpretation of the settlement 02:49.750 --> 02:51.810 to my mind is that of Norman Jones. 02:51.810 --> 02:56.430 In his view Elizabeth and her chief adviser, 02:56.430 --> 02:59.730 William Cecil, intended initially to return to 02:59.730 --> 03:04.280 the situation of 1552 just before the death of her brother, 03:04.280 --> 03:06.390 Edward VI. 03:06.389 --> 03:10.759 But they met severe opposition in Parliament particularly in 03:10.759 --> 03:14.209 the House of Lords, opposition not only from the 03:14.205 --> 03:18.225 Catholic bishops who sat in the Lords but also from some of the 03:18.229 --> 03:20.759 leading lay members of the peerage, 03:20.758 --> 03:24.758 and so they had to return to Parliament with a distinctly 03:24.758 --> 03:28.968 watered-down draft prayer book setting out their desires for 03:28.973 --> 03:30.763 religious settlement. 03:30.758 --> 03:34.478 So, for example, in 1559 in the prayer book they 03:34.479 --> 03:38.909 brought to Parliament the communion service was in fact a 03:38.911 --> 03:43.341 blend of the prayer book of 1552 with its very Protestant 03:43.342 --> 03:47.062 statements regarding the communion service being 03:47.062 --> 03:51.972 essentially a service of remembrance and thanksgiving. 03:51.970 --> 03:55.970 They blended that with the earlier 1549 prayer book which 03:55.967 --> 04:00.317 had allowed for the possibility that there was a real presence 04:00.322 --> 04:04.322 of Christ's body and blood in the communion service. 04:04.318 --> 04:08.508 And so in 1559 the wording at the administration of the 04:08.512 --> 04:12.702 communion was as follows: the bread..."the body of 04:12.704 --> 04:16.334 our Lord Jesus Christ, which was given for thee 04:16.333 --> 04:19.913 preserve thy body and soul unto everlasting life." 04:19.910 --> 04:22.880 That's 1549, followed immediately by 04:22.877 --> 04:27.797 "take and eat this in remembrance that Christ died for 04:27.797 --> 04:31.697 thee and feed on him in thy heart by faith with 04:31.699 --> 04:35.499 thanksgiving"; that's 1552. 04:35.500 --> 04:39.390 They blended the two together so that you could read it as you 04:39.389 --> 04:39.899 chose. 04:39.899 --> 04:43.909 It's been described by Diarmaid MacCulloch as "a 04:43.913 --> 04:47.313 masterpiece of theological engineering," 04:47.309 --> 04:50.319 or fudging the issue you could say. 04:50.319 --> 04:54.729 Again in 1559 the bill brought before Parliament put forward 04:54.732 --> 04:59.142 the title for Elizabeth not as supreme head of the Church of 04:59.144 --> 05:02.214 England but only of Supreme Governor. 05:02.209 --> 05:06.159 That's often seen as being a more appropriate title for a 05:06.163 --> 05:08.423 woman, governor rather than head, 05:08.420 --> 05:11.850 but it also of course left open the possibility that the 05:11.851 --> 05:15.221 settlement might be accepted, that the position of supreme 05:15.221 --> 05:18.311 governor might be accepted, by people who regarded the 05:18.307 --> 05:21.497 supreme head of the church as being elsewhere, 05:21.500 --> 05:24.100 in Rome. 05:24.100 --> 05:26.270 Even so, despite these compromises, 05:26.269 --> 05:29.069 Elizabeth and her counselors were able to get their 05:29.072 --> 05:32.272 settlement through Parliament only by purging the House of 05:32.269 --> 05:32.829 Lords. 05:32.829 --> 05:35.919 They ruthlessly excluded many of the Catholic bishops in the 05:35.923 --> 05:38.863 end and they still got a majority of only three votes. 05:38.860 --> 05:41.100 They squeezed it through the House of Lords. 05:41.100 --> 05:44.360 Support in the commons was much stronger. 05:44.360 --> 05:48.180 So the Church of England was reestablished. 05:48.180 --> 05:52.450 English was Protestant again, sort of. 05:52.449 --> 05:56.309 It was a confessional state bound by an Act of Uniformity 05:56.312 --> 06:00.592 that the prayer book should be used throughout the kingdom, 06:00.588 --> 06:06.018 uniformity to the religion set down by the Queen in Parliament, 06:06.019 --> 06:10.449 what was often described as 'the religion by law 06:10.447 --> 06:11.857 established'. 06:11.860 --> 06:16.620 But that religion was less imposed by simple royal dictate 06:16.615 --> 06:21.205 than a reflection of what Elizabeth and her advisers had 06:21.206 --> 06:23.956 proved willing to settle for. 06:23.959 --> 06:27.119 There was no doubt that England had turned in a broadly 06:27.115 --> 06:31.585 Protestant direction again, but there was also a lot of 06:31.589 --> 06:36.429 ambiguity about the nature and the extent of that 06:36.427 --> 06:38.137 Protestantism. 06:38.139 --> 06:39.139 Okay. 06:39.139 --> 06:42.539 Well, maybe Elizabeth and William Cecil and the other 06:42.536 --> 06:45.996 counselors got less than they originally intended, 06:46.000 --> 06:51.070 but they accepted it, and they could even use it to 06:51.065 --> 06:52.885 their advantage. 06:52.889 --> 06:56.839 It was perhaps no bad thing in the England of 1559 that the 06:56.843 --> 07:00.393 religious settlement contained a lot of ambiguity. 07:00.389 --> 07:05.489 Thirty years of religious flux had left the nation profoundly 07:05.490 --> 07:08.040 divided in matters of faith. 07:08.040 --> 07:13.490 No change during those thirty years had had time to put down 07:13.488 --> 07:14.688 deep roots. 07:14.689 --> 07:18.829 To some historians like Christopher Haigh most of the 07:18.833 --> 07:21.063 people remained, in the main, 07:21.064 --> 07:24.814 traditionalists in their religious beliefs. 07:24.810 --> 07:29.500 To other historians like Robert Whiting people had grown almost 07:29.495 --> 07:32.685 indifferent, acquiescing and conforming to 07:32.694 --> 07:36.724 change after change, but essentially guarded and 07:36.716 --> 07:39.896 unenthusiastic in their attitudes. 07:39.899 --> 07:42.289 But also, as you've seen in last week's reading, 07:42.293 --> 07:45.353 there was a third reading of the situation represented by the 07:45.351 --> 07:46.881 work of Christopher Marsh. 07:46.879 --> 07:52.159 People were now only too aware of the existence of alternatives 07:52.161 --> 07:57.021 in religion, alternatives which hadn't existed back in the 07:57.017 --> 07:57.867 1520s. 07:57.870 --> 08:00.640 Some of them hankered after the old ways, 08:00.639 --> 08:04.489 some of them were drawn to the attractive features of the new 08:04.494 --> 08:08.284 doctrines, but everyone knew the danger of 08:08.278 --> 08:10.178 religious conflict. 08:10.180 --> 08:12.900 They'd witnessed enough of that under Mary. 08:12.899 --> 08:15.139 As a result, Marsh suggests they "held 08:15.139 --> 08:17.589 their peace," and as you know he uses that 08:17.591 --> 08:20.311 term in a double sense: negatively in the sense that 08:20.310 --> 08:24.400 they were compliant, they remained silent before the 08:24.404 --> 08:28.644 demands of authority; positively in the sense that 08:28.644 --> 08:33.354 they preserved the peace of their own communities as best 08:33.351 --> 08:34.531 they could. 08:34.529 --> 08:38.819 One could say that that was an attitude that had developed as a 08:38.818 --> 08:42.758 result of the turmoil of the late 1540s and early 1550s in 08:42.761 --> 08:43.801 particular. 08:43.798 --> 08:47.718 Even under Mary, the mayor of Exeter in the 08:47.721 --> 08:50.021 west, down here in Devon, 08:50.019 --> 08:54.829 was a man who although a devout Catholic in his own practice 08:54.830 --> 08:59.800 regarded Protestant sympathizers among his neighbors with some 08:59.803 --> 09:02.253 discretion and tolerance. 