The Reformation was the victory of this class over the archaic type of man, and with the Reformation the old imaginative civilization passed away; but with all its power the monied intellect has certain weaknesses, and neither in ancient Rome nor modern England have capitalists been soldiers. The Tudor aristocracy was not a martial caste. Lacking physical force, this new nobility feared the ancient farming population, whom they slowly exterminated; and they feared them with reason, for from among the yeomanry Cromwell drew his Ironsides. Therefore one of the chief preoccupations of the Tudor nobility was to devise means to hold this dangerous element in check, and as it could not organize an army, it utilized the Church. The land-owners had other purposes for the priesthood than simply to rob it; they had also to enslave it, and Henry’s title to greatness lies in his having attained both ends. He not only plundered as no other man has plundered, but he succeeded in assuming the functions of God’s high priest, and becoming Christ’s vicar upon earth. Upon this point there can be no difference of opinion; not only are the formularies of the Church of England clear, but Anglicans themselves admit it. Macaulay was of Henry’s communion; Macaulay is an historian whose opinion on such a point commands respect, and Macaulay has summed up the position of Henry VIII. as the head of the capitalistic hierarchy in these words:-- “What Henry and his favourite counsellors meant, at one time, by the supremacy, was certainly nothing less than the whole power of the keys. The king was to be the pope of his kingdom, the vicar of God, the expositor of Catholic verity, the channel of sacramental graces. He arrogated to himself the right of deciding dogmatically what was orthodox doctrine and what was heresy, of drawing up and imposing confessions of faith, and of giving religious instruction to his people. “He proclaimed that all jurisdiction, spiritual as well as temporal, was derived from him alone, and that it was in his power to confer episcopal authority, and to take it away.... “According to this system, as expounded by Cranmer, the king was the spiritual as well as the temporal chief of the nation. In both capacities his Highness must have lieutenants. As he appointed civil officers to keep his seal, to collect his revenues, and to dispense justice in his name, so he appointed divines of various ranks to preach the gospel, and to administer the sacraments. It was unnecessary that there should be any imposition of hands. The king--such was the opinion of Cranmer given in the plainest words,--might, in virtue of authority derived from God, make a priest; and the priest so made needed no ordination whatever.”[239]