Chapter XII (2)

The remedy for all its evils rested with England. England must rebel. He called on it, with solemn earnestness, to consider its position: its church infected with heresy, its saints slaughtered, its laws uprooted, its succession shattered; sedition within, and foreign war imminent from without; and the single cause of these accumulated miseries a licentious tyrant. "And oh! my country," he exclaimed, "if any memory remains to you of your antient liberties, remember--remember the time when kings who ruled over you unjustly were called to account by the authority of your laws. They tell you that all is the king's. I tell you that all is the commonwealth's. You, oh! my country, are all. The king is but your servant and minister. Wipe away your tears, and turn to the Lord your God."

[Sidenote: He will invite the King of France to depose Henry.]

Of his own conduct he would give Henry fair warning. "I myself," he said, once more addressing him, "I myself shall approach the throne of your last ally, the King of France. I shall demand that he assist you no longer; that, remembering the honour of his father, with his own past fidelity to the Church of Christ, he will turn against you and strike you down. And think you that he will refuse my petition? How long dream you that God will bear with you? Your company shall be broken up. The scourge shall come down upon you like a wave. The pirates who waste the shores of the Mediterranean are less the servants of Satan than you. The pirates murder but the bodies of men. You murder their souls. Satan alone, of all created beings, may fitly be compared with you."

So far I have endeavoured to condense the voluminous language into a paraphrase, which but languidly approaches the blaze and fury of the original. Vituperation, notwithstanding, would have been of trifling consequence; and the safe exhortations of refugees, inciting domestic rebellions the dangers of which they have no intention of sharing, are a form of treason which may usually be despised. But it is otherwise when the refugee becomes a foreign agent of his faction, and not only threatens to invite invasion, but converts his menace into act. When the pages which follow were printed, they seemed of such grave moment that they were extracted and circulated as a pamphlet in the German States. The translation, therefore, will now adhere closely to the text.

[Sidenote: The invocation of the Emperor.]

[Sidenote: Who are the true enemies of Christendom?]

[Sidenote: Not Turks, but heretics.]

[Sidenote: Heresy in Germany.]

[Sidenote: Deeper heresy in England,]

[Sidenote: Which will grow inveterate if it be not nipped in the bud.]

"I call to witness," he went on, "that love of my country which is engrafted in me by nature--that love of the Church which is given to me by the Son of God--did I hear that the Emperor was on the seas, on his way against Constantinople, I would know no rest till I was at his feet--I would call to him were he in the very narrows of the Bosphorus--I would force myself into his presence--I would address him thus: 'Cæsar,' I would say, 'what is this which you are doing? Whither are you leading this mighty army? Would you subdue the enemies of Christendom? Oh! then, turn, turn your sails. Go where a worse peril is threatening--where the wound is fresh, and where a foe presses more fearful far than the Turk. You count it a noble thing to break the chains of Christian captives: and noble, indeed, it is. But more glorious is it to rescue from eternal damnation the many thousand souls who are torn from the Church's bosom, and to bring them back to the faith of Christ. What will you have gained when you have driven back the Turks, if other Turks be sprung up meanwhile amidst ourselves? What are Turks save a sect of Christians revolted from the Church? The beginning of the Turks is the beginning of all heretics. They rejected the Head which was set over them by Christ, and thus by degrees they fell away from the doctrine of Christ. What then? See you not the seed of these self-same Turks scattered at home before your doors? Would, indeed, it were so scanty that there was any difficulty in discerning its presence! Yes; you see it, sad to say, in your own Germany. The disease is there, though not as yet in its worst form. It is not yet set forth by authority. The German church may even now cast forth the seed of the adulterers, and bear again the true fruit of Catholic truth. But for England! Alas! in England that seed is sown thick and broad; and by the sovereign's hand. It is sown, and it is quickening, and the growing blade is defended by the sword. The sword is the answer to all opponents. Nay, even silence is an equal crime. Thomas More, the wisest, the most virtuous of living men, was slain for silence. Among the monks, the more holy, the more devout they be, the greater is the peril. All lips are closed by fear of death. If these fine beginnings do not prove to you what it is to forsake the head of the Church, what other evidence do you desire? The Turks might teach you: they, too, forsook him--they, too, brought in the power of the sword; by the sword these many ages they have maintained themselves, and now the memory of their mother has perished, and too late the Church cries to her lost children to return to her.[52] Or, again, Germany may teach you. How calm, how tranquil, how full of piety was Germany! How did Germany flourish while it held steadfast by the faith! How has it been torn with wars, distracted with mutinies, since it has revolted from its allegiance! There is no hope for Germany, unless, which God grant, it return to the Church--our Supreme Head. This is the Church's surest bulwark; this is the first mark for the assaults of heretics; this is the first rallying point of true Catholics; this, Cæsar, those heroic children of the Church in England have lately died to defend, choosing rather to give their naked bodies to the swords of their enemies than desert a post which was the key to the sanctuary.

[Sidenote: The venom of heresy has reached a king.]

[Sidenote: The servants of Christ cry to Charles to help them.]

[Sidenote: Legions of the faithful in England will rally to his banners.]