09:02.250 --> 09:06.830 It was said of him that he did "friendly and lovingly bear 09:06.831 --> 09:10.671 with them and wink at them," he shut his eyes to 09:10.674 --> 09:12.084 their practice. 09:12.080 --> 09:16.580 And one could say that Elizabeth was winking at people 09:16.580 --> 09:17.090 too. 09:17.090 --> 09:18.590 She winked at people in many ways. 09:18.587 --> 09:19.767 > 09:19.769 --> 09:23.259 She was the Supreme Governor of the Church of England. 09:23.259 --> 09:26.659 She was the head of a confessional state but she also 09:26.663 --> 09:30.843 said early in her reign, "I will not make windows 09:30.836 --> 09:34.326 into men's souls"; a striking metaphor, 09:34.327 --> 09:38.367 "I will not make windows into men's souls." 09:38.370 --> 09:41.730 What she and her counselors wanted was order, 09:41.730 --> 09:46.220 outward conformity, stability, and in pursuit of 09:46.217 --> 09:51.657 those objectives the ambiguities of 1559 were in many ways 09:51.662 --> 09:55.962 advantageous and they could be developed. 09:55.960 --> 09:59.700 Soon after the passage of the settlement through Parliament, 09:59.697 --> 10:03.117 a set of injunctions concerning worship were issued. 10:03.120 --> 10:07.920 They permitted the images which had survived Protestant 10:07.919 --> 10:12.899 iconoclasm to remain in churches so long as they were not 10:12.899 --> 10:15.299 superstitiously abused. 10:15.298 --> 10:19.408 They said that in future communion tables were to be used 10:19.409 --> 10:22.419 for holy communion rather than altars, 10:22.418 --> 10:27.408 but nonetheless the communion table could stand where the old 10:27.412 --> 10:28.912 altar had stood. 10:28.908 --> 10:32.938 At holy communion traditional wafers were used rather than 10:32.938 --> 10:33.998 common bread. 10:34.000 --> 10:37.140 There were many concessions of this kind. 10:37.139 --> 10:40.409 Elizabeth herself would have liked to have kept the rood 10:40.408 --> 10:43.198 screens above the chancel with their crucifixes, 10:43.203 --> 10:43.683 etc. 10:43.678 --> 10:46.298 She kept a crucifix in her own chapel. 10:46.298 --> 10:50.098 But her more Protestant bishops really wouldn't stand for that 10:50.096 --> 10:53.636 and many rood screens were gradually dismantled throughout 10:53.643 --> 10:56.323 the kingdom in the course of the 1560s. 10:56.320 --> 11:00.870 Or again in dealing with the clergy, she faced in Parliament 11:00.866 --> 11:05.566 bishops who put up such a stiff opposition that she was forced 11:05.567 --> 11:07.107 to deprive them. 11:07.110 --> 11:09.840 She would have liked them to stay. 11:09.840 --> 11:12.360 They didn't, but new appointments to the 11:12.360 --> 11:15.660 Episcopal bench were rarely religious extremists. 11:15.658 --> 11:18.228 It was significant that she chose as Archbishop of 11:18.229 --> 11:22.029 Canterbury Matthew Parker, a Cambridge academic who was a 11:22.030 --> 11:25.460 Protestant certainly, but who had not gone into exile 11:25.458 --> 11:26.108 under Mary. 11:26.110 --> 11:28.800 He had conformed and kept his head down. 11:28.798 --> 11:32.418 She considered Parker a more appropriate choice than some of 11:32.423 --> 11:36.113 the more radical Protestants that she could have selected. 11:36.110 --> 11:40.660 Amongst the parish clergy too there was no mass purge. 11:40.658 --> 11:45.168 Many of the clergy were allowed to keep their positions and even 11:45.167 --> 11:49.097 to get away with formally subscribing to the prayer book 11:49.101 --> 11:53.111 and the Act of Uniformity but continuing many traditional 11:53.107 --> 11:55.037 practices unhindered. 11:55.038 --> 11:58.448 The toleration which was extended to traditional 11:58.447 --> 12:02.077 practices allowed them to preserve in many ways the 12:02.075 --> 12:06.425 appearance of tradition in the way they conducted services in 12:06.426 --> 12:07.946 their parishes. 12:07.950 --> 12:09.860 Christopher Haigh has a nice phrase for it. 12:09.860 --> 12:13.040 He says many of these people were "liturgical 12:13.043 --> 12:14.543 hermaphrodites." 12:14.538 --> 12:19.478 They used the prayer book but they could tweak it their own 12:19.479 --> 12:19.989 way. 12:19.990 --> 12:23.810 Again fines were laid down for people who failed to attend the 12:23.808 --> 12:27.628 Church of England at least once a month but they were set very 12:27.629 --> 12:28.129 low. 12:28.129 --> 12:31.459 The fine was twelve pence a month if you failed to attend 12:31.462 --> 12:34.962 Church of England services, which was about the equivalent 12:34.960 --> 12:37.240 of a day's wages for a London laborer, 12:37.240 --> 12:40.180 not a steep fine at all. 12:40.179 --> 12:43.669 So what did it all mean? 12:43.668 --> 12:49.148 Clearly, Elizabeth was no Catholic but she refused to 12:49.149 --> 12:54.629 persecute, and equally she refused to countenance any 12:54.628 --> 12:56.628 further reform. 12:56.629 --> 13:00.099 She seems to have learned her lesson in 1559 about the art of 13:00.102 --> 13:02.132 the possible and she stuck to it. 13:02.129 --> 13:05.529 And that came out very clearly just a few years later in 1563 13:05.528 --> 13:08.468 when at a meeting of the convocation of the Church of 13:08.472 --> 13:10.942 England, the assembly of the clergy of 13:10.943 --> 13:14.213 the Church of England, there occurred what's known as 13:14.211 --> 13:15.921 the Vestiarian Controversy. 13:15.918 --> 13:18.908 Some of the more radical Protestants in convocation 13:18.908 --> 13:22.548 wanted to get rid of traditional vestments worn by the priests 13:22.553 --> 13:23.753 during services. 13:23.750 --> 13:27.530 They described them as the "rags of Rome." 13:27.528 --> 13:31.748 These, however, had been retained in the prayer 13:31.745 --> 13:36.235 book of 1559 and Elizabeth insisted upon retaining 13:36.235 --> 13:41.455 traditional clerical dress and forced Archbishop Parker to 13:41.460 --> 13:44.210 demand it of the clergy. 13:44.210 --> 13:48.330 So what was England's religion in the 1560s? 13:48.330 --> 13:52.860 Ultimately, one could say it was the Queen's religion. 13:52.860 --> 13:56.780 With regard to the pope's authority, it was emphatically 13:56.782 --> 13:57.712 schismatic. 13:57.710 --> 14:01.420 Papal authority had been abrogated once again. 14:01.418 --> 14:03.238 With regard to essential doctrines, 14:03.240 --> 14:08.200 it was essentially Protestant, but nonetheless it retained a 14:08.197 --> 14:11.387 latitude to make of the settlement, 14:11.389 --> 14:16.519 to read the prayer book, as you chose provided you 14:16.520 --> 14:18.930 conformed in general. 14:18.928 --> 14:22.938 The only element of settlement one could say which was totally 14:22.942 --> 14:25.972 without ambiguity was the Act of Uniformity; 14:25.970 --> 14:32.360 conform and hold your peace. 14:32.360 --> 14:35.910 Well, in an age of religious partisanship, 14:35.907 --> 14:41.267 in what was already becoming in Europe an age of religious war, 14:41.270 --> 14:44.300 that was not really a bad deal. 14:44.298 --> 14:47.958 But of course it couldn't stand there. 14:47.960 --> 14:50.890 Whatever the ambiguities of the settlement, 14:50.889 --> 14:54.109 first of all no one could really doubt that it was 14:54.113 --> 14:56.683 basically Protestant in orientation, 14:56.678 --> 15:02.848 and secondly no one yet knew that Elizabeth would live to be 15:02.845 --> 15:03.885 seventy. 