Henry of Monmouth Volume II Part 17

[Footnote 236: It is satisfactory to find, even among the mere details of expenditure, testimony borne to his love of the Holy Scriptures. Among his last domestic expenses is this interesting item: "To John Heth 3_l._ 6_s._ for sixty-six quarterns of calfskins, purchased and provided by the said John, to write a Bible thereon for the use of the King."--Pell Rolls, February 23, 1422, just six months before his death.]

The bowels of Henry were buried in the monastery of St. Maur; and his body embalmed, being put into a leaden coffin, was drawn to St. Denis. Before and behind the corpse were two lamps burning; and two hundred and fifty torches gave light to the procession.

The Abbot and Monks of St. Denis came out to meet it, and solemnly preceded it to their church, where they performed (p. 308) the office for the dead, the Archbishop of Paris singing the requiem. From St. Denis the procession advanced to Paris, where the body was deposited for a while in Notre Dame; and thence, with great and solemn pomp, it was carried to Rouen. The Queen, from whom the death of her husband had been before concealed, here met the Duke of Bedford; and made preparations for the conveyance of the body to England. In a bed, in the same carriage with the body, was laid the figure of the King, with a crown of gold on his head, a sceptre in his right hand, and a ball in his left. The covering of the bed was vermilion silk embroidered with gold, and over the chariot was a rich silk canopy. The chariot was drawn by six horses in rich harness. The first bore the arms of St. George, the second, the arms of Normandy; the third, those of King Arthur; the fourth, those of St. Edward; the fifth, the arms of France; the sixth, the arms of England and France. James, King of Scots, followed it as princ.i.p.al mourner. The banners of the saints were borne by four lords. The hatchments were carried by twelve captains; and around the carriage rode five hundred men-at-arms, all in black armour,--their horses barbed black, and their lances held with the points downwards. A great company clothed in white, and bearing lighted torches, "encompa.s.sed the hea.r.s.e." Those of the King's household followed, and after them the royal family; the Queen, with a great retinue, followed at a league's distance. Whenever the corpse rested ma.s.ses were sung from the first dawn of the morning till nine o'clock. The procession pa.s.sed through Abbeville to Calais; and crossing to Dover, proceeded with the same solemnities towards London. When they approached the capital, they were met by fifteen bishops in their pontifical habits, and many abbots in their mitres and vestments, with a great company of priests and people. The princes of the royal family went mourning next to the hea.r.s.e. The corpse was buried in Westminster Abbey, among its most valued treasures.

Among the public acts[237] of the realm his death is thus (p. 309) recorded:

[Footnote 237: Acts of Privy Council. Cleopatra, F.

iv. f. I. a.]

"DEPARTED THIS LIFE, AT THE CASTLE OF BOIS DE VINCENNES, NEAR PARIS, ON THE LAST DAY OF AUGUST, IN THE YEAR 1422, AND THE TENTH OF HIS REIGN, THE MOST CHRISTIAN CHAMPION OF THE CHURCH, THE BRIGHT BEAM OF WISDOM, THE MIRROR OF JUSTICE, THE UNCONQUERED KING, THE FLOWER AND PRIDE OF ALL CHIVALRY--*HENRY THE FIFTH*, KING OF ENGLAND, HEIR AND REGENT OF FRANCE, AND LORD OF IRELAND."