"'That post was stormed--those valiant soldiers were slain. What wonder, when the champion of the foemen's host was a king! Oh, misery! worse than the worst which ever yet has befallen the spouse of Christ! The poison of heresy has reached a king, and, like the Turk, he shakes his drawn sword in the face of all who resist him. If he affect now some show of moderation, it is but to gain time and strength, that he may strike the deadlier blows; and strike he will, doubt it not, if he obtain his desire. Will you then, Cæsar--you who profess that you love the faith--will you grant him that time? When the servants of Christ cry to you, in their agony, for help,--when you must aid them now, or your aid will be for ever useless,--will you turn your arms on other foes? will you be found wanting to the passionate hope of your friends, when that hope alone, that simple hope, has held them back from using their own strength and striking for themselves? Dream not, Cæsar, that all generous hearts are quenched in England--that faith and piety are dead. Judge rather those who are alive by the deaths of those who have gone to the scaffold for religion's sake. If God reserved for Himself seven thousand in Israel who had not bowed the knee to Baal, when Ahab and his cursed Jezebel slew his prophets, think not that, in these days of greater light, our Jezebel, with all her scent for blood, has destroyed the whole defenders of the truth. There are legions in England yet unbroken who have never yet bent their knees. Go thither, and God, who has been their Saviour, will bid them rally to your banners. They are the same English, Cæsar, who, unaided, and in slighter causes, have brought their princes to their judgment bar--have bidden them give account for moneys wasted to the prejudice of the commonwealth, and when they could not pass their audit, have stripped them of crown and sceptre. They are the same; and long ago, in like manner, would they have punished this king also, but that they looked to you. In you is their trust--in your noble nature, and in your zeal for God. Their cause is yours, peculiarly yours; by you they think the evil can be remedied with less hurt to England than by themselves. Wisely, therefore, they hold their hand till you shall come.

[Sidenote: Catherine of Arragon appeals to her Spaniards.]

"'And you--you will leave them desolate; you turn your back upon this glorious cause; you waste yourself in a distant enterprise. Is it that your soldiers demand this unhappy preference? are your soldiers so eager to face their old eastern enemies? But what soldiers, Cæsar! Your Spaniards?--your own Spaniards? Ah! if they could hear the noble daughter of Isabella, wasted with misery, appealing in her most righteous cause to their faithful hearts! The memory of that illustrious lady, well I know, is not yet so blotted from their recollection that a daughter worthy of so great a mother could pray to them in vain. Were they told that a princess of Spain, child of the proudest sovereign of that proud empire, after twenty years of marriage, had been driven out as if she had been the bastard of some clown or huckster that had crept from her filth into the royal bed, and to make room for a vile harlot--think you they would tamely bear an injury which the basest of mankind would wash out in blood? Think you that, when there scarce breathes a man so poor of soul who would not risk his life to requite so deep an indignity, the gentlemen of Spain will hesitate to revenge the daughter of their sovereign? Shall it go out among the nations to your shame and everlasting ignominy, that Spain sits down under the insult because she is faint-hearted--because she is feeble, and dares not move? It cannot be. Gather them together, Cæsar. Call your musters; I will speak to them--I will tell them that the child and grandchild of Isabella of Castile are dishonoured and robbed of their inheritance, and at the mention of that name you shall see them reverse their sails, and turn back of themselves their vessels' prows.

[Sidenote: Not for herself, but for the Church, for the faith, for England.]

"'But not for Catherine's sake do I now stand a suitor either to you or them. For herself she desires nothing; she utters no complaint over her most unrighteous fate. You are now in the meridian of your glory, and some portion of its lustre should be hers; yet she is miserable, and she endures her misery. Each fresh triumph of your arms entails on her some fresh oppression; but hers is no selfish sorrow for herself or for her cause. She implores you, Cæsar, for the sake of England, of that England into which from her own noble stem she was once engrafted, which she loves and must love as her second country. Her private interests are nothing to her; but if it so happen that the cause of this illustrious and most dear land is so bound up in hers--that if she be neglected, England must forfeit her place among the nations--must be torn with civil distractions, and be plunged in ruin and disaster irretrievable--if the cause of religion be so joined to her cause that her desertion is the desertion of the Holy Church, that the ancient faith will be destroyed, new sects will spring up, not in that island only, which at her coming she found so true to its creed, but spreading like contagion, and bringing to confusion the entire communion of the faithful (and this is no conjectural danger: it is even now come--it is among us; already, in England, to be a friend to the old customs of the Church is fraught with deadly peril)--finally, if in this matter there be every motive which ought to affect a prince who loves the name of Christ--then--then she does entreat you not to delay longer in hastening to deliverance of the Christian commonwealth, because it happens that the common cause is her cause--because Ferdinand of Spain was her father--because Isabella was her mother--because she is your own aunt--because her most ruthless enemies have never dared to hint that in word or deed she has been unworthy of her ancestors, or of the noble realm from which she sprang.

[Sidenote: By all which Charles holds dear she implores him to come to her assistance.]