15:03.889 --> 15:07.779 And those two facts shaped the attitudes of both committed 15:07.775 --> 15:11.045 Catholics and the more committed Protestants, 15:11.048 --> 15:14.918 and by 1560 of course there were plenty of both. 15:14.918 --> 15:19.628 Both groups of zealots were preoccupied with what might 15:19.629 --> 15:20.849 happen next. 15:20.850 --> 15:22.700 Would there be another turn of the wheel? 15:22.700 --> 15:24.540 Would Elizabeth survive? 15:24.538 --> 15:29.048 And both sides were determined to do what they could to shape 15:29.046 --> 15:33.546 events to their own advantage if such a possibility of future 15:33.552 --> 15:34.982 change emerged. 15:34.980 --> 15:39.620 So let's look at the two groups who opposed in different ways 15:39.619 --> 15:44.489 the Elizabethan settlement and how their challenges were met. 15:44.490 --> 15:49.750 We can start by looking at the Catholics. 15:49.750 --> 15:51.830 Christopher Haigh argues, persuasively I think, 15:51.830 --> 15:55.310 that there was a great deal of what he calls traditionalist 15:55.308 --> 15:56.868 "survivalism." 15:56.870 --> 16:00.590 To a considerable degree, the early Elizabethan church 16:00.586 --> 16:04.796 was attempting to accommodate that traditionalism amongst the 16:04.796 --> 16:06.616 population as a whole. 16:06.620 --> 16:11.410 But the more committed, more theologically aware and 16:11.413 --> 16:17.343 more politically aware Catholics knew that this was a recipe for 16:17.336 --> 16:21.656 the gradual erosion of Catholic principle. 16:21.658 --> 16:25.238 There were a lot of people who were described at the time as 16:25.240 --> 16:27.850 "church papists" in the 1560s, 16:27.850 --> 16:30.700 people whose bodies were in the Church of England, 16:30.700 --> 16:36.870 as it were, but whose hearts remained with the old religion. 16:36.870 --> 16:42.010 Such people would gradually become hopelessly compromised 16:42.014 --> 16:47.714 over time unless something was done to stiffen their resistance 16:47.708 --> 16:52.758 to a gradual slide into conformity and acceptance of the 16:52.761 --> 16:54.141 new ways. 16:54.139 --> 16:56.659 And in the eyes of those who feared this there was, 16:56.658 --> 17:00.798 after all, every possibility that the settlement of 1559 17:00.799 --> 17:04.489 would not endure any longer than other changes. 17:04.490 --> 17:09.250 It all hung on the life of one young woman and in 1562 17:09.253 --> 17:13.573 Elizabeth contracted smallpox and almost died. 17:13.568 --> 17:17.568 Her counselors were in a panic as she lay on her sick bed. 17:17.568 --> 17:20.408 She recovered, but it was a warning of what 17:20.405 --> 17:21.415 could happen. 17:21.420 --> 17:25.150 We have to remember this, this vital element of 17:25.153 --> 17:29.863 uncertainty, whenever we look at the Elizabethan church and 17:29.861 --> 17:33.191 indeed at other aspects of her reign. 17:33.190 --> 17:37.440 So, you get in these years the gradual emergence of what might 17:37.444 --> 17:41.144 be called a kind of shadow church or a church in exile 17:41.143 --> 17:45.333 waiting for the possibility of a return to the old ways. 17:45.328 --> 17:51.148 And the years 1568 to 1570 proved to be in many ways a 17:51.147 --> 17:55.097 turning point for these Catholics. 17:55.098 --> 17:59.068 In 1568, William Allen, a former Oxford don who had 17:59.073 --> 18:03.213 fled to the continent, founded a college at Douai in 18:03.212 --> 18:07.892 the Netherlands for the purpose of training priests who would be 18:07.892 --> 18:12.422 smuggled back into England and who could operate in secrecy to 18:12.422 --> 18:15.692 stiffen the faith of English Catholics. 18:15.690 --> 18:18.310 In the same year, in May of 1568, 18:18.310 --> 18:21.100 Mary Stuart, the Queen of Scotland, 18:21.096 --> 18:25.676 a Catholic, was deposed by her own subjects and fled into 18:25.682 --> 18:26.832 England. 18:26.828 --> 18:30.348 There she was kept under house arrest by Elizabeth, 18:30.348 --> 18:33.658 but while she remained she was clearly a claimant to the 18:33.659 --> 18:37.329 English throne within reach of those who opposed Elizabeth. 18:37.328 --> 18:40.218 She was Elizabeth's nearest relative, her cousin, 18:40.223 --> 18:41.253 and a Catholic. 18:41.250 --> 18:44.830 I'll say more about Mary, Queen of Scots next time, 18:44.834 --> 18:48.854 but her presence is a constant factor in the equation. 18:48.848 --> 18:53.118 In 1567 to '68, almost simultaneously, 18:53.118 --> 18:56.188 came the outbreak of the Dutch revolt, 18:56.190 --> 18:58.210 a revolt of the provinces of the Netherlands, 18:58.210 --> 19:03.720 just across the narrow seas, against Spanish rule, 19:03.720 --> 19:07.410 which led to the establishment in the Netherlands of a powerful 19:07.406 --> 19:11.036 Spanish army to put down that revolt sent by King Philip II of 19:11.035 --> 19:13.355 Spain, the champion of the Counter 19:13.364 --> 19:14.794 Reformation in Europe. 19:14.788 --> 19:18.848 Its arrival was followed by a massive repression of 19:18.848 --> 19:23.718 Protestants in the Netherlands and the flight of many of them 19:23.721 --> 19:24.941 to England. 19:24.940 --> 19:30.520 And in the following year, in 1569, came the revolt of the 19:30.516 --> 19:32.176 northern earls. 19:32.180 --> 19:35.610 That began with a plot to release Mary, 19:35.608 --> 19:38.958 Queen of Scots from captivity, to marry her to the Duke of 19:38.961 --> 19:40.991 Norfolk, who was a crypto-Catholic, 19:40.990 --> 19:44.020 to restore her to the Scottish throne with the help of the 19:44.017 --> 19:46.987 Spanish army, which was just over the seas in 19:46.988 --> 19:50.498 the Netherlands, and to depose Elizabeth. 19:50.500 --> 19:54.020 When the scheme was discovered by Elizabeth's intelligence 19:54.019 --> 19:56.549 service the earls of Northumberland and of 19:56.549 --> 19:59.249 Westmorland, the two dominant nobles of the 19:59.250 --> 20:00.760 north, rose in rebellion. 20:00.759 --> 20:02.819 They raised about 5,000 men. 20:02.818 --> 20:05.198 They captured the city of Durham. 20:05.200 --> 20:08.450 They restored the mass in Durham Cathedral. 20:08.450 --> 20:11.090 They moved gradually south. 20:11.088 --> 20:15.588 The government responded to the rising by securing Mary and 20:15.590 --> 20:18.540 moving her south out of their reach. 20:18.538 --> 20:21.188 She was placed under the tutelage of the Earl of 20:21.191 --> 20:23.111 Shrewsbury down in the Midlands. 20:23.108 --> 20:26.088 The northern earls failed to move swiftly. 20:26.088 --> 20:30.108 They got bogged down besieging a castle near Durham which was 20:30.108 --> 20:33.988 held by the loyal Bowes family for Elizabeth and eventually 20:33.993 --> 20:38.083 realizing that their support was eroding they gave up and fled 20:38.079 --> 20:39.419 into Scotland. 20:39.420 --> 20:43.360 There then followed two years of diplomatic and military 20:43.359 --> 20:47.369 bullying before eventually the Earl of Northumberland was 20:47.372 --> 20:51.172 surrendered back to the English and was executed. 20:51.170 --> 20:52.790 By then the rebellion was long over. 20:52.788 --> 20:55.848 By December 1569, it had proved to be a fiasco 20:55.853 --> 20:58.883 and had fizzled out, but in February 1570, 20:58.878 --> 21:03.088 rather too late, the Pope, having heard of it, 21:03.093 --> 21:05.243 offered his support. 21:05.240 --> 21:10.550 He excommunicated Elizabeth and he absolved her subjects from 21:10.554 --> 21:13.304 their obedience to the Queen. 