Here we would have drawn the curtain round the bed of Henry of Monmouth; but truth and justice compel us to tarry somewhat longer in the chamber of death. The tongue and pen of calumny have not suffered the dying hero to pour out his soul with his last breath in prayer and pious e.j.a.c.u.l.a.t.i.o.ns unmolested; and the accuser's name is too widely known, and has unhappily gained too much influence in the world, for his calumnies to be pa.s.sed over as harmless. Henry, having "set his house in order," and being certified how short a time he had to live, declares, on the faith of a dying man, that he had been fully resolved (had the Almighty granted him length of days to put his resolve into effect) to proceed in person to the Holy Land, and rescue the city of G.o.d from the pollutions and abominations of the infidels. In recording this declaration of the expiring monarch, Hume adds a comment as full of bitter sarcasm as it is tinctured with his characteristic (p. 310) spirit of scepticism. "So ingenious are men in deceiving themselves, that Henry forgot in these moments all the blood spilt by his ambition, and received comfort from this late and feeble resolve; which, as the mode of those enterprises was now past, he certainly would never have carried into execution." Had Hume been as faithful and painstaking in the search of truth, as he was ready to adopt the account of any transaction which was nearest at hand, and unscrupulous in subst.i.tuting his own hasty remarks in the place of well-weighed reflections on ascertained facts, he never would have suffered so ignorant and ill-founded a comment to disgrace his pages. Hume[238]

charges Henry with having left the world, forgetful of the bloodguiltiness by which his soul was stained, and with a sentence of hypocrisy and falsehood on his lips. To the first charge,--that Henry, at the awful moment of his dissolution, deceived himself into a forgetfulness "of all the blood spilt by his ambition,"--needs only to be replied, that so far from his having forgotten the loss of human life attendant upon his wars, the very page on which the historian is so severely commenting, records that Henry spoke of that subject openly and unreservedly to those who stood around his bed, expressing his sure trust that the guilt of that blood did not stain his soul, who sought only his just inheritance; but rested on the heads of (p. 311) those who, by their obstinate perseverance in injustice, compelled him to appeal to the G.o.d of battle in vindication of his own rights.

[Footnote 238: Hume's Hist. vol. iii. ch. xix.]

Again, Henry declares, on the faith of a dying Christian Prince, that it had verily been his fixed resolution, as soon as his wars in France had been brought to a favourable issue, to proceed to the Holy Land.

Hume says that this was a late and feeble resolve; and the ground on which he rests this charge of falsehood is, that the mode of those enterprises was then past. Hume ought to have known, as an ordinary historian, that the mode of those enterprises was not then past; and Hume might have known that Henry's was not a death-bed resolve, to which the expiring self-deceiver clung for comfort when the world was receding from his sight; but that in his health and strength, and in the mid-career of his victories, he had actually taken preliminary measures for facilitating the execution of that very design.

With regard to the first position a.s.serted by Hume, that "the mode of these enterprises was gone by," the facts of history are so far from authorizing him to make such an a.s.sertion, that they combine to expose its rashness and unsoundness. When Henry succeeded to the throne, he found a large naval and military force actually prepared by his father for the proclaimed purpose of executing such an enterprise, the undertaking of which was only prevented by his death.[239] And (p. 312) even a century after, the mode of those enterprises had not yet pa.s.sed; for Pope Leo X. successfully negociated a league between the chief powers of Christendom, engaging them to unite against the infidel dominion of the Turk. Not only were such crusades subjects of serious and practical consideration in Europe just before Henry's accession to the throne, and a full century after it, but, during the last years of Henry's life, most vigorous and persevering exertions were made by the Sovereign Pontiff to effect an immediate expedition of the confederated powers of Christendom to Palestine, with the avowed purpose of crushing the power of the infidels. The histories of those times bear varied evidence to the same points: we must here, however, confine our attention to some facts more immediately connected with the case before us. In the year 1420,[240] July 12, Pope Martin V, conceiving that Sigismund would very shortly bring the war which he was then waging against the Hussites in Bohemia to an end, in a bull dated Florence calls upon all Kings, Prelates, Lords, and people, adjuring them most solemnly, by the shedding of Christ's blood, to join Sigismund, and under his standard to invade the (p. 313) lands of the Turks, and to exterminate them. He urges the formation of one grand general army, and for all true men to take the cross; with his apostolic promise to all who should so a.s.sume the cross, and join the army in their own persons and at their own charges, and also to all who should take up arms with the _bona fide_ intention of joining the army, should they die on their journey, a full remission of all sins of which they should have repented from the heart, and confessed with the mouth; and, "in the retribution of the just, we promise them (says the Pontiff) an increase of eternal salvation."[241]

[Footnote 239: Fabyan, 388.]

