The Elizabethan Settlement
Elizabeth’s accession in 1558 was universally met with expectations of change in religion. Catholics dreaded the renewal of schism from Rome, while Protestants eagerly anticipated the continuation of reforms begun under Henry VIII and Edward VI. Amongst various Protestant groups there was little consensus or organization. A few extremists, including some of those exiled during Mary’s reign who hoped to see England follow the Calvinist model of Geneva, went so far as to reject female rule altogether; John Knox and his followers were unsurprisingly barred from England as a result. While it is difficult to assess the wishes of the less vocal majority, Elizabeth herself apparently intended to establish an espiscopal church along Edwardian lines, and began to alter the services said in her own chapel at the earliest opportunity.
There seems to have been no question that the settlement of religion had to be enacted by Parliament, under the guidance of the new queen and her counsellors. One difficulty for Protestant reformers, however, was that the House of Lords, including the bishops, was staunchly Roman Catholic. Another was the expectation that Elizabeth would soon marry and that her future consort might wish to exert his influence over the religious settlement. Elizabeth had already received a proposal from King Philip II of Spain, whose explicit intention was to ensure that England remained Catholic. On the other hand Cardinal Pole, who might have headed a conservative faction against reform, died shortly after Mary. Convocation was further depleted by the death or incapacity of several other prelates before the first Parliament of the new reign assembled in January 1559.
Surviving policy outlines among the papers of Elizabeth’s secretary of state Sir William Cecil, most notably an anonymous ‘Device for Alteration of Religion’, form the closest thing we have to a blueprint of reforms the new regime intended to introduce. The Lord Keeper Sir Nicholas Bacon† in his opening speech to both Houses of Parliament declared the queen’s desire to establish ‘an uniforme order of religion’, implying a prayer book enforced by statute. This was not, however, the primary focus of the bill initially introduced into the Commons on 9 Feb. 1559 ‘to restore the Supremacy of the Church of England to the Crown of the Realm’. Debated at unusual length on 13 Feb. it dominated proceedings for several days before being committed, although unfortunately no record survives of the arguments either for or against it. Another measure described first as ‘for order of service’ and then as ‘for the book of common prayer’ was twice read before being incorporated into a new supremacy bill introduced on 21 February. Little is know of this bill’s contents but Sir Anthony Cooke, Cecil’s father-in-law, certainly played an important role, for together with Sir Francis Knollys he headed the committee; both men were former religious exiles, and close to the queen’s innermost circle of trusted advisors.
Having been passed by the Commons the revised supremacy bill, described by Norman Jones as ‘a complete reform package’ because it included provision for uniformity of worship, was dispatched to the House of Lords and there caused uproar. After drastic redrafting by a Catholic-dominated committee all mention of the prayer book was removed, leaving only the narrowest possible assertion of royal supremacy; the English church by this reckoning would be Catholic without the Pope. The Commons in the interrim passed severa