21:13.298 --> 21:15.178 He was telling her Catholic subjects, 21:15.180 --> 21:18.920 in other words, that rebellion against this 21:18.923 --> 21:22.943 heretic queen was no sin-- a little too late, 21:22.942 --> 21:27.682 but nonetheless at last a clarifying decision on the part 21:27.678 --> 21:31.228 of the papacy with regard to Elizabeth. 21:31.230 --> 21:37.690 For the Catholic subjects of the Queen in 1568 to '70 one 21:37.692 --> 21:43.352 could say the moment of truth had at last come. 21:43.348 --> 21:45.978 At last there had been principled resistance to the 21:45.984 --> 21:49.184 Elizabeth settlement, at last there had been a lead 21:49.181 --> 21:52.161 from the papacy, but in a sense it was also a 21:52.163 --> 21:55.543 disaster for the average traditionalist in religion. 21:55.538 --> 21:58.958 Now they were in a position where they had to choose. 21:58.960 --> 22:02.630 They had to make a stand, like it or not. 22:02.630 --> 22:06.120 Geopolitical realities increasingly demanded it, 22:06.118 --> 22:09.978 and for many of them that was an absolutely agonizing 22:09.980 --> 22:11.020 situation. 22:11.019 --> 22:14.049 And in the years that followed, in many ways, 22:14.047 --> 22:15.077 it got worse. 22:15.078 --> 22:19.518 From the mid 1570s missionary priests trained in the 22:19.519 --> 22:24.129 Netherlands began arriving to stiffen the faith of the 22:24.134 --> 22:26.054 Catholic faithful. 22:26.048 --> 22:29.598 There were something like sixty who arrived in the course of the 22:29.599 --> 22:30.389 later 1570s. 22:30.390 --> 22:33.610 Between then and the end of the reign in 1603, 22:33.607 --> 22:37.397 something like 500 Catholic priests were smuggled into 22:37.398 --> 22:39.758 England to operate in secret. 22:39.759 --> 22:42.079 From the 1580s, they were joined by another 22:42.082 --> 22:43.702 group, the Jesuits, 22:43.702 --> 22:48.752 the shock troops of the Catholic Counter Reformation in 22:48.752 --> 22:53.152 Europe who joined in the mission to England. 22:53.150 --> 22:57.600 Now of course from their perspective these were heroic 22:57.599 --> 23:00.099 people, and yet they were fatally 23:00.103 --> 23:03.833 compromised by their association with a foreign power, 23:03.828 --> 23:08.538 Spain, and they were inevitably associated with the dynamics of 23:08.538 --> 23:13.188 religious conflict in Europe-- not least because some of the 23:13.185 --> 23:17.845 leaders of the Catholic mission subscribed to the view that it 23:17.848 --> 23:22.358 was no sin to depose or even murder a heretical monarch. 23:22.358 --> 23:25.728 And so began a series of plots which were uncovered throughout 23:25.733 --> 23:28.503 the middle and later years of Elizabeth's reign. 23:28.500 --> 23:31.690 In 1571, the Ridolfi plot to depose Elizabeth, 23:31.690 --> 23:35.730 place Mary, Queen of Scots on the throne, marry her to the 23:35.730 --> 23:37.150 Duke of Norfolk. 23:37.150 --> 23:41.720 That ended in 1572 with the execution of Norfolk. 23:41.720 --> 23:45.020 In 1572, the news came from France of the Saint 23:45.018 --> 23:48.818 Bartholomew's Day Massacre of Protestants in Paris. 23:48.818 --> 23:52.548 This seemed a demonstration from abroad of the risk of 23:52.550 --> 23:54.030 Catholic treachery. 23:54.029 --> 23:58.359 In 1583, the Throckmorton plot to murder Elizabeth was 23:58.358 --> 23:59.338 uncovered. 23:59.338 --> 24:02.758 A year later in 1584, the leader of the Dutch 24:02.759 --> 24:06.729 Protestants, William the Silent, was murdered in the 24:06.726 --> 24:07.966 Netherlands. 24:07.970 --> 24:12.880 In 1586, the Babington plot to depose Elizabeth and elevate 24:12.881 --> 24:17.201 Mary, Queen of Scots to the throne was uncovered. 24:17.200 --> 24:22.300 The atmosphere then was one of tremendous insecurity and the 24:22.296 --> 24:25.316 government's response was severe. 24:25.318 --> 24:29.488 In 1581, it was declared by Parliament treason to be 24:29.487 --> 24:34.137 absolved from schism with Rome and to be reconciled to the 24:34.144 --> 24:35.784 Catholic church. 24:35.779 --> 24:38.419 Recusancy fines for not attending the Church of England 24:38.416 --> 24:41.246 were raised from one shillings a month to twenty pounds. 24:41.250 --> 24:45.340 That's a four hundredfold increase in the size of 24:45.336 --> 24:46.866 recusancy fines. 24:46.868 --> 24:51.608 In 1585, England was at last, after long hesitation, 24:51.608 --> 24:55.448 brought to declare open war with Spain and to send troops to 24:55.451 --> 24:59.231 the Netherlands to help stiffen the resistance of the Dutch 24:59.228 --> 25:00.268 Protestants. 25:00.269 --> 25:04.959 And in the same year Parliament made it treason for any ordained 25:04.960 --> 25:08.980 priest of the Catholic church even to enter England. 25:08.980 --> 25:14.310 For a priest to be found on English soil was treason. 25:14.308 --> 25:17.038 In 1586, following the Babington plot, 25:17.038 --> 25:19.928 Mary, Queen of Scots was at last brought to trial, 25:19.930 --> 25:22.900 sentenced to death, and then, after long hesitation 25:22.896 --> 25:28.426 on the part of Elizabeth, finally beheaded in February 25:28.430 --> 25:29.260 1587. 25:29.259 --> 25:33.909 And then in 1588 the whole nation was mobilized to resist 25:33.905 --> 25:37.885 the threat of invasion by the Spanish Armada-- 25:37.890 --> 25:42.640 a great fleet sent by Philip II intended to pick up troops in 25:42.644 --> 25:45.274 the Netherlands, transport them across the 25:45.270 --> 25:48.170 narrow seas, and attack London. 25:48.170 --> 25:51.760 A plan which was eventually foiled only by the resistance 25:51.755 --> 25:55.595 which was put up by the English fleet in the Channel and then 25:55.596 --> 25:59.116 the scattering of Spanish ships as they sailed north and 25:59.117 --> 26:03.277 eventually around Scotland and Ireland to return to Spain, 26:03.278 --> 26:07.518 many of them being lost on the way. 26:07.519 --> 26:12.439 Following the--what was seen as the--divine deliverance in the 26:12.438 --> 26:17.358 Armada campaign the war dragged on right through to the end of 26:17.355 --> 26:19.125 Elizabeth's reign. 26:19.130 --> 26:23.540 Well, in such a context any priests who landed in England to 26:23.537 --> 26:27.567 do God's work amongst the Catholic faithful as they saw 26:27.571 --> 26:30.481 it, were inevitably regarded by the 26:30.481 --> 26:34.811 government as the traitorous servants of a foreign power. 26:34.808 --> 26:39.828 Between 1581 and 1603,131 Catholic priests were arrested 26:39.834 --> 26:45.414 and executed together with sixty of the lay people who had hid 26:45.405 --> 26:48.275 them, all of them being executed as 26:48.282 --> 26:48.962 traitors. 26:48.960 --> 26:52.690 These are those who are regarded in the English Catholic 26:52.689 --> 26:55.129 tradition as the Catholic Martyrs. 26:55.130 --> 26:59.230 And in a nation that was increasingly prone to regard 26:59.230 --> 27:04.200 itself as a beleaguered island threatened by mighty enemies, 27:04.200 --> 27:08.630 Catholicism almost inevitably became tainted by its 27:08.632 --> 27:11.382 association with that threat. 27:11.380 --> 27:14.210 Of course, that was mistaken. 27:14.210 --> 27:18.000 Many of the Catholic nobility and gentry went out of their way 27:17.998 --> 27:20.418 to stress their loyalty to Elizabeth; 27:20.420 --> 27:23.130 that they would not support any foreign invasion; 27:23.130 --> 27:26.090 that they would indeed sometimes openly declare 27:26.085 --> 27:29.165 themselves as sufficiently loyal to oppose it. 27:29.170 --> 27:30.730 They were well known. 