[Footnote 240: Annales Ecclesiastici, vol. xii.

Ann. 1517. See much interesting matter relating to the whole of this subject in these Annales Ecclesiastici of Baronius, continued by Raynaldus.]

[Footnote 241: Florentiae, iv. idus Julii, anno 3.

Annales Eccles. v. viii.]

In the following year the Pope wrote a most urgent letter to Sigismund, pressing upon him, before and above all things, the duty of extirpating the heresy in Bohemia; a.s.suring him that, however brilliant might be his career in other respects, yet by no means could he so well secure the favour of G.o.d, renown among men, and the stability of his throne. The Pontiff, in the same year, wrote repeatedly to Henry, King of England, urging him to consent to terms of peace between his country and France. We should have been glad had we been able to contemplate the Pontiff of Rome, in the character of a Christian mediator, urging two contending nations to be reconciled, solely with the Christian desire of stopping the dominion of war and blood, reconciling those who were at variance, checking the (p. 314) violent pa.s.sions of mankind, and restoring to Europe the blessing of peace. But his desire was to reconcile France and England, in order that the concentrated powers of the faithful in Europe might be turned against the heretics in the north; and, when they were exterminated, then that the same forces might proceed to crush the infidel, and rescue the lands of the faithful from his grasp. The ecclesiastical historian,[242] who records the letters of the Sovereign Pontiff, a.s.sures us that Henry, King of England, had been repeatedly admonished by "the vicar of Christ to make peace with the French, and to dedicate to Christ his skill in war against the Turks, those savage enemies of the Gospel; adding (what the facts of the case did not justify him in saying,) that, in the agonies of his last illness, Henry confessed that he was dreadfully tormented with remorse because he had not consecrated his martial powers by waging war against the Mahometans."[243] Surely this testimony is of itself sufficient to rescue Henry's memory from having vowed that he had resolved to do what he knew he never could have done. "The mode of those (p. 315) enterprises was" not "past."

[Footnote 242: Raynaldus, Annales Ecclesiastici, vol. viii. p. 556.]

[Footnote 243: It is not to be forgotten that Henry of Monmouth had from his very childhood been interested by accounts of the state of Palestine.

His father, as we have seen, went himself to the Holy Sepulchre; and, even during Henry's wars in France, his uncle, the Bishop of Winchester, visited Constance as he was proceeding in the guise of a pilgrim to the Holy Land.]

But Hume would have it believed that this was a late and feeble resolve of Henry, formed on his death-bed, when he was acting the part of a self-deceiver, forgetful of the lamentable effects of his ambition, and seeking comfort from his self-deception in the last moments of his life. There is strong and clear evidence that he not only had contemplated such a measure, but had actually taken important preliminary steps to facilitate the execution of his design, whenever he might be happily released from his present engagements. "This vindicatory evidence" (to use the words of Mr. Granville Penn)[244]

"of the veracity and sincerity of Henry, is a ma.n.u.script discovered at Lille, in Flanders, in the autumn of 1819, which proves to positive demonstration, that at the moment when Henry was suddenly arrested in his victorious progress by the hand of death, his mind was actually, though secretly, engaged in projecting an attack on the infidel power in Egypt and Syria, as soon as he should have pacified the internal agitations of France; and that a confidential military agent of high character and distinguished rank had been despatched by him to survey the maritime frontier of those two countries, and to procure, upon the spot, the information necessary towards embarking in so vast an (p. 316) enterprise.

[Footnote 244: Mr. Granville Penn's interesting paper was read before the Royal Society of Literature at their first meeting in the year 1825, and is recorded in the first volume of their Transactions.]