"'She implores you, if God has given you strength to defy so powerful an enemy as the Turk, in that case, not to shrink from marching against a foe more malignant than the Turk, where the peril is nothing, and victory is sure. By the ties of blood, which are so close between you and her--by the honour of Spain which is compromised--by the welfare of Christendom, which ought to be so dear to us all--she beseeches you, on her knees, that you will permit no mean object to divert you from so holy, so grand, so brilliant an enterprise, when you can vindicate at once the honour of your family and the glory of that realm which has made you famous by so many victories, and simultaneously you can shield the Christian commonwealth from the worst disasters which have menaced it for centuries.'"

Here terminated this grand apostrophe, too exquisite a composition to be lost--too useful when hereafter it was to be thrown out as a firebrand into Europe, although Catherine, happily for herself, had passed away before her chivalrous knight flung down his cartel for her. A few more words were, however, in reserve for Henry.

[Sidenote: Concluding anathemas against Henry.]

"I have spoken of Cæsar," he turned and said to him; "I might have spoken of all Christian princes. Do you seriously think that the King of France will refuse obedience when the Pope bids him make peace with the Emperor, and undertake your chastisement? He will obey, doubt it not; and when you are trampled down under their feet there will be more joy in Christendom than if the Turks were driven from Constantinople. What will you do? What will become of your subjects when the ports of the Continent are closed, as closed they will be, against them and their commerce? How will they loathe you then? How will you be cast out among the curses of mankind?[53] When you die you shall have no lawful burial, and what will happen to your soul I forbear to say. Man is against you; God is against you; the universe is against you. What can you look for but destruction?"

The hurricane had reached its height; it spent its fury in its last gusts. The note changed, the threats ceased, and the beauty of humiliation and the promises of forgiveness to the penitent closed the volume.

[Sidenote: Pole's central error.]

[Sidenote: The witness of fact.]

Thus wrote an English subject to his sovereign, and professed afterwards to be overwhelmed with astonishment when he learnt that his behaviour was considered unbecoming. As Samuel to Saul, as Nathan to David, as Elijah to Ahab, so was Reginald Pole to Henry the Eighth, the immediate messenger of Heaven, making, however, one central and serious error: that, when between Henry the Eighth and the Papacy there lay to be contended for, on the one side, liberty, light, and justice--on the other, tyranny, darkness, and iniquity, in this great duel the Pope was God's champion, and Henry was the devil's. No pit opened its mouth to swallow the English bishops; no civil wars wrecked the prosperity of the country; no foreign power overwhelmed it; no dishonour touched its arms, except in the short interval when Catherine's daughter restored the authority of the Papacy, and Pole was Archbishop of Canterbury, and the last relic of the empire of the Plantagenets in France was lost for ever. He was pleased with his composition, however. He determined, in spite of Contarini, to send it. He expected the English council to believe him when he declared that he had no sinister intention, that he seriously imagined that a monarch who had taken the Pope by the beard and hurled him out of the kingdom, would be frightened by the lectures and threats of a petulant youth.

[Sidenote: Cuthbert Tunstall is desired to undertake the first perusal of the book.]

On the 27th of May the book was despatched to England by a messenger from Venice, and with it Pole sent two letters, one to the king, the other to his friend Cuthbert Tunstall, the Bishop of Durham. The first contained little more than the credentials of the bearer. The letter to Tunstall, as well as a verbal message by which it was accompanied, was to the effect, that the book was long, too long for the king himself to read; he desired his friend to undertake, and the king to permit him to undertake, the first perusal. The contents were to be looked upon as a secret communication between himself and his Majesty; no eye had seen more than a small portion of what he had written, and that against his own will. The addresses and apostrophes inserted here and there, which might seem at first sight questionable, were dramatically introduced only to give effect to his argument.[54] These statements seem somewhat adventurous when we think of the correspondence with Cardinal Contarini, and of Pole's assertion that he was writing less for the king than to undeceive the English people; nor do we readily acquiesce in the belief that the invocation to Charles was not intended for Charles's eyes, when the writer very soon after submitted it to those eyes, and devoted the energies of years to bring the Spaniards into England.

[Sidenote: Effect of the book in England.]

[Sidenote: Pole is required to return to England and explain himself.]

The messenger arrived early in June. Parliament had just met to receive the report of the queen's crimes and execution, and the king, occupied with other business, gladly complied with Pole's request, and left to others the examination of so bulky a volume. It was placed in the hands of Tunstall and Starkey. Whether Henry ever read it is not certain. If he saw it at all, it was at a later period.[55] At once, if any hope or thought had existed of a return to communion with the Papacy, that hope was at an end. Written from Italy, the book was accepted as representing the feeling if not dictated by the instructions of the Ultra-Catholics; and in such a mood they could only be treated as enemies. So much of its character as was necessary was laid before Henry, and, on the 14th of June, within a day or two therefore of its receipt, a courier was despatched with replies both from Henry himself, from the Bishop of Durham, Starkey, and Cromwell. If Pole expected to be regarded as a formidable person, his vanity was seriously mortified. The substance of what he had written was seen to be sufficiently venomous, but the writer himself was treated rather as foolish than as wicked, and by the king was regarded with some kind of pity. Henry wrote (it would seem briefly) commanding him on his allegiance, all excuses set apart, to return to England and explain himself.[56]

[Sidenote: Remonstrances of Pole's friends.]