27:30.730 --> 27:34.170 They were often trusted as individuals by their Protestant 27:34.165 --> 27:34.885 neighbors. 27:34.890 --> 27:38.870 The fines levied upon them for their Catholic recusancy were 27:38.866 --> 27:42.436 often very selectively and intermittently enforced. 27:42.440 --> 27:46.100 Amongst the Catholic population as a whole there were only a 27:46.095 --> 27:49.565 tiny number of zealots who were ever actively involved in 27:49.565 --> 27:53.285 treasonable plots, especially against the Queen's 27:53.288 --> 27:53.748 life. 27:53.750 --> 27:56.240 Nevertheless, be that as it may, 27:56.240 --> 28:00.910 in the situation after 1570, and especially after the 28:00.909 --> 28:05.489 outbreak of war in 1585, the Catholic community as an 28:05.494 --> 28:10.424 entity lay under the shadow of distrust and it was subject to a 28:10.422 --> 28:15.272 developing prejudice which would take centuries to dispel. 28:15.269 --> 28:20.619 As Patrick Collinson has written, anti-Catholicism became 28:20.617 --> 28:25.777 almost "a sheet anchor of English nationhood" 28:25.776 --> 28:31.316 and the Catholic community within England became in a sense 28:31.316 --> 28:34.656 aliens within their own land. 28:34.660 --> 28:37.540 What about the other threat?--the radical 28:37.538 --> 28:41.998 Protestants, those who we think of now as Puritans but that was 28:42.000 --> 28:44.520 not a term they used initially. 28:44.519 --> 28:47.739 It was a term of insult that was sometimes thrown at them. 28:47.740 --> 28:50.660 They were described usually at the time as "the hotter 28:50.660 --> 28:54.280 sort of Protestants"; "the hotter sort of 28:54.279 --> 28:56.029 Protestants." 28:56.029 --> 29:00.459 To them the accession of Elizabeth in 1558 had been a 29:00.460 --> 29:04.630 providential deliverance, a divine intervention in 29:04.634 --> 29:06.344 English affairs. 29:06.338 --> 29:08.648 November the 17th, the Queen's accession day, 29:08.645 --> 29:10.895 was celebrated with the ringing of bells; 29:10.900 --> 29:16.480 it became almost like a Protestant holy day. 29:16.480 --> 29:19.590 But though they regarded the Church of England which she 29:19.592 --> 29:23.272 established a year later in 1559 as undoubtedly a true church, 29:23.269 --> 29:27.239 it seemed to these Protestant radicals that it was a church 29:27.239 --> 29:31.769 which was only half reformed, and they too were worried about 29:31.773 --> 29:33.593 what might happen next. 29:33.588 --> 29:37.608 They could have no certainty that it would last. 29:37.608 --> 29:41.068 They were anxious to push ahead, to consolidate the 29:41.068 --> 29:44.148 position, to move urgently to what they 29:44.150 --> 29:47.720 described as "further reformation." 29:47.720 --> 29:50.590 Especially they wanted reformation of some of the 29:50.588 --> 29:53.998 traditionalist structures of the Church of England and the 29:53.996 --> 29:57.516 removal of some of the more traditional aspects of its forms 29:57.522 --> 29:58.542 of worship. 29:58.538 --> 30:00.788 They wanted to get rid of the "rags of Rome" 30:00.792 --> 30:02.412 or the "dregs the popery." 30:02.410 --> 30:06.610 This is the sort of language they used. 30:06.608 --> 30:11.098 So there was from the beginning an element of dissidence even 30:11.096 --> 30:15.126 amongst those who could be regarded as Elizabeth's most 30:15.134 --> 30:17.234 enthusiastic supporters. 30:17.230 --> 30:20.450 And that was especially true amongst the younger clergy who 30:20.445 --> 30:22.605 were emerging from the universities, 30:22.608 --> 30:26.328 now thoroughly trained in Protestant doctrine, 30:26.328 --> 30:27.898 and who were becoming, if anything, 30:27.900 --> 30:32.790 more emphatically Protestant even than those who had led the 30:32.790 --> 30:36.190 church in the later years of Edward VI. 30:36.190 --> 30:39.700 This younger generation were moving beyond the doctrinal 30:39.699 --> 30:42.759 position which had been established by Archbishop 30:42.760 --> 30:46.400 Cranmer in the early 1550s and was enshrined in the prayer 30:46.397 --> 30:47.097 book. 30:47.098 --> 30:50.838 Increasingly, they felt the influence of John 30:50.836 --> 30:54.656 Calvin, the great Protestant leader of Geneva, 30:54.657 --> 30:58.307 and his successor there, Theodore Beza. 30:58.308 --> 31:02.188 In terms of the doctrine of salvation, they increasingly 31:02.186 --> 31:05.916 adopted the doctrine of 'predestination' championed by 31:05.923 --> 31:09.853 Calvin; the notion that only an elect 31:09.851 --> 31:13.221 minority would find salvation. 31:13.220 --> 31:17.060 Many also adopted the doctrine of double predestination 31:17.064 --> 31:20.974 championed by Beza; the view that God had decreed 31:20.971 --> 31:26.211 from the beginning of the world who would be elect and who would 31:26.209 --> 31:27.289 be damned. 31:27.288 --> 31:31.378 This kind of belief bred amongst them a very anxious 31:31.384 --> 31:32.594 spirituality. 31:32.588 --> 31:36.228 At the individual level they were deeply anxious about their 31:36.230 --> 31:37.590 own spiritual state. 31:37.588 --> 31:41.548 Were they or were they not amongst the elect? 31:41.548 --> 31:44.828 They tended to indulge in intense spiritual 31:44.833 --> 31:48.433 self-searching, rigorous attempts to sanctify 31:48.429 --> 31:52.959 their personal lives in a way that would give them a sense of 31:52.958 --> 31:55.598 assurance of their own election. 31:55.598 --> 31:59.138 It was also a kind of theological position which bred 31:59.141 --> 32:03.161 what's been described as a "piebald mentality." 32:03.160 --> 32:06.460 They saw things in very black and white terms, 32:06.457 --> 32:08.067 a piebald mentality. 32:08.068 --> 32:12.618 The godly saw themselves as a beleaguered minority in a world 32:12.615 --> 32:16.855 that was dominated by the reprobate, the unregenerate. 32:16.858 --> 32:21.438 They tended to describe themselves as the "little 32:21.438 --> 32:25.068 flock," the "godly remnant," 32:25.066 --> 32:29.986 and that in turn seems to have bred amongst them a kind of 32:29.990 --> 32:32.150 activist mentality. 32:32.150 --> 32:35.670 There was a duty to demonstrate their own godliness by standing 32:35.666 --> 32:39.346 up for the honor of God, by doing His work in the world, 32:39.352 --> 32:43.012 by spreading truth, by combating sin and error. 32:43.009 --> 32:47.919 A form of activism which in a sense could give them greater 32:47.923 --> 32:48.943 assurance. 32:48.940 --> 32:52.410 For the most part, they did that work in relative 32:52.407 --> 32:56.307 obscurity, down in the many parishes of the kingdom. 32:56.308 --> 32:59.518 Puritans were amongst the most zealous preachers. 32:59.519 --> 33:02.359 They were often chosen as 'lecturers', 33:02.358 --> 33:06.108 people who would be hired by local authorities to preach 33:06.107 --> 33:11.757 extra sermons on market days, for example, or on the weekdays. 33:11.759 --> 33:15.749 In some areas they were numerous enough by the 1570s to 33:15.748 --> 33:19.958 found regular meetings of sympathizers which were known as 33:19.958 --> 33:22.098 "prophesyings." 33:22.098 --> 33:25.578 These were meetings of the local clergy who would get 33:25.575 --> 33:29.045 together to hear a sermon, to debate its doctrine. 