"The ma.n.u.script is a small quarto in vellum, in old French, finely written in black character, and richly illuminated; consisting of fifty-four pages, and comprising a succinct military survey of the coasts and defences of Egypt and Syria, from Alexandria round to Gallipoli, made by the command of Henry within the three last years of his life, and completed and reported immediately after his unexpected death, by which death it was rendered unavailing. The confidential author of this survey was Gilbert de Lannoi, counsellor and chamberlain to Philip the Good, Duke of Burgundy, and that Duke's amba.s.sador to Henry."

The same writer thus expresses himself in conclusion. "His declaration was not the prompting of a sickly conscience striving to procure delusive comfort from 'the late and feeble' resolves of a death-bed, as Hume unworthily a.s.serts; it was the composed and deliberate communication of a dying captain and sovereign, disclosing to those around him, under a strong sentiment of devotion, a secret of that kingly office which he was then on the point of relinquishing for ever. To enter upon an appreciation of the moral value of the enterprise which Henry had then in prospect, would be as much out of place here, as it would be absurd to estimate it by the rule of the present age. In those ages, when all the higher orders of society were either clerical or martial, much real piety of sentiment (p. 317) must, in innumerable instances, have been compounded with the widely-extended romantic spirit which was ardent to hazard life on sacred ground of Judea, rather than to suffer the continuance of its profanation by the avowed enemy of the Christian name.

"The establishment of this point, certifying, as it does an interesting fact hitherto unknown, and effectually repelling and exposing an unjustifiable sarcasm directed against one of the most ill.u.s.trious princes that have graced the English crown, may acquire in the history of truth the importance to which it might not be able to lay claim in the political history of a people."[245]

[Footnote 245: This same interesting subject is far more elaborately discussed by that excellent antiquary the Rev. John Webb; whose Introductory Dissertation and Ill.u.s.trative Notes, (in the Archaeologia, vol. xxi. p. 281,) abound with most valuable information. The t.i.tle prefixed to Lannoi's work is this:

"The Report made by Sir Gilbert de Lannoy, Knight, upon surveys of several cities, ports, and rivers, taken by him in Egypt and Syria, in the year of grace of our Lord 1422, by order of the most high, most puissant, and most excellent prince, King Henry of England, heir and Regent of France, whom G.o.d a.s.soil." The whole of Mr. Webb's paper well deserves perusal.]

In dismissing the immediate subject of this inquiry, the Author of these Memoirs feels himself under the painful necessity of recording his deliberate judgment on the inaccuracies of that celebrated writer, whose reflections upon Henry's dying declaration have been (p. 318) animadverted upon here. Through the whole series of years to the events of which these Memoirs are chiefly limited, he has been able to find very few transactions in recording or commenting upon which Hume has not been guilty of error; whilst the mistakes into which he has fallen (some more, some less, gravely affecting the character of an historian,) are generally such as an examination of the best evidence, conducted with ordinary care, would have enabled him successfully to avoid. Hume, unfortunately, supplied himself without stint from the stream after it had mingled with many turbid and discolouring waters.

To draw, in each case of doubt and difficulty, from the well-head of historical truth, would have exacted more time and labour than he was ready to bestow. Had he prescribed to himself a system of research the very opposite to that in which he unhappily indulged, instead of representing Henry of Monmouth to have left the world with the falsehood of a self-deceiver on his tongue, he would have been compelled to record him as a man of piety, mercy, and truth.

CHAPTER XXIX. (p. 319)

WAS HENRY OF MONMOUTH A PERSECUTOR? -- JUST PRINCIPLES OF CONDUCTING THE INQUIRY, AND FORMING THE JUDGMENT. -- MODERN CHARGE AGAINST HENRY.

-- REVIEW OF THE PREVALENT OPINIONS ON RELIGIOUS LIBERTY. -- TRUE PRINCIPLES OF CHRISTIAN FREEDOM. -- DUTY OF THE STATE AND OF INDIVIDUALS TO PROMOTE THE PREVALENCE OF TRUE RELIGION. -- CHARGE AGAINST HENRY, AS PRINCE OF WALES, FOR PRESENTING A PEt.i.tION AGAINST THE LOLLARDS. -- THE MERCIFUL INTENTION OF THAT PEt.i.tION. -- HIS CONDUCT AT THE DEATH OF BADBY.