[Sidenote: The king will forgive the book if his forgiveness is asked.]

The summons was more fully explained by Starkey and Tunstall. The former declared that at the first reading of the book he was so much amazed and astonished that he knew not what to think except that he was in a dream.[57] The Bishop of Durham, on whose support Pole seems to have calculated, condescended to his arguments, and replied in formal Anglican language, that to separate from the Pope was not to separate from the unity of the Church: the Head of the Church was Christ, and unity was unity of doctrine, to which England adhered as truly as Rome: Pole had made a preposterous mistake, and it had led him into conduct which at present, if properly atoned for, might be passed over as folly, and covered and forgotten: if persevered in it would become a crime; but it was a secret so far, and if promptly repented of, should remain a secret from all eyes for ever.[58] He was commanded by the government, he was implored by his friends to return to England, to make his peace in person, and entreat the king's forgiveness.

[Sidenote: July. Pole protests that his book is a private letter, and that he meant no harm.]

[Sidenote: The king accepts his declaration, and will overlook his conduct.]

But neither his friends nor the king understood Pole's character or comprehended his purpose. He was less foolish, he was more malicious than they supposed. When the letters reached him, he professed to be utterly surprised at the reception which his book had met with. He regretted that the Supremacy Act made it impossible for him to comply with a command to present himself in England; but he protested so loudly that he had meant neither injury nor disrespect, he declared so emphatically that his book was a _bonâ fide_ letter addressed to the king only, and written for his own eyes and no other's, that at last Henry believed him, accepted his assurance, and consented to pass over his impertinence. In July or August he was informed by Starkey "that the king took the intolerable sharpness of his writings even as they that most friendly could interpret them. He thought, as few would think, that the exaggerations, the oft-returning to the same faults, the vehement exclamations, the hot sentences, the uncomely bitings, the despiteful comparisons, and likenings, all came of error and not of evil intent. His Grace supposed his benefits not forgotten, and Pole's love towards his Highness not utterly quenched. His Majesty was one that forgave and forgot displeasure, both at once." For his own part, however, Starkey implored his friend, as he valued his country, his honour, his good name, to repent himself, as he had desired the king to repent; the king would not press him or force his conscience; if he could be brought to reconsider his conduct, he might be assured that it would not be remembered against him.[59] Simultaneously with, or soon after this letter, the Bishop of Durham wrote also by the king's order, saying that, as he objected to return, it should not be insisted on; inasmuch, however, as he had affirmed so positively that his book was a private communication, there could be no further reason for preserving any other copies of it, and if he had such copies in his possession he was called upon to prove his sincerity by burning them. On his compliance, his property, which would be forfeited under the Supremacy Act, should remain in his hands, and he was free to reside in any country which he might choose.[60]

Pole did not burn his book, nor was it long before he gave the government reason to regret their forbearance towards him. For the time he continued in receipt of his income, and the stir which he had created died away.

There are many scenes in human life which, as a great poet teaches us, are either sad or beautiful, cheerless or refreshing, according to the direction from which we approach them.[61] If, on a morning in spring, we behold the ridges of a fresh-turned ploughed field from their northern side, our eyes, catching only the shadowed slopes of the successive furrows, see an expanse of white, the unmelted remains of the night's hailstorm, or the hoarfrost of the dawn. We make a circuit, or we cross over and look behind us, and on the very same ground there is nothing to be seen but the rich brown soil swelling in the sunshine, warm with promise, and chequered perhaps here and there with a green blade bursting through the surface. Both images are true to the facts of nature. Both pictures are created by real objects really existing. The pleasant certainty, however, remains with us, that the winter is passing away and summer is coming; the promise of the future is not with the ice and the sleet, but with the sunshine, with gladness, and hope.

[Sidenote: Other aspects of the condition of England.]

Reginald Pole has shown us the form in which England appeared to him, and to the Catholic world beyond its shores, bound under an iron yoke, and sinking down in despair and desolation. To us who have seen the golden harvests waving over her fields, his loud raving has a sound of delirium: we perceive only the happy symptoms of lengthening daylight, bringing with it once more the season of life, and health, and fertility. But there is a third aspect--and it is this which we must now endeavour to present to ourselves--of England as it appeared to its own toiling children in the hour of their trial, with its lights and shadows, its frozen prejudices and sunny gleams of faith; when day followed day, and brought no certain change, and men knew not whether night would prevail or day, or which of the two was most divine--night, with its starry firmament of saints and ceremonies, or day, with the single lustre of the Gospel sun. It is idle to try to reproduce such a time in any single shape or uniform colour. The reader must call his imagination to his aid, and endeavour, if he can, to see the same object in many shapes and many colours, to sympathize successively with those to whom the Reformation was a terror, with those to whom it was the dearest hope, and those others--the multitude--whose minds could give them no certain answer, who shifted from day to day, as the impulse of the moment swayed them.

[Sidenote: Sunday, June 9. Opening of convocation.]

[Sidenote: The gathering of the clergy in St. Paul's.]