33:29.048 --> 33:31.928 They often opened these meetings to members of the 33:31.929 --> 33:32.399 laity. 33:32.400 --> 33:35.040 It was thought to be an excellent method of improving 33:35.041 --> 33:37.991 clerical knowledge, of passing on theological 33:37.990 --> 33:42.070 knowledge to the godly laity, and in areas of--some areas 33:42.066 --> 33:45.346 of--the country they were extremely influential in 33:45.346 --> 33:48.956 influencing the whole tone of local religious life. 33:48.960 --> 33:52.150 East Anglia was a great area of Puritan strength. 33:52.150 --> 33:54.650 There were eight of these prophesying meetings in the 33:54.653 --> 33:57.693 county of Suffolk in the middle of East Anglia and in the county 33:57.685 --> 34:00.385 of Essex, just to the south, 34:00.390 --> 34:06.370 there were six of them operating by the early 1570s. 34:06.368 --> 34:11.748 But after 1570 Puritanism also began to acquire something of a 34:11.750 --> 34:13.250 political edge. 34:13.250 --> 34:16.090 Specifically, that came in the form of a 34:16.094 --> 34:20.034 movement to try to formally alter the structures of the 34:20.034 --> 34:24.564 Church of England and to purge the prayer book of what they saw 34:24.556 --> 34:27.326 as traditional papist survivals. 34:27.329 --> 34:31.469 Those who became involved in it were convinced that the New 34:31.465 --> 34:35.595 Testament laid down a clear model of church government, 34:35.599 --> 34:39.339 that it did not involve bishops, that it should be based 34:39.344 --> 34:43.434 upon autonomous congregations who elected their own ministers 34:43.429 --> 34:46.379 and elders, who would in turn meet together 34:46.382 --> 34:50.112 at the higher level in councils and synods to govern the church 34:50.108 --> 34:50.948 as a whole. 34:50.949 --> 34:54.179 In other words, a Presbyterian system of church 34:54.184 --> 34:55.104 government. 34:55.099 --> 34:59.759 This is what they desired, and advocates of such a system 34:59.762 --> 35:04.262 were to mount a series of challenges to the Elizabethan 35:04.259 --> 35:07.339 settlement between 1570 and 1587. 35:07.340 --> 35:10.520 And there were a number of landmarks in that process. 35:10.518 --> 35:14.018 In 1570, for example, the professor of divinity at 35:14.016 --> 35:17.356 the University of Cambridge, Thomas Cartwright, 35:17.360 --> 35:20.750 gave a series of lectures in the university in which he 35:20.753 --> 35:24.463 argued that the English church failed to follow the model of 35:24.461 --> 35:28.171 the New Testament and advocated a Presbyterian system. 35:28.170 --> 35:31.000 There was a tremendous controversy in the university as 35:31.001 --> 35:31.581 a result. 35:31.579 --> 35:34.539 Cartwright in fact lost his job. 35:34.539 --> 35:37.389 He was quickly picked up by one of Elizabeth's favorites, 35:37.385 --> 35:39.715 the Earl of Leicester, who sympathized with the 35:39.722 --> 35:42.112 Puritans, and placed in a living elsewhere. 35:42.110 --> 35:45.840 So he survived, but he lost his position at the 35:45.835 --> 35:46.885 university. 35:46.889 --> 35:51.269 In 1571, in Parliament, one member, William Strickland, 35:51.271 --> 35:56.061 introduced a bill to revise the prayer book and purge it. 35:56.059 --> 36:02.229 Members of the council sitting in Parliament opposed this move. 36:02.230 --> 36:06.570 He was called before the royal Privy Council and warned not to 36:06.574 --> 36:09.994 trespass on the Queen's prerogative in matters of 36:09.994 --> 36:10.924 religion. 36:10.920 --> 36:14.490 But a year later when Parliament met again John Field 36:14.487 --> 36:17.207 and Thomas Wilcox, two leading Puritans, 36:17.206 --> 36:20.246 published the "Admonition to Parliament," 36:20.250 --> 36:23.540 an outspoken attack upon the structure of the Church of 36:23.536 --> 36:26.636 England as not being a truly reformed church, 36:26.639 --> 36:31.529 calling on Parliament to take steps to further reform it. 36:31.530 --> 36:35.460 Indeed, it was so extreme in some of its statements that it 36:35.458 --> 36:39.388 greatly scandalized moderates amongst Protestants and there 36:39.387 --> 36:42.297 was no successful action in Parliament. 36:42.300 --> 36:45.960 In 1576, there came a further attempt to discuss the church in 36:45.960 --> 36:49.060 Parliament, and on that occasion Elizabeth 36:49.063 --> 36:53.513 had to intervene personally to ban discussion of religion in 36:53.512 --> 36:54.572 Parliament. 36:54.570 --> 36:57.860 The Queen also became convinced in that year that the 36:57.858 --> 37:01.468 prophesying meetings were a destabilizing influence on the 37:01.465 --> 37:03.295 church in the localities. 37:03.300 --> 37:07.570 She ordered Archbishop Grindal to put a stop to them. 37:07.570 --> 37:09.620 The Archbishop protested. 37:09.619 --> 37:12.039 He thought they were doing good work; 37:12.039 --> 37:15.079 they were beneficial to the clergy. 37:15.079 --> 37:18.599 As a result, the Queen simply suspended him 37:18.601 --> 37:23.471 and the Archbishop of Canterbury himself was suspended from 37:23.467 --> 37:28.917 exercising his duties from 1577 through to his death in 1583. 37:28.920 --> 37:33.310 Well, at that point, Grindal's death in 1583 could 37:33.309 --> 37:38.679 be said in a sense to symbolize the passing away of the first 37:38.684 --> 37:42.184 generation of Elizabethan bishops, 37:42.179 --> 37:46.159 many of them people who half sympathized with the desire for 37:46.161 --> 37:48.931 further reformation within the church, 37:48.929 --> 37:52.349 men who had been willing to serve, willing to bear with the 37:52.347 --> 37:54.997 Elizabethan compromise for the time being, 37:55.000 --> 37:58.720 but in their hearts would have liked to have seen more. 37:58.719 --> 38:02.509 The phrase that was often used for people like that was that 38:02.512 --> 38:06.182 they were willing to "tarry for the magistrate," 38:06.175 --> 38:09.835 they were willing to wait until such time as the Queen was 38:09.840 --> 38:13.440 willing to move further in a Protestant direction. 38:13.440 --> 38:16.690 And they were gradually being replaced by people of a 38:16.690 --> 38:19.770 different stamp, and the most significant of the 38:19.766 --> 38:23.476 new bishops to emerge was the new Archbishop of Canterbury, 38:23.480 --> 38:27.230 John Whitgift. 38:27.230 --> 38:30.780 Whitgift was a very different kind of man from Grindal. 38:30.780 --> 38:34.070 He was a Calvinist in his doctrine, 38:34.070 --> 38:38.130 no Protestant could ask for more in terms of his theological 38:38.132 --> 38:41.192 position, but he was also a man who had 38:41.188 --> 38:45.648 grown up with the Elizabethan settlement and who was deeply 38:45.648 --> 38:48.798 committed to the settlement in itself. 38:48.800 --> 38:52.190 In addition to which he was a firm disciplinarian, 38:52.190 --> 38:56.870 and in 1583 as a means of preventing further action on the 38:56.871 --> 39:01.551 part of Puritans Whitgift introduced what was known as the 39:01.552 --> 39:06.242 Three Articles to which each of the clergy was required to 39:06.235 --> 39:07.545 subscribe. 39:07.550 --> 39:11.510 They included recognition of the royal supremacy, 39:11.510 --> 39:14.840 recognition of the Thirty Nine Articles of Religion laying down 39:14.844 --> 39:17.054 the doctrine of the Church of England, 39:17.050 --> 39:21.980 and taking an oath that there was nothing in the Prayer Book 39:21.978 --> 39:25.318 which was contrary to the word of God. 39:25.320 --> 39:29.350 He proceeded to use the church courts and particularly his own 39:29.349 --> 39:32.979 Court of High Commission to examine suspected dissidents 39:32.983 --> 39:36.623 within the church under oath and to administer the Three 39:36.617 --> 39:37.607 Articles. 