This is an excellent and incredibly intricate question, and any answer given will likely be an oversimplification, but I will do my best. There was undoubtedly a dramatic change in the religious outlook of the population in the century between 1529 and 1642. While a significant amount of the Reformation was “top down,” that would never have been enough to create the religious situation in 1642. Here are the key elements that explain the eventual success of the English Reformations:

1. The early death of Queen Mary. This one sounds simple, but it is not. England remained largely Catholic under Henry VIII, and it was only the reign of Edward VI that introduced radically new theological policies that affected the populace at large (MacCulloch, The Boy King). When Mary reintroduced England to Catholicism, most of the nation was overjoyed. Parishes repurchased the proper vestments, chalices, books at great expense, largely because their parishioners donated the items or money to have a proper service. Wyatt’s rebellion was small scale compared to events like the Pilgrimage of Grace, or the Prayer Book Rebellion. The problem with Mary was that she died too soon, and that her protestant sister Elizabeth, came to the throne and ruled for over forty years (Duffy, Voices of Morebath).

Just a note on the dissolution of the monasteries. While this was a major theological decision by Henry and Thomas Cromwell, it’s harder to identify the public impact of the dissolution. Chris Harper-Bill explains that in the beginning of the sixteenth century, people were not as deeply attached to monasteries or nunneries, as they had been in the fourteenth and fifteenth centuries. The main function of the monasteries for the more common people was prayers for the dead & performing of the masses. Harper-Bill argues that the introduction of Friars into England was the first challenge to monastic authority (Harper-Bill, Pre-Reformation Church, pp. 40-41). Monasteries were simply less valued by the English people (or at least those wealthy enough to make wills) as bequests left in wills at the end of the fifteenth century were more often granted to orders of Friars than to monasteries. The second item was the growing practice of building private chapels or chantries (two different acts, not same act with different names) and employing a priest to say the masses. This withdrawal of economic and communal investment into the monasteries weakened their political position at large, and reduced their importance in the localities. Ethan Shagan offers a more in depth look at the dissolution of the Abbey of Hailes (Shagan, Popular Politics and the English Reformation, ch. 5). He argues that the community surrounding the Abbey were complicit, if not outright supportive in the destruction of the Abbey, as the community defaced and removed everything valuable from the building. This included the glass windows, the doors, bells, ropes, pipes, etc. Unlike the concealment of valuable religious objects in the parish of Morebath, Shagan argues these were stolen from the Abbey for personal gain, and because the Abbey had lost its sanctified status. The top down dissolution had turned these formerly sacred spaces into normal material objects (Duffy, Voices of Morebath; Shagan, pp. 162-163).

2. The Elizabethan Settlement of Religion. Between 1547 and 1559, the religious policy in England had gone from a strongly protestant ruler under the Earls of Somerset and Northumberland, and the restoration of Catholicism under Mary. In 1549, the introduction of a new Prayer Book caused a revolt in the west of England. At the restoration of Mary, Catholicism was reintroduced, to the joy of the majority of the populace, but also caused the exodus of the Marian Exiles, who would flee to the continent. While the English parish churches tried to restore their old way of worship, with the reintroduction of the Altar (instead of communion table), images, and prayers for the dead, the Exiles were becoming more radicalized in places like Geneva (Duffy, Voices of Morebath; Dickens, English Reformation; Garrett, Marian Exiles). Elizabeth had been raised a protestant, but the difficult years of her sibling’s reigns gave her a good sense of religious diplomacy. In finalizing the religious laws and the Book of Common Prayer, several contentious religious positions were left ambiguous. The performance of communion could be done using Catholic prayers, in Catholic vestments, in a manner largely indistinguishable from Catholic Mass being one of the major items in both theological terms, and in terms of community expression (Haigh, English Reformations, pp. 241-242). This ambiguity allowed certain areas of England, like East Anglia, to develop more distinctly protestant doctrine, and leave places like Devon and Cornwall happy with a more conservative settlement. It was under Elizabeth’s permissive policy that the Puritans were able to thrive (to some degree) and produce the other elements that helped spread the influence of Protestantism in England below.