WAS HENRY OF MONMOUTH A PERSECUTOR?

In estimating the character of an individual, nothing is more calculated to mislead ourselves, or to subject him to injustice at our hands, than a disregard of the time, and country, and circ.u.mstances in which he lived. It is equally unwise, and unfair, and deceitful, for a human judge to establish one fixed standard[246] of excellence in any department whatever of scientific or practical knowledge, and (p. 320) then to try the merits of all persons alike with reference to that one test. The injustice and absurdity of estimating the talents for investigation and ac.u.men, the skill, and industry, and perseverance of a chemical student, many centuries ago, by the knowledge of the most celebrated men of the present day, and to p.r.o.nounce all who fell below that standard to have been deficient in natural talents, or in a faithful exercise of them, would be seen and acknowledged by all. At this time, errors in navigation would be unpardonable, which would have implicated a pilot in no culpability at all, who lived before the invention of the mariner's compa.s.s, and when half our globe was as yet unknown. The same observations are applicable when we would estimate the moral excellence of an individual, his worth in a private or a public capacity, his character as a subject or a governor,--as the framer, or the guardian, or the administrator of the laws. Many a practice in ordinary social intercourse, which would not be tolerated, and would fix a stigma on those who were examples of it as persons to be shunned and excluded from society in one age or country, might in another not only be endured, but be even countenanced and encouraged by those who would take the lead in the improvement and refinement (p. 321) of civilized life. The grand broad fundamental principles of right and wrong must abstractedly be acknowledged always and in every place; but in the interpretation[247] of them, and in their practical application, we shall find in the records of successive ages every conceivable diversity. If, in these days, we are tempted to brand with the mark of ignorance, and superst.i.tion, and cruelty, those among our predecessors who enacted laws against witchcraft, and condemned to death those who were found guilty of dealings with the spirit of wickedness, we must at the same time remember that persons who are examples of every Christian excellence, of reverence for G.o.d's law, of justice and charity, are now engaged in occupations which those men held in abhorrence. They believed in the reality of witchcraft, and condemned those who were p.r.o.nounced guilty of the crime; we believe that the crime cannot be committed, that it is merely a creature of the imagination, and we denominate those who pretend to the power of committing it impostors: just as by the Mosaic law they were condemned as deceivers, pretending to possess a power and knowledge independently of the Almighty. Our predecessors considered the lending of (p. 322) money upon interest as an offence against the law of G.o.d, and reprobated those who so employed their capital as usurers, who had forfeited all t.i.tle to the name of merciful Christians;--whilst in the present day the most scrupulous person does not hesitate, as in a matter of conscience, to depend for the means of subsistence on such a source of income. a.s.suming that in each of these two cases our views are formed on a sounder principle of moral and religious philosophy, we have no more right to disparage the character of any individual, who did his best in the midst of less favourable circ.u.mstances, than we should have to reprobate the helmsman of former days, because in the darkness of a starless night he had no compa.s.s wherewith to save his ship from wreck.

[Footnote 246: The Bible is always and everywhere the standard of divine truth; but to condemn an individual for wilful ignorance of its heavenly doctrines, to whom no opportunity has been afforded of learning them, would be unreasonable and unjust.

A corresponding principle applies to the interpretation of the Bible. Our responsibility in every case increases with our privileges and opportunities.]

[Footnote 247: It will be borne in mind, that the question here is not whether there be not one immutable principle, nor whether there ought not to be one uniform interpretation of that principle; we are inquiring only into the nature of that rule by which we may equitably judge of the moral and religious characters of men.]