39:37.610 --> 39:40.600 He was in fact prevented by members of Elizabeth's council 39:40.596 --> 39:43.836 sympathetic to the Puritan cause from taking this policy as far 39:43.844 --> 39:45.264 as he would have liked. 39:45.260 --> 39:49.050 Nonetheless, it was a clear statement of his 39:49.045 --> 39:53.265 unwillingness to tolerate dissidence from radical 39:53.271 --> 39:54.681 Protestants. 39:54.679 --> 40:00.599 Well, the advent of Whitgift perhaps provoked what turned out 40:00.603 --> 40:05.543 to be the Presbyterian or Puritans' final throw. 40:05.539 --> 40:07.919 Some of the prophesying meetings which were now 40:07.923 --> 40:09.793 forbidden simply went underground. 40:09.789 --> 40:12.279 In some areas they developed into what's known as the 40:12.277 --> 40:13.807 "Classis" movement, 40:13.809 --> 40:17.599 secret meetings of the clergy who were practicing a kind of 40:17.599 --> 40:19.559 underground Presbyterianism. 40:19.559 --> 40:22.569 John Field, one of the authors of the "Admonition to 40:22.565 --> 40:24.065 Parliament" in 1572, 40:24.070 --> 40:27.370 built up quite an extensive network of Presbyterian 40:27.367 --> 40:31.257 sympathizers amongst the clergy and the laity throughout the 40:31.257 --> 40:32.047 kingdom. 40:32.050 --> 40:36.430 And that network was activated in 1584 and 1586 to try to 40:36.429 --> 40:40.499 introduce further bills into Parliament calling for a 40:40.496 --> 40:45.186 Presbyterian system and the revision of the prayer book. 40:45.190 --> 40:48.800 These attempts were again scotched by royal councilors 40:48.802 --> 40:50.442 sitting in Parliament. 40:50.440 --> 40:54.540 In 1586, for example, Parliament itself sent both the 40:54.539 --> 40:59.429 promoter of the bill and those who defended it in Parliament to 40:59.429 --> 41:03.529 the Tower of London briefly to cool their heels. 41:03.530 --> 41:06.460 The Presbyterians had failed again. 41:06.460 --> 41:10.690 But the exasperation and the frustration that they felt was 41:10.686 --> 41:15.196 vividly expressed in 1588 to '89 in the secret publication of a 41:15.204 --> 41:19.654 number of extremely scurrilous attacks upon the bishops of the 41:19.650 --> 41:21.400 Church of England. 41:21.400 --> 41:24.370 These were known as the Marprelate Tracts. 41:24.369 --> 41:26.619 They were directed against bishops, prelates; 41:26.619 --> 41:31.509 the Marprelate Tracts. The Archbishop of 41:31.509 --> 41:33.879 Canterbury instigated an investigation to discover the 41:33.882 --> 41:35.722 secret press that was producing them, 41:35.719 --> 41:40.429 and in the course of that John Field's Puritan network was 41:40.425 --> 41:44.795 uncovered and the movement was essentially smashed. 41:44.800 --> 41:49.210 Meanwhile, as the 1580s drew to a close, some of the leaders of 41:49.213 --> 41:51.283 Puritanism were dying away. 41:51.280 --> 41:54.180 John Field died in 1588. 41:54.179 --> 41:57.639 Some of his sympathizers in the Royal Council, 41:57.635 --> 42:01.085 the Duke of Leicester, Sir Francis Walsingham, 42:01.092 --> 42:04.782 Sir Walter Mildmay all died in 1589 or 1590. 42:04.780 --> 42:12.000 Puritanism as a political movement was over for the time 42:11.996 --> 42:16.586 being but it left three legacies. 42:16.590 --> 42:19.240 First of all, there were small groups of 42:19.235 --> 42:23.235 Puritan extremists who were so disillusioned that they broke 42:23.237 --> 42:27.167 from the Church of England altogether and formed separatist 42:27.172 --> 42:29.752 congregations meeting in secret. 42:29.750 --> 42:33.120 One of their leaders said that they had decided they would have 42:33.117 --> 42:35.887 "reformation without tarrying for any." 42:35.889 --> 42:37.399 They wouldn't tarry for the magistrate; 42:37.400 --> 42:42.520 they would have reformation without tarrying for any. 42:42.518 --> 42:45.428 Some of them were eventually forced to flee abroad. 42:45.429 --> 42:48.819 The group led by Robert Browne based in the city of Norwich 42:48.815 --> 42:52.085 removed themselves to the Netherlands to escape potential 42:52.085 --> 42:53.015 persecution. 42:53.018 --> 42:55.588 Another group led by Henry Barrow in London went 42:55.588 --> 42:58.868 underground and some of them eventually also emigrated to the 42:58.869 --> 43:01.819 Netherlands where they enjoyed religious freedom in the 43:01.822 --> 43:04.122 Protestant areas of the Netherlands. 43:04.119 --> 43:06.669 Henry Barrow, returning to England at one 43:06.673 --> 43:10.573 point, was arrested and was eventually hanged for sedition. 43:10.570 --> 43:14.290 It was from amongst these groups of radical separatists 43:14.289 --> 43:18.489 who had broken completely with the Church of England that some 43:18.492 --> 43:22.212 of the Mayflower Pilgrims of 1620 were eventually to be 43:22.213 --> 43:23.043 drawn. 43:23.039 --> 43:28.499 So one legacy was separatism, a tiny minority who broke away 43:28.496 --> 43:29.696 completely. 43:29.699 --> 43:33.999 Secondly, there was a much broader legacy of activist 43:33.998 --> 43:37.468 evangelism within the Church of England. 43:37.469 --> 43:41.499 Many Puritan sympathizers felt that if they could not change 43:41.500 --> 43:45.800 the structures of the Church of England then they could at least 43:45.804 --> 43:49.844 transform its spirit and thereby leave their own distinctive 43:49.835 --> 43:53.315 stamp on the nature of English Protestantism. 43:53.320 --> 43:57.920 They advocated a religion heavily based upon the Bible: 43:57.922 --> 44:02.652 advocating preaching, practicing the sanctification 44:02.648 --> 44:06.218 of the Sabbath, insisting upon strict moral 44:06.222 --> 44:08.932 behavior, pursuing moral reformation 44:08.931 --> 44:12.351 where they had the power and the opportunity, 44:12.349 --> 44:16.909 and they constantly drummed upon the theme of the failure of 44:16.914 --> 44:20.934 England to live up to the-- to show proper gratitude for 44:20.932 --> 44:23.152 God's deliverance of the kingdom, 44:23.150 --> 44:28.430 the need to turn to a more strict religious observation in 44:28.425 --> 44:30.735 return for God's favor. 44:30.739 --> 44:33.389 So that was the second legacy. 44:33.389 --> 44:37.549 Thirdly, there was a legacy of a different kind. 44:37.550 --> 44:41.680 Some of those who had defended the Elizabethan settlement from 44:41.681 --> 44:46.021 Puritan attacks began to develop an altogether more positive view 44:46.016 --> 44:48.316 of the Elizabethan settlement. 44:48.320 --> 44:52.990 They began to see it not just as a temporary compromise, 44:52.989 --> 44:57.359 but as a distinctive and valid alternative, 44:57.360 --> 45:02.480 a distinctive middle way between Catholicism on the one 45:02.478 --> 45:06.838 hand and radical Protestantism on the other. 45:06.840 --> 45:10.890 Theologians like Richard Hooker and Richard Bancroft saw the 45:10.887 --> 45:14.657 retention of a traditionalist structure in the Church of 45:14.661 --> 45:18.161 England as not simply a matter of convenience, 45:18.159 --> 45:22.479 or political expediency, but as a valid Protestant 45:22.476 --> 45:23.706 alternative. 