When parliament met in June, 1536, convocation as usual assembled with it. On Sunday, the ninth of the month, the two houses of the clergy were gathered for the opening of their session in the aisles of St. Paul's--high and low, hot and cold, brave and cowardly. The great question of the day, the Reformation of the Church, was one in which they, the spiritualty of England, might be expected to bear some useful part. They had as yet borne no part but a part of obstruction. They had been compelled to sit impatiently, with tied hands, while the lay legislature prescribed their duties and shaped their laws for them. Whether they would assume a more becoming posture, was the problem which they were now met to solve. Gardiner was there, and Bonner, Tunstall, and Hilsey, Lee, Latimer, and Cranmer; mitred abbots, meditating the treason for which, before many months were passed, their quartered trunks would be rotting by the highways; earnest sacramentaries, making ready for the stake: the spirits of the two ages--the past and the future--were meeting there in fierce collision; and above them all, in his vicar-general's chair, sate Cromwell, proud and powerful, lording over the scowling crowd. The present hour was his. His enemies' turn in due time would come also.

The mass had been sung, the roll of the organ had died away. It was the time for the sermon, and Hugh Latimer, Bishop of Worcester, rose into the pulpit. Nine-tenths of all those eyes which were then fixed on him would have glistened with delight, could they have looked instead upon his burning. The whole multitude of passionate men were compelled, by a changed world, to listen quietly while he shot his bitter arrows among them.

[Sidenote: Latimer in the pulpit.]

We have heard Pole; we will now hear the heretic leader. His object on the present occasion was to tell the clergy what especially he thought of themselves; and Latimer was a plain speaker. They had no good opinion of him. His opinion of them was very bad indeed. His text was from the sixteenth chapter of St. Luke's Gospel: "The children of this world are wiser in their generation than the children of light."

[Sidenote: The convocation had sat for seven years.]

[Sidenote: What had the convocation done?]

The race and parentage of all living things, he said, were known by their fruits. He desired by this test to try the parentage of the present convocation. They had sat--the men that he saw before him--for seven years, more or less, session after session. What measures had come from them? They were the spiritualty--the teachers of the people, divinely commissioned; said to be and believed to be, children of light; what had they done?... Mighty evils in those years had been swept away in England ... but whose hands had been at the work?--was it theirs? For his part, he knew that they had burned a dead man's bones; he knew that they had done their best to burn the living man who was then speaking to them.... What else they had done he knew not.

[Sidenote: England is reformed, but have the clergy reformed England or has the King?]

The end of your convocation shall show what ye are, he said, turning direct upon them; the fruit of your consultations shall show what generation ye be of. What now have ye engendered? what have ye brought forth? What fruit has come of your long and great assembly? What one thing that the people have been the better of a hair? That the people be better learned and taught now than they were in time past, should we attribute it to your industry, or to the providence of God and the foreseeing of the King's Grace? Ought we to thank you or the King's Highness? Whether stirred the other first?--you the king, that ye might preach, or he you, by his letters, that ye should preach more often? Is it unknown, think you, how both ye and your curates were in manner by violence enforced to let books be made, not by you, but by profane and lay persons? I am bold with you; but I speak to the clergy, not to the laity. I speak to your faces, not behind your backs.

[Sidenote: Certain things they had produced, but were they good or evil?]

If, then, they had produced no good thing, what had they produced? There was false money instead of true. There were dead images instead of a living Saviour. There was redemption purchased by money, not redemption purchased by Christ. Abundance of these things were to be found among them ... and all those pleasant fictions which had been bred at Rome, the canonizations and expectations, the tot-quots and dispensations, the pardons of marvellous variety, stationaries and jubilaries, manuaries and oscularies, pedaries, and such other vanities--these had gracious reception; these were welcomed gladly in all their multiplicity. There was the ancient purgatory pick-purse--that which was suaged and cooled with a Franciscan's cowl laid upon a dead man's back, to the fourth part of his sins; that which was utterly to be spoiled, but of none other but the most prudent father the Pope, and of him as oft as he listed--a pleasant invention, and one so profitable to the feigners, that no emperor had taken more by taxes of his living subjects than those truly begotten children of the world obtained by dead men's tributes.

[Sidenote: The parentage of the English spiritualty,]

[Sidenote: And the future which they are to expect.]

This was the modern Gospel--the present Catholic faith,--which the English clergy loved and taught as faithfully as their brothers in Italy. "Ye know the proverb," the preacher continued, "'An evil crow an evil egg.' The children of this world that are known to have so evil a father the world, so evil a grandfather the devil, cannot choose but be evil--the devil being such an one as never can be unlike himself. So of Envy, his well-beloved leman, he begot the World, and left it with Discord at nurse; which World, after it came to man's estate, had of many concubines many sons. These are our holy, holy men, that say they are dead to the world; and none are more lively to the world. God is taking account of his stewards, as though he should say, 'All good men in all places accuse your avarice, your exactions, your tyranny. I commanded you that ye should feed my sheep, and ye earnestly feed yourselves from day to day, wallowing in delights and idleness. I commanded you to teach my law; you teach your own traditions, and seek your own glory. I taught openly, that he that should hear you should hear Me; he that should despise you should despise Me. I gave you also keys--not earthly keys, but heavenly. I left my goods, that I have evermore esteemed, my Word and sacraments, to be dispensed by you. Ye have not deceived Me, but yourselves: my gifts and my benefits shall be to your greater damnation. Because ye have despised the clemency of the Master of the house, ye have deserved the severity of the Judge. Come forth; let us see an account of your stewardship.'

