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WILLIAM STUBBS Seventeen lectures on the study of medieval and modern history and kindred subjects


Sir John Froissart's Chronicles of England, France, Spain and the Ajoining Countries from the latter part of the reign of Edward II to the coronation of Henry IV in 12 volumes 

Chronicles of Enguerrand De Monstrelet (Sir John Froissart's Chronicles continuation) in 13 volumes 

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Seventeen lectures on the study of medieval and modern history and kindred subjects
page 307

DOMESTIC POLICY. of whom we may say, as I said at first, that he was the king, the whole king, and nothing but the king; that he wished to be, with regard to the Church of England, the pope, the whole pope, and something more than the pope. You remember how in his early days Maximilian had tempted him with the offer of the Empire, he himself to retire on the popedom with an inchoate claim to canonization. Henry was determined to have in England at least both Empire and Papacy, to make the best, or rather the most, of both worlds. I have said more than in proper proportion I ought to have said with reference to Henry's ecclesiastical policy, and left but little time for the analogous features that may be traced in his temporal policy : one reason for that is the greater interest we all feel in the religious question of the Reformation ; another is in the fact that his ecclesiastical j, measures had a much more lasting consequence than his temporal ones. We have long rid ourselves of all the secular burdens imposed by what we call the Tudor dictatorship, but we are still living under religious or ecclesiastical conditions that owe very much, even of their present form, to the hand of Henry. Yo a will, I hope, know me too well to misinterpret me in these expressions ; you will not suspect me of making Henry VIII the founder of the Church of England ; but I do not conceal from myself that, under the Divine power which brings good out of evil and overrules the wrath of man to the praise of God, we have received good as well as evil through the means of this ' majestic lord who broke the bonds of Rome.' If now we attempt to find in Henry's treatment of the temporalty a reflexion of the principles on which he dealt thus summarily with the spiritualty, what do we find ? The answer to one important part of that question I propose to

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