Chapter 3

Alarm of the Clergy—The Two Days—Thomas Man’s Preaching—True real Presence—Persecutions at Coventry—Standish preaches at St. Paul’s—His Petition to the King and Queen—His Arguments and Defeat—Wolsey’s Ambition—First Overtures—Henry and Francis Candidates for the Empire—Conference between Francis I and Sir T. Boleyn—The Tiara promised to Wolsey—The Cardinal’s Intrigues with Charles and Francis

Thus revival caused great alarm throughout the Roman hierarchy. Content with the baptism they administered, they feared the baptism of the Holy Ghost perfected by faith in the word of God. Some of the clergy, who were full of zeal, but of zeal without knowledge, prepared for the struggle, and the cries raised by the prelates were repeated by all the inferior orders.HRSCV5 735.6

The first blows did not fall on the members of the universities, but on those humble Christians, the relics of Wickliffe’s ministry, to whom the reform movement among the learned had imparted a new life. The awakening of the fourteenth century was about to be succeeded by that of the sixteenth, and the last gleams of the closing day were almost lost in the first rays of that which was commencing. The young doctors of Oxford and Cambridge aroused the attention of the alarmed hierarchy, and attracted their eyes to the humble Lollards, who here and there still recalled the days of Wickliffe.HRSCV5 735.7

An artisan named Thomas Man, sometimes called Doctor Man, from his knowledge of Holy Scripture, had been imprisoned for his faith in the priory of Frideswide at Oxford. (1511 A.D.) Tormented by the remembrance of a recantation which had been extorted from him, he had escaped from this monastery and fled into the eastern parts of England, where he had preached the Word, supplying his daily wants by the labor of his hands.HRSCV5 735.8

This “champion of God” afterwards drew near the capital, and assisted by his wife, the new Priscilla of this new Aquila, he proclaimed the doctrine of Christ to the crowd collected around him in some “upper chamber” of London, or in some lonely meadow watered by the Thames, or under the aged oaks of Windsor Forest. He thought with Chrysostom of old, that “all priests are not saints, but all saints are priests.” “He that receiveth the word of God,” said he, “receiveth God himself; that is the true real presence. The vendors of masses are not the high-priests of this mystery; but the men whom God hath anointed with his Spirit to be kings and priests.” From six to seven hundred persons were converted by his preaching.HRSCV5 736.1

The monks, who dared not as yet attack the universities, resolved to fall upon those preachers who made their temple on the banks of the Thames, or in some remote corner of the city. Man was seized, condemned, and burnt alive on the 29th March 1519.HRSCV5 736.2

And this was not all. There lived at Coventry a little band of serious Christians—four shoemakers, a glover, a hosier, and a widow named Smith—who gave their children a pious education. The Franciscans were annoyed that laymen, and even a woman, should dare meddle with religious instruction. On Ash Wednesday (1519), Simon Morton, the bishop’s sumner, apprehended them all, men, women, and children. On the following Friday, the parents were taken to the abbey of Mackstock, about six miles from Coventry, and the children to the Greyfriars’ convent. “Let us see what heresies you have been taught?” said Friar Stafford to the intimidated little ones. The poor children confessed they had been taught in English the Lord’s prayer, the apostles’ creed, and the ten commandments. On hearing this, Stafford told them angrily: “I forbid you (unless you wish to be burnt as your parents will be) to have anything to do with the Pater, the credo, or the ten commandments in English.”HRSCV5 736.3

Five weeks after this, the men were condemned to be burnt alive; but the judges had compassion on the widow because of her young family (for she was their only support), and let her go. It was night: Morton offered to see Dame Smith home; she took his arm, and they threaded the dark and narrow streets of Coventry. “Eh! eh!” said the apparitor on a sudden, “what have we here?” He heard in fact the noise of paper rubbing against something. “What have you got there?” he continued, dropping her arm, and putting his hand up her sleeve, from which he drew out a parchment. Approaching a window whence issued the faint rays of a lamp, he examined the mysterious scroll, and found it to contain the Lord’s prayer, the apostles’ creed, and the ten commandments in English. “Oh, oh! sirrah!” said he; “come along. As good now as another time!” Then seizing the poor widow by the arm, he dragged her before the bishop. Sentence of death was immediately pronounced on her; and on the 4th of April, Dame Smith, Robert Hatchets, Archer, Hawkins, Thomas Bond, Wrigsham, and Landsdale, were burnt alive at Coventry in the Little Park, for the crime of teaching their children the Lord’s prayer, the apostles’ creed, and the commandments of God.HRSCV5 736.4