"And He will visit you; in his good time God will visit you. He will come; He will not tarry long. In the day in which we look not for Him, and in the hour which we do not know, He will come and will cut us in pieces, and will give us our portion with the hypocrites. He will set us, my brethren, where shall be wailing and gnashing of teeth; and here, if ye will, shall be the end of our tragedy."[62]

Our glimpses into these scenes fall but fitfully. The sermon has reached us; but the audience--the five hundred fierce vindictive men who suffered under the preacher's irony--what they thought of it; with what feelings on that summer day the heated crowd scattered out of the cathedral, dispersing to their dinners among the taverns in Fleet-street and Cheapside--all this is gone, gone without a sound. Here no friendly informer comes to help us; no penitent malcontent breaks confidence or lifts the curtain. All is silent.

[Sidenote: Sullen temper of the clergy.]

[Sidenote: Their hopes and prospects.]

Yet, although the special acts of this body were of no mighty moment, although rarely have so many men been gathered together whose actual importance has borne so small a proportion to their estimate of themselves, yet not often, perhaps, has an assembly collected where there was such heat of passion, such malignity of hatred. For the last three years the clergy had remained torpid and half stunned, doggedly obeying the proclamations for the alterations of the service, and keeping beyond the grasp of the law. But, although too demoralized by their defeat to attempt resistance, the great body of them still detested the changes which had been forced upon their acceptance, and longed for a change which as yet they had not dared to attempt actively to compass.[63] The keener among the leaders had, however, by this time, in some degree collected themselves. They had been already watching their enemies, to strike, if they could see a vulnerable point, and had masked batteries prepared to unveil. Latimer taunted them with their inefficiency: he should find, perhaps to his cost, that their arms had not wholly lost their ancient sinew. To keep clear of suspicion of favouring heresy, in their duel with the Pope and Papal idolatries, they knew to be essential to the position of the government. When taunted with breaking the unity of the Church, the Privy Council were proud of being able to point to the purity of their doctrines; and although fighting against a stream too strong for them--contending, in fact, against Providence itself--the king, Cromwell, and Cranmer struggled resolutely to maintain this phantom stronghold, which they imagined to be the key of their defences. The moving party, on the other hand, inevitably transgressed an unreal and arbitrary boundary; and through the known sensitiveness of the king on the real presence, with the defence of which he regarded himself as especially entrusted by the supremacy, the clergy hoped to recover their advantage, and in striking heresy to reach the hated vicar-general.

[Sidenote: June 23.]

The sermon was preached on the 9th of June; on the 23d the lower house of convocation indirectly replied to it, by presenting a list of complaints on the doctrines which were spreading among the people, the open blasphemy of holy things, and the tacit or avowed sanction extended by certain members of the council to the circulation of heretical books. As an evidence of the progress in the change of opinion, this document is one of the most remarkable which has come down to us.[64]

[Sidenote: The lower house present a list of heresies commonly taught among the people.]

After a preface, in which the clergy professed their sincere allegiance to the crown, the renunciation, utter and complete, of the Bishop of Rome and all his usurpations and injustices, the abuses which they were going to describe had, nevertheless, they said, created great disquiet in the realm, and required immediate attention.

To the slander of this noble realm, the disquietness of the people, and damage of Christian souls, it was commonly preached, thought, and spoke, that the sacrament of the altar was lightly to be esteemed.

Lewd persons were not afraid to say, "Why should I see the sacring of the high mass? Is it anything but a piece of bread or a little pretty piece Round Robin?"

Of baptism it was said that "It was as lawful to baptize in a tub of water at home or in a ditch by the wayside as in a font of stone in the church. The water in the font was but a thing conjured."

[Sidenote: Heresy on the sacraments.]

[Sidenote: Heresy on purgatory.]

Priests, again, were thought to have no more authority to minister sacraments than laymen. Extreme unction was not a sacrament at all, and the hallowed oil "no better than the Bishop of Rome's grease and butter." Confession, absolution, penance, were considered neither necessary nor useful. Confession "had been invented" (here a stroke was aimed at Latimer) "to have the secret knowledge of men's hearts and to pull money out of their purses." "It were enough for men each to confess his own sins to God in public." The sinner should allow himself to be a sinner and sin no more. The priest had no concern with him. Purgatory was a delusion. The soul went straight from the body to heaven or to hell. Dirige, commendations, masses, suffrages, prayers, almsdeeds, oblations done for the souls departed out of the world, were vain and profitless. All sins were put away through Christ. If there were a place of purgatory, Christ was not yet born.

[Sidenote: On the intersession of saints.]

[Sidenote: On the priesthood.]