These principles must be borne in mind, and acted upon whenever we would examine the spirit and character of any individual on the charge of superst.i.tion, bigotry, cruelty, and unchristian persecution. Had not these principles unhappily been laid aside for a time and forgotten, we should scarcely have been pained by so severe a portrait of Henry of Monmouth, as a writer who ought to have known better has drawn, not in the warmth of debate and the hurry of controversy, but in the hour of reflection and quietude. "In the midst of these tragedies died Henry V, whose military greatness is known to most readers. His vast capacity and talents for government have been (p. 323) also justly celebrated. But what is man without the genuine fear of G.o.d? This monarch, in the former part of his life, was remarkable for dissipation and extravagance of conduct; in the latter he became the slave of the popedom,[248] and for that reason was called the Prince of Priests. Voluptuousness, ambition, superst.i.tion, each in their turn, had the ascendant in this extraordinary character. Such, however, is the dazzling nature of personal bravery and of prosperity, that even the ignorance and folly of the bigot, and the barbarities of the persecutor, are lost or forgotten amidst the enterprises of the hero and the successes of the conqueror. Reason and justice lift (p. 324) up their voice in vain. The great and substantial defects of Henry V.

must hardly be touched on by Englishmen. The battle of Agincourt throws a delusive splendour around the name of this victorious King."[249]

[Footnote 248: The attachment of Henry to the See of Rome, and the countenance given by him to the encroachments of the Pope, have been greatly exaggerated. Rapin took a different view of his measures. "The proclamation" (he says) "made by Henry, prohibiting the Pope's provisions, was a death-blow to the court of Rome." On the death of Henry, the Pope wrote a letter of condolence to the council, in which he says, "We loved our son of famous memory, Henry King of England, for there were many and royal virtues in that Prince for which he ought to be loved;" and then adds a strong appeal to the council to abrogate the obnoxious statutes which had so materially entrenched upon his a.s.sumed prerogative. In a letter to Henry himself (Kal. Nov. xiv. An. iv.) nearly two years before his death, the Pope refers to a promise made by Henry that he had no desire to curtail the authority of the Roman See in his new dominions; and also to an undertaking that he would bring the obnoxious statutes under the notice of his parliament; and that, "_if they could not be supported on honest and lawful grounds_," he would satisfy the Pope in that particular. Surely these are not the expressions of one who was "the slave of the Popedom."--See "Annales Ecclesiastici."]

[Footnote 249: Milner's Church History, vol. iv. p.

196.]

It is very painful to read this sentence; but the historian and biographer must not be driven by such sweeping condemnation into the opposite extreme; nor be deterred by the apprehension of unpopularity from laying open his views both of the moral and religious question in the abstract, and also of the acts, and character, and spirit of the individual subject of inquiry.

The principles of religious liberty were ill understood through many years before, and subsequently to, the time of Henry V. The sentiments of persons in every rank of life in those days seem to have been built upon an understanding, that the authorities, ecclesiastical and civil, were bound in duty to expel heresy by force. It was not the case of a dominant party enacting penalties abhorrent from the sympathies of the ma.s.s of the people; "the people themselves wished to have it so, and the priests bore rule by their means." So thorough a triumph had the gigantic policy of Rome achieved over the freedom, and the wills, and the judgments of the inhabitants of Europe! Like her other victories, this too was the work of progressive inroads on the liberties (p. 325) of Christians. Never at rest, ever active, the arch-conqueror fastened to her chariot-wheels, one by one, the most valued rights and most solemn duties of responsible agents. The right of private judgment in matters of religion had been resigned by the vast majority of the people of Christendom, and the duty and responsibility in each individual of searching for the truth himself had been laid aside long before Henry V. was called to take a part in the affairs of this world. Bold and n.o.ble spirits, indeed, were found in successive periods to a.s.sert their own rights and to declare the privileges and the duties of their fellow-creatures, and to think for themselves in a matter which so deeply involved their own individual and eternal welfare; whilst the bulk of mankind in Christendom not only resigned their faith to the absolute control of the priesthood, but exacted also from their fellow-citizens a similar surrender, on pain of losing their share in the protection and advantages of the state. Thus had heresy, in various nations of Europe, become synonymous with rebellion and treason; a rejection of the determinations of the church in matters of doctrine was identified in most men's minds with rejection of the authority of the civil magistrate;[250] and every one who dared to dispute the jurisdiction of Rome was regarded as a dangerous (p. 326) innovator, and an enemy to his own country.

