I understand you to mean the overthrow of the papal dominion, which had so long eclipsed the majesty of our kings; and held them in a state of vassalage, not only to the triple crown, but, which was more disgraceful, to the mitre of their own subjects.
Rather understand me to mean, what was indeed the consequence of that event, THE TRANSLATION OF THE POPE’S SUPREMACY TO THE KING. This, as I take it, was the circumstance of all others which most favoured the sudden growth of the imperial power in this nation. And because I do not remember to have seen it enlarged upon as it deserves, give me leave to open to you, somewhat copiously, the nature of this newly-acquired headship, and the numerous advantages which the prerogative received from it.
The PAPAL SUPREMACY, as it had been claimed and exercised in this kingdom, was a power of the highest nature. It controlled every rank and order in the state, and, in effect, laid the prince and people together at the mercy of the _Roman_ pontiff. There is no need to recount the several branches of this usurped authority. It is enough to say, that it was transcendant in all respects that could in any sense be taken to concern religion. And who, that has looked into the papal story, needs be told that, by a latitude of interpretation, every thing was construed to be a religious concern, by which the pope’s power or interest could be affected?
Under the acknowledgment then of this super-eminent dominion, no steps could possibly be taken towards the reformation of religion, or even the assertion of the just rights and privileges of the crown. But the people were grown to have as great a zeal for the former of these considerations, as the king for the latter. And in this juncture it was, that HENRY, in a sudden heat, threw off the supremacy; which the parliament, to prevent its return to the pope, very readily invested in the king.
There was something so daring, and, according to the prejudices of that time, so presumptuous and even prophane, in this attempt to transfer the spiritual headship to a secular power, that the pope himself little apprehended, and nothing but the king’s dauntless temper could have assured, the success of it. The repugnancy which the parliament themselves found in their own notions betwixt the exercise of the spiritual and temporal power, was the reason perhaps for inserting in the act of supremacy those qualifying clauses, we find in it[15].