sentence of the nullity of his previous marriage and of the validity of his new marriage, and got opinions from the divines and canonists in convocation which had a similar effect. Then, and not before, he confirmed the act about Annates, and defied the papal power.
But, having gone so far, why not go a little further? In the parliament of 1533 he obtained the passing of the Statute of Appeals, founded on what seems to be the true theory of Church and State; forbidding the carrying of appeals to Rome at all, and providing sufficient machinery for appeals at home: the Annates Bill had provided for the confirmation and consecration of bishops, and the two together proclaimed with one breath the emancipation of the Church from Roman supremacy, and its competence for complete internal administration under the supremacy of the king. But from this moment the ecclesiastical reforms became involved more and more with the king's marriage policy. Anne Boleyn, her father, and Cranmer, who seems to have been their family counsellor, were bent on further measures of hostility to Rome; and Cromwell, who was the king's minister rather than the queen's, was likewise politically a protestant. The year 1534 saw the clergy, both secular and regular, compelled to make a new submission, to recognise the validity of the marriage and the succession, and to admit a new and comprehensive oath for the maintenance of the two. A new statute of appeals, founded on the Submission of 1532, modified the appellate jurisdiction, and furnished a recourse to the king in chancery as the final reference which in the former statute had been left to the Archbishop and, in causes touching the king, to the Upper House of Convocation; a new statute on Annates reformed the regulations for the appointment of bishops; the synodical declaration which denied the authority of Rome, and a statute which forbade all payments to Rome, swept away all signs of the old subjection.
But there is no step, in parliament at least, towards doctrinal change: the law of heresy is reformed but not made less stringent, and it is no longer heretical to speak against the