[Footnote 250: This view of heresy we find to have been at a very early date propagated and encouraged by the Pope and the See of Rome. Walsingham records, that, three years before Richard II.'s deposition from the throne, "the Pope wrote to him with a prayer (orans) that he would a.s.sist the prelates of the church in the cause of G.o.d, and of the King himself, and of the kingdom, against the Lollards; whom he declared to be traitors, not only of the church, but of the throne. And he besought him with the greatest urgency (obnixius) to condemn those whom the prelates should have declared heretics.--Ypod. Neust. 1396.]

That this was a state of things to be deplored by every friend of liberty and lover of truth, is not questioned; that domination over the consciences of men has ever been the object of the church of Rome, and that the spirit of persecution will ever be characteristic of her principles, is not here denied; nor are these observations made for the purpose of softening the feelings of abhorrence with which any persons may be disposed to view the proceedings of a persecuting spirit in those things which concern our most momentous interests so awfully. We refer to these historical reminiscences solely for the purpose of forming a more correct estimate of the individual character of one who lived in those times, and was born, and cradled, and educated in that atmosphere. It is easy to charge Henry V. with "the ignorance and folly of the bigot, and the barbarities of the persecutor;" but it were more worthy of a historian (his eye bent singly on the truth) to subst.i.tute inquiry for a.s.sumption, and (p. 327) careful weighing of the evidence for indiscriminate condemnation.

There is such a thing as persecution, though the dungeon and the stake be not employed for its instruments; and true charity will be tender of the character of a fellow-mortal, though he is removed from this scene of trouble and trial, and has no longer the power of answering the accusations with which his good name is a.s.sailed. We may be as honest as those who write most bitterly, in our abhorrence of persecution; and yet think the individual who put its most rigid laws into effect, deserving of compa.s.sion and pity that his lot had fallen in such days of bigotry and ignorance, rather than of reprobation for not having discovered for himself a more enlightened path of duty.

It is not because we are obliged to confess that even the outward acts of Henry V. have been those of a persecutor, that these preliminary remarks are offered; it is rather to prepare our minds for a fair examination of his conduct, with reference to the only just and equal standard; for a candid and searching a.n.a.lysis of the evidence drawn from original sources, before it has become turbid and coloured by the channel through which it is often forced to flow; and for an unprejudiced judgment on his character,--a judgment perverted neither, on the one hand, by the dazzling splendour of his victories, nor, on the other, by that very common but most iniquitous principle of (p. 328) adjudication condemns the accused from hatred of the crime laid to his charge. The Author's sentiments on the character of religious persecution in general, and of the persecuting spirit of the church of Rome in particular, need not be disguised. He would never be disposed to acquit Henry V, or any other person, from a feeling of sympathy with the spirit of persecution.

The religion of the Gospel abhors all persecution. The faith of Christ must be maintained and propagated by more holy and heavenly weapons than those which can be forged by human authority and power.

Persecution prevails in a Christian community only so far as the genuine spirit of the Gospel is quenched or checked among its members.

The church has a power of compelling men to come to Christ, and to embrace the true faith, but its instruments of compulsion must be spiritual only: its sword must be supplied from G.o.d's own armoury. The sentence, "Having the terrors of the Lord, we persuade men," conveys an idea of tremendous consequences in store for those who refuse to obey the truth; but the consequences are reserved for the immediate dispensation of Him "who knoweth the thoughts." That believers, when possessed of temporal power, should have recourse to bodily restