All these phenomena, the Reformation in Germany, heresy at home, and the anti-sacerdotal prejudices of his subjects, were regarded by Henry merely as circumstances which might be made subservient to his own particular purpose; and the skill with which he used them is a (p. 276) monument of farsighted statecraft.[766] He did not act on the impulse of rash caprice. His passions were strong, but his self-control was stronger; and the breach with Rome was effected with a cold and calculated cunning, which the most adept disciple of Machiavelli could not have excelled. He did not create the factors he used; hostility to the Church had a real objective existence. Henry was a great man; but the burdens his people felt were not the product of Henry's hypnotic suggestion. He could only divert those grievances to his own use. He had no personal dislike to probate dues or annates; he did not pay them, but the threat of their abolition might compel the Pope to grant his divorce. Heresy in itself was abominable, but if heretics would maintain the royal against the papal supremacy, might not their sins be forgiven? The strength of Henry's position lay in the fact that he stood between two evenly balanced parties. It is obvious that by favouring the anti-clericals he could destroy the power of the Church. It is not so certain, but it is probable that, by supporting the Church, he could have staved off its ruin so long as he lived. Parliament might have been urgent, but there was no necessity to call it together. The Reformation Parliament, which sat for seven years, would probably have been dissolved after a few weeks had Clement granted the divorce. It met session after session, to pass one measure after another, each of which was designed to put fresh pressure on the Pope. It began with the outworks of the papal fortress; as soon (p. 277) as one was dismantled, Henry cried "Halt," to see if the citadel would surrender. When it refused, the attack recommenced. First one, then another of the Church's privileges and the Pope's prerogatives disappeared, till there remained not one stone upon another of the imposing edifice of ecclesiastical liberty and papal authority in England. [Footnote 766: _Cf._ A. Zimmermann, "Zur kirchlichen Politik Heinrichs VIII., nach den Trennung vom Rom," in _Roemische Quartalschrift_, xiii., 263-283.] CHAPTER XI. (p. 278) "DOWN WITH THE CHURCH."