But what availed it to silence these obscure lips, so long as the Testament of Erasmus could speak? Lee’s conspiracy must be revived. Standish, bishop of St. Asaph, was a narrow-minded man, rather fanatical, but probably sincere, of great courage, and not without some degree of piety. This prelate, being determined to preach a crusade against the New Testament, began at London, in St. Paul’s cathedral, before the mayor and corporation. “Away with these new translations,” he said, “or else the religion of Jesus Christ is threatened with utter ruin.” But Standish was deficient in tact, and instead of confining himself to general statements, like most of his party, he endeavoured to show how far Erasmus had corrupted the gospel, and continued thus in a whining voice: “Must I who for so many years have been a doctor of the Holy Scriptures, and who have always read in my Bible: In principio erat Verbum—must I now be obliged to read: In principio erat Sermo?” for thus had Erasmus translated the opening words of St. John’s Gospel. Risum teneatis, whispered one to another, when they heard this puerile charge: “My lord,” proceeded the bishop, turning to the mayor, “magistrates of the city, and citizens all, fly to the succor of religion!” Standish continued his pathetic appeals, but his oratory was all in vain; some stood unmoved, others shrugged their shoulders, and others grew impatient. The citizens of London seemed determined to support liberty and the Bible.HRSCV5 736.5

Standish, seeing the failure of his attack in the city, sighed and groaned and prayed, and repeated mass against the so much dreaded book. But he also made up his mind to do more. One day, during the rejoicings at court for the betrothal of the Princess Mary, then two years old, with a French prince who was just born, St. Asaph, absorbed and absent in the midst of the gay crowd, and threw himself at the feet of the king and queen. All were thunderstruck, and asked one another what the old bishop could mean. “Great king,” said he, “your ancestors, who have reigned over this island,—and yours, O great queen, who have governed Aragon, were always distinguished by their zeal for the church. Show yourselves worthy of your forefathers. Times full of danger are come upon us, a book has just appeared, and been published too by Erasmus! It is such a book that, if you close not your kingdom against it, it is all over with the religion of Christ among us.”HRSCV5 736.6

The bishop ceased, and a dead silence ensued. The devout Standish, fearing lest Henry’s well-known love of learning should be an obstacle to his prayer, raised his eyes and his hands toward heaven, and, kneeling in the midst of the courtly assembly, exclaimed in a sorrowful tone: “O Christ! O Son of God! save thy spouse! for no man cometh to her help.”HRSCV5 737.1

Having thus spoken, the prelate, whose courage was worthy of a better cause, rose up and waited. Every one strove to guess at the king’s thoughts. Sir Thomas More was present, and he could not forsake his friend Erasmus. “What are the heresies this book is likely to engender?” he inquired. After the sublime came the ridiculous. With the forefinger of his right hand, touching successively the fingers of his left, Standish replied: “First, this book destroys the resurrection; secondly, it annuls the sacrament of marriage; thirdly, it abolishes the mass.” Then uplifting his thumb and two fingers, he showed them to the assembly with a look of triumph. The bigoted Catherine shuddered as she saw Standish’s three fingers,—signs of the three heresies of Erasmus; and Henry himself, an admirer of Aquinas, was embarrassed. It was a critical moment: the Greek Testament was on the point of being banished from England. “The proof, the proof,” exclaimed the friends of literature. “I will give it,” rejoined the impetuous Standish, and then once more touching his left thumb: “Firstly,” he said, But he brought forward such foolish reasons, that even the women and the unlearned were ashamed of them. The more he endeavoured to justify his assertions, the more confused he became: he affirmed among other things that the Epistles of St. Paul were written in Hebrew, “There is not a schoolboy that does not know that Paul’s epistles were written in Greek,” said a doctor of divinity, kneeling before the king. Henry, blushing for the bishop, turned the conversation, and Standish, ashamed at having made a Greek write to the Greeks in Hebrew, would have withdrawn unobserved. “The beetle must not attack the eagle,” was whispered in his ear. Thus did the book of God remain in England the standard of a faithful band, who found in its pages the motto, which the church of Rome had usurped: The truth is in me alone.HRSCV5 737.2

A more formidable adversary than Standish aspired to combat the Reformation, not only in England, but in all the West. One of those ambitious designs, which easily germinate in the human heart, developed itself in the soul of the chief minister of Henry VIII; and if this project succeeded, it promised to secure for ever the empire of the papacy on the banks of the Thames, and perhaps in the whole of Christendom.HRSCV5 737.3

Wolsey, as chancellor and legate, governed both in state and in church, and could, without an untruth, utter his famous Ego et rex meus. Having reached so great a height, he desired to soar still higher. The favorite of Henry VIII almost his master, treated as a brother by the emperor, by the king of France, and by other crowned heads, invested with the title of Majesty, the peculiar property of sovereigns, the cardinal, sincere in his faith in the popedom, aspired to fill the throne of the pontiffs, and thus become Deus in terris. He thought, that if God permitted a Luther to appear in the world, it was because he had a Wolsey to oppose to him.HRSCV5 737.4

It would be difficult to fix the precise moment when this immoderate desire entered his mind: it was about the end of 1518 that it began to show itself. The bishop of Ely, ambassador at the court of Francis I, being in conference with that prince on the 18th of December in that year, said to him mysteriously: “The cardinal has an idea in his mind on which he can unbosom himself to nobody except it be to your majesty.” Francis understood him.HRSCV5 737.5

An event occurred to facilitate the cardinal’s plans. If Wolsey desired to be the first priest, Henry desired to be the first king. The imperial crown, vacant by the death of Maximilian, was sought by two princes:—by Charles of Austria, a cold and calculating man, caring little about the pleasures and even the pomp of power, but forming great designs, and knowing how to pursue them with energy; and by Francis I, a man of less penetrating glance and less indefatigable activity, but more daring and impetuous. Henry VIII, inferior to both, passionate, capricious, and selfish, thought himself strong enough to contend with such puissant competitors, and secretly strove to win “the monarchy of all Christendom.” Wolsey flattered himself that, hidden under the cloak of his master’s ambition, he might satisfy his own. If he procured the crown of the Caesars for Henry, he might easily obtain the tiara of the popes for himself; if he failed, the least that could be done to compensate England for the loss of the empire, would be to give the sovereignty of the church to her prime minister.HRSCV5 737.6

Henry first sounded the king of France. Sir Thomas Boleyn appeared one day before Francis I just as the latter was returning from mass. The king, desirous to anticipate a confidence that might be embarrassing, took the ambassador aside to the window and whispered to him: “Some of the electors have offered me the empire; I hope your master will be favorable to me.” Sir Thomas, in confusion, made some vague reply, and the chivalrous king, following up his idea, took, the ambassador firmly by one had, and laying the other on his breast, exclaimed: “By my faith, if I become emperor, in three years I shall be in Constantinople, or I shall die on the road!” This was not what Henry wanted; but dissembling his wishes, he took care to inform Francis that he would support his candidature. Upon hearing this Francis raised his hat and exclaimed: “I desire to see the king of England; I will see him, I tell you, even if I go to London with only one page and one lackey.”HRSCV5 738.1

Francis was well aware that if he threatened the king’s ambition, he must flatter the minister’s, and recollecting the hint given by the bishop of Ely, he said one day to Boleyn: “It seems to me that my brother of England and I could do, indeed ought to do something for the cardinal. He was prepared by God for the good of Christendom one of the greatest men in the church and on the word of a king, if he consents, I will do it.” A few minutes after he continued: “Write and tell the cardinal, that if he aspires to be the head of the church, and if anything should happen to the reigning pope, I will promise him fourteen cardinals on my part. Let us only act in concert, your master and me, and I promise you, Master Ambassador, that neither pope nor emperor shall be created in Europe without our consent.”HRSCV5 738.2

But Henry did not act in concert with the king of France. At Wolsey’s instigation he supported three candidates at once: at Paris he was for Francis I; at Madrid for Charles V; and at Frankfort for himself. The kings of France and England failed, and on the 10th August, Pace, Henry’s envoy at Frankfort, having returned to England, desired to console the king by mentioning the sums of money which Charles had spent. “By the mass!” exclaimed the king, congratulating himself at not having obtained the crown at so dear a rate. Wolsey proposed to sing a Te Deum in St. Paul’s, and bonfires were lighted in the city.HRSCV5 738.3

The cardinal’s rejoicings were not misplaced. Charles had scarcely ascended the imperial throne, in despite of the king of France, when these two princes swore eternal hatred of each other, and each was anxious to win over Henry VIII. At one time Charles, under the pretence of seeing his uncle and aunt, visited England; at another, Francis had an interview with the king in the neighborhood of Calais. The cardinal shared in the flattering attentions of the two monarchs. “It is easy for the king of Spain, who has become the head of the empire, to raise whomsoever he pleases to the supreme pontificate,” said the young emperor to him; and at these words the ambitious cardinal surrendered himself to Maximilian’s successor. But erelong Francis I flattered him in his turn, and Wolsey replied also to his advances. The king of France gave Henry tournaments and banquets of Asiatic luxury; and Wolsey, whose countenance yet bore the marks of the graceful smile with which he had taken leave of Charles, smiled also on Francis, and sang mass in his honor. He engaged the hand of the Princess Mary to the dauphin of France and to Charles V, leaving the care of unravelling the matter to futurity. Then, proud of his skillful practices, he returned to London full of hope. By walking in falsehood he hoped to attain the tiara: and if it was yet too far above him, there were certain gospellers in England who might serve as a ladder to reach it. Murder might serve as the complement to fraud.HRSCV5 738.4