The Church was the congregation of good men, and prayer was of the same efficacy in the air as in a church or chapel. The building called the church was made to keep the people from the rain and wind, a place where they might assemble to hear the Word of God. Mass and matins were but a fraud. The saints had no power to help departed souls. To pray to them, or to burn candles before their images, was mere idolatry. The saints could not be mediators. There was one Mediator, Christ. Our Lady was but a woman, "like a bag of saffron or pepper when the spice was out."[65] It was as much available to pray to saints "as to whirl a stone against the wind." "Hallowed water, hallowed bread, hallowed candles, hallowed ashes, were but vanities. Priests were like other men, and might marry and have wives like other men."[66]

"The saying and singing of mass, matins, and evensong, was but roaring, howling, whistling, mumming, conjuring, and juggling," and "the playing of the organs a foolish vanity." It was enough for a man to believe what was written in the Gospel--Christ's blood was shed for man's redemption, let every man believe in Christ and repent of his sins. Finally, as a special charge against Cromwell, the convocation declared that these heresies were not only taught by word of mouth, but were set out in books which were printed and published _cum privilegio_, under the apparent sanction of the crown.

[Sidenote: Difficulty of toleration.]

[Sidenote: Toleration a principle unknown to rulers or subjects.]

[Sidenote: Obligation of the magistrates to maintain truth.]

[Sidenote: Peculiar disposition of the king.]

Thus were the two parties face to face, and the king had either to make his choice between them, or with Cromwell's help to coerce them both into moderation. The modern reader may imagine that he should have left both alone, have allowed opinion to correct opinion, and truth to win its own victory. But this "remedy for controversy," so easy now, was then impossible,--it would have been rejected equally by the governors and the governed. Deep in the hearts of all Englishmen in that century lay the conviction, that it was the duty of the magistrate to maintain truth, as well as to execute justice. Toleration was neither understood nor desired. The protestants clamoured against persecution, not because it was persecution, but because truth was persecuted by falsehood; and, however furiously the hostile factions exclaimed each that the truth was with them and the falsehood with their enemies, neither the one nor the other disputed the obligation of the ruling powers to support the truth in itself. So close the religious convictions of men lay to their hearts and passions, that, if opinion had been left alone in their own hands, they would themselves have fought the battle of their beliefs with sharper weapons than argument. Religion to them was a thing to die for, or it was nothing. It was therefore fortunate, most fortunate, for the peace of England, that it possessed in the king a person whose mind, to a certain extent, sympathized with both parties; to whom both, so long as they were moderate, appeared to be right; to whom the extravagances of both were wrong and to be repressed. Protestant and Anglican alike might look to him with confidence--alike were obliged to fear him; neither could take him for their enemy, neither for their partisan. He possessed the peculiarity which has always distinguished practically effective men, of being advanced, as it is called, only slightly beyond his contemporaries. The giddy or imaginative genius soars on its own wings, it may be to cleave its course into the sunlight, and be the wonder of after times, but more often to fall like Icarus. The man of working ability tempers his judgment by the opinion of others. He leads his age--he bears the brunt of the battle--he wins the victory; but the motive force which bears him forward is not in himself, but in the great tidal wave of human progress. He is the guide of a great movement, not the creator of it; and he represents in his own person the highest average wisdom, combined necessarily in some measure with the mistakes and prejudices of the period to which he belongs.[67]

[Sidenote: He draws the first articles of religion.]

On receiving the list of grievances, the king, then three weeks married to Jane Seymour, in the first enjoyment, as some historians require us to believe, of a guilty pleasure purchased by an infamous murder, drew up with his own hand,[68] and submitted to the two houses of convocation, a body of articles, interesting as throwing light upon his state of mind, and of deeper moment as the first authoritative statement of doctrine in the Anglican church.

By the duties of his princely office, he said, he held himself obliged, not only to see God's Word and commandment sincerely believed and reverently kept and observed, but to prevent also, as far as possible, contentions and differences of opinion. To his regret he was informed that there was no such concord in the realm as he desired, but violent disagreement, not only in matters of usage and ceremony, but in the essentials of the Christian faith. To avoid the dangerous unquietness, therefore, which might, perhaps, ensue, and also the great peril to the souls of his subjects, he had arrived at the following resolutions, to which he required and commanded obedience.

[Sidenote: On the three creeds.]

I. As concerning the faith, all things were to be held and defended as true which were comprehended in the whole body and canon of the Bible, and in the three creeds or symbols. The creeds, as well as the Scripture, were to be received as the most holy, most sure and infallible words of God, and as such, "neither to be altered nor convelled" by any contrary opinion. Whoever refused to accept their authority "was no member of Christ, or of his spouse the Church," "but a very infidel, or heretic, or member of the devil, with whom he should be eternally damned."

[Sidenote: On the sacraments.]

II. Of sacraments generally necessary to all men there were three--baptism, penance, and the sacrament of the altar.[69]

[Sidenote: Baptism.]

[_a_] Of baptism the people were to be taught that it was ordained in the New Testament as a thing necessary for everlasting salvation, according to the saying of Christ, "No man can enter into the kingdom of heaven except he be born again of water and the Holy Ghost." The promises of grace attached to the sacrament of baptism appertained not only to such as had the use of reason, but also to infants, innocents, and children, who, therefore, ought to be baptized, and by baptism obtain remission of sin, and be made thereby sons and children of God.