45:23.710 --> 45:27.750 Indeed, in Bancroft's view, a divinely ordained form of 45:27.753 --> 45:32.093 church government in which England maintained the tradition 45:32.094 --> 45:35.394 which descended from Christ's apostles, 45:35.389 --> 45:39.259 purified of the corruptions which had crept in in the 45:39.264 --> 45:40.984 Catholic Middle Ages. 45:40.980 --> 45:44.370 So a new and more positive notion of Anglicanism as a 45:44.369 --> 45:48.019 middle way was also emerging amongst the defenders of the 45:48.021 --> 45:48.741 church. 45:48.739 --> 45:52.569 Diarmaid MacCulloch said of this that "perhaps the 45:52.565 --> 45:56.815 Anglican gift to the Christian story is the ability to make a 45:56.815 --> 45:58.935 virtue of necessity." 45:58.940 --> 46:01.810 > 46:01.809 --> 46:07.299 But what finally about those who were neither Catholics nor 46:07.304 --> 46:12.994 radical Puritans nor Anglican divines, the mass of the people 46:12.990 --> 46:15.360 down in the parishes? 46:15.360 --> 46:19.970 It's been said that for most of them the reformation under 46:19.972 --> 46:23.782 Elizabeth was essentially a series of conforming 46:23.775 --> 46:25.065 experiences. 46:25.070 --> 46:30.330 A slow shift from the visual and ritual and symbolic richness 46:30.333 --> 46:34.813 of late medieval religion to a somewhat plainer, 46:34.809 --> 46:38.199 more verbal, religion based on the English 46:38.204 --> 46:40.984 Bible, based on the Prayer Book of 46:40.978 --> 46:45.258 1559, including such things as more frequent preaching, 46:45.260 --> 46:49.550 psalm singing, and other novel practices. 46:49.550 --> 46:53.170 That process of gradual shift in religious culture was 46:53.166 --> 46:57.056 probably aided by the elements of continuity observable in 46:57.056 --> 47:01.216 Church of England services and gradually it did its work. 47:01.219 --> 47:05.409 The older generation of both the clergy and the laity who 47:05.407 --> 47:10.267 could remember the old days had largely died away by the 1580s. 47:10.268 --> 47:15.318 An increasing proportion of the population knew no other church 47:15.315 --> 47:17.345 than that of Elizabeth. 47:17.349 --> 47:20.579 They faced no serious threat from the Catholic mission. 47:20.579 --> 47:23.929 The Catholic missionary priests concentrated their attention on 47:23.927 --> 47:25.707 politically significant people. 47:25.710 --> 47:28.460 Most of their work was done amongst the gentry, 47:28.460 --> 47:31.630 there was no real mission to the common people, 47:31.630 --> 47:36.300 and by 1603 the Church of England had something like two 47:36.295 --> 47:41.635 and a half million communicants while there were only some 8,000 47:41.641 --> 47:44.951 to 9,000 known Catholic recusants, 47:44.949 --> 47:48.719 most of them members of the gentry or their immediate 47:48.721 --> 47:51.841 tenants sheltered under their protection. 47:51.840 --> 47:55.820 To this extent one could say that the Catholic threat was 47:55.822 --> 47:57.462 actually diminishing. 47:57.460 --> 48:02.190 Meanwhile, the Anglican clergy were gradually adapting to their 48:02.186 --> 48:04.546 role as pastors and teachers. 48:04.550 --> 48:07.590 Initially, there'd been a severe shortage of preachers and 48:07.594 --> 48:10.844 of educated clergy, but steady work by the bishops, 48:10.844 --> 48:14.464 steady work ordaining young men in the universities, 48:14.460 --> 48:17.280 meant that by the death of Elizabeth preaching was 48:17.284 --> 48:19.824 commonplace in most areas of the kingdom, 48:19.820 --> 48:23.160 the clergy were increasingly university graduates; 48:23.159 --> 48:27.339 their level of learning was improving. 48:27.340 --> 48:30.670 The more severe and the more demanding of the clergy could be 48:30.672 --> 48:34.342 highly critical of the religious attitudes of the common people. 48:34.340 --> 48:38.180 Some of them saw the common people as being perhaps 48:38.179 --> 48:41.549 de-Catholicized, perhaps hostile to papal 48:41.545 --> 48:44.835 authority, but scarcely Protestantized in 48:44.844 --> 48:47.274 any deep and meaningful sense. 48:47.268 --> 48:51.498 But perhaps that's too harsh a judgment on people who have been 48:51.496 --> 48:55.106 nicely described as 'parish Anglicans' or 'prayer book 48:55.108 --> 48:58.068 Anglicans', building up a loyalty for the 48:58.068 --> 49:01.158 form of religion with which they were familiar. 49:01.159 --> 49:03.969 By the 1590s, it's likely that they certainly 49:03.965 --> 49:07.465 thought of themselves as being members of the Protestant 49:07.474 --> 49:10.284 family, as it were, even if their 49:10.280 --> 49:14.850 theological grasp on exactly what that meant was probably 49:14.853 --> 49:16.163 rather shaky. 49:16.159 --> 49:20.499 At the same time of course it remained the case that Puritans 49:20.501 --> 49:24.261 saw the reformation as essentially unfinished amongst 49:24.264 --> 49:26.294 the population at large. 49:26.289 --> 49:28.379 And there were a fair number of people who shared that 49:28.378 --> 49:30.558 perception-- that it remained 49:30.561 --> 49:36.891 unfinished--for the audience of the godly preachers was by 1603 49:36.889 --> 49:41.489 significantly larger, significantly more literate, 49:41.487 --> 49:45.727 significantly more likely to have a better knowledge of the 49:45.726 --> 49:49.826 Bible and of the prayer book, significantly more likely to 49:49.829 --> 49:53.449 have read some of the English language religious publications 49:53.447 --> 49:57.307 in the Puritan tradition which were pouring from the presses; 49:57.309 --> 50:01.779 people more deeply involved in a vernacular religious culture, 50:01.780 --> 50:05.780 much of it produced by Puritans who had abandoned their 50:05.780 --> 50:10.080 political opposition but who had emerged as the most active 50:10.076 --> 50:12.996 evangelicals, the most earnest, 50:13.001 --> 50:18.531 the most godly counselors of the Protestant tradition in the 50:18.525 --> 50:19.645 parishes. 50:19.650 --> 50:24.140 At this level the later reformation was perhaps mostly 50:24.143 --> 50:28.383 un-dramatic except in the private drama of people's 50:28.384 --> 50:30.424 personal conversion. 50:30.420 --> 50:35.820 But if the situation of 1600 was one of relative calm it was 50:35.820 --> 50:39.850 also storing up the seeds of future drama. 50:39.849 --> 50:44.029 Protestantism was gradually working its way into popular 50:44.025 --> 50:46.625 culture, the Puritan minority was 50:46.630 --> 50:51.000 extending its influence, not as a political movement but 50:51.000 --> 50:53.610 as a widespread religious style. 50:53.610 --> 50:58.500 Hostility to what was described as 'popery' was increasingly 50:58.498 --> 51:01.928 widespread, and tensions remained regarding 51:01.929 --> 51:05.739 what the nature of English Protestantism should be. 51:05.739 --> 51:08.519 And they would give rise, as we will see later, 51:08.521 --> 51:11.731 to what have been called England's wars of religion in 51:11.726 --> 51:13.416 the seventeenth century. 51:13.420 --> 51:17.390 Disputes not between Catholics and Protestants-- 51:17.389 --> 51:20.959 that was perhaps largely settled by 1600-- 51:20.960 --> 51:28.420 but disputes between different conceptions of what it was to be 51:28.416 --> 51:30.216 a Protestant. 51:30.219 --> 51:30.569 Okay. 51:30.565 --> 51:34.295 And next time I'll turn to other aspects of Elizabeth's 51:34.300 --> 51:38.380 reign and in particular the modes of political participation 51:38.382 --> 51:42.122 and the queen's relationship with her counselors. 51:42.119 --> 51:46.999