[Sidenote: Penance.]

[_b_] Penance was instituted in the New Testament, and no man who, after baptism, had fallen into deadly sin, could, without the same, be saved. As a sacrament it consisted of three parts--contrition, confession, and amendment. Contrition was the acknowledgment of the filthiness and abomination of sin, a sorrow and inward shame for having offended God, and a certain faith, trust, and confidence in the mercy and goodness of God, whereby the penitent man must conceive certain hope that God would forgive him his sins, and repute him justified, of the number of his elect children, not for any worthiness of any merit or work done by the penitent, but for the only merits of the blood and passion of Jesus Christ. This faith was strengthened by the special application of Christ's words and promises, and therefore, to attain such certain faith, the second part of penance was necessary; that is to say, confession to a priest (if it might be had), for the absolution given by a priest was instituted of Christ, to apply the promises of God's grace to the penitent. Although Christ's death was a full, sufficient sacrifice, oblation, and satisfaction for which God forgave sinners their sin, and the punishment of it; yet all men ought to bring forth the fruits of penance, prayer, fasting, and almsdeeds, and make restitution in will and deed to their neighbour if they had done him any wrong, and to do all other good works of mercy and charity.

[Sidenote: The altar.]

[_c_] In the sacrament of the altar, under the form and figure of bread and wine, was verily, substantially, and really contained and comprehended the very self-same body and blood of our Saviour Christ, which was born of the Virgin Mary, and suffered upon the cross for man's redemption; and under the same form and figure of bread and wine was corporeally, really, and in very substance exhibited, distributed, and received of all them which receive the said sacrament.

[Sidenote: Justification.]

III. By justification was signified remission of sin and acceptance into the favour of God; that is to say, man's perfect renovation in Christ. Sinners obtained justification by contrition and faith, joined with charity; not as though contrition, or faith, or works proceeding therefrom, could worthily merit the said justification, for the only mercy and grace of the Father promised freely unto us for the Son's sake, and the merits of his blood and passion, were the only sufficient and worthy causes thereof; notwithstanding God required us to show good works in fulfilling his commands, and those who lived after the flesh would be undoubtedly damned.

[Sidenote: Custom and ritual.]

In these articles, which exhausted the essential doctrines of the faith, the principles of the two religions are seen linked together in connexion, yet without combination, a first effort at the compromise between the old and the new which was only successfully completed in the English Prayer-book. The king next went on to those matters of custom and ritual, which, under the late system, had constituted the whole of religion, and which the Reformers were now trampling upon and insulting. Under mediæval Catholicism the cycle of life had been enveloped in symbolism; each epoch from birth to death was attended with its sacrament, each act of every hour with its special consecration: the days were all anniversaries; the weeks, the months, the seasons, as they revolved, brought with them their sacred associations and holy memories; and out of imagery and legend, simply taught and simply believed, innocent and beautiful practices had expanded as never-fading flowers by the roadside of existence.

[Sidenote: Obligation of ceremonies long established.]

[Sidenote: Which be not lightly contemned,]

[Sidenote: Yet have no virtue or power in themselves.]

Concerning these, Henry wrote: "As to having vestments in doing God's service, such as be and have been most part used--the sprinkling of holy water to put us in remembrance of our baptism, and the blood of Christ sprinkled for our redemption on the cross--the giving of holy bread, to put us in remembrance of the sacrament of the altar, that all Christians be one body mystical in Christ, as the bread is made of many grains, and yet but one loaf--the bearing of candles on Candlemas-day, in memory of Christ the spiritual light--the giving of ashes on Ash-Wednesday, to put in remembrance every Christian man in the beginning of Lent and penance that he is but ashes and earth, and thereto shall return--the bearing of palms on Palm Sunday, in memory of the receiving of Christ into Jerusalem a little before his death, that we may have the same desire to receive Him into our hearts--creeping to the cross, and humbling ourselves on Good Friday before the cross, and there offering unto Christ before the same, and kissing of it in memory of our redemption by Christ made upon the cross--setting up the sepulture of Christ, whose body, after his death, was buried--the hallowing of the font, and other like exorcisms and benedictions by the ministers of Christ's Church, and all other like laudable customs, rites, and ceremonies,--they be not to be contemned and cast away, but to be used and continued as good and laudable, to put us in remembrance of those spiritual things that they do signify, not suffering them to be forgot, or to be put in oblivion, but renewing them in our memories. But none of these ceremonies have power to remit sin, but only to stir and lift up our minds unto God, by whom only our sins be forgiven."

So, too, of the saints. "The saints may be honoured because they are with Christ in glory; and though Christ be the only Mediator, yet we may pray to the saints to pray for us and with us unto Almighty God; we may say to them, 'All holy angels and saints in heaven, pray for us and with us unto the Father, that for his dear Son Jesus Christ's sake we may have grace of Him and remission of our sins, with an earnest purpose to keep his holy commandments, and never to decline from the same again unto our lives' end.'"

[Sidenote: Purgatory to be received in a general sense,]

[Sidenote: But special interpretation as far as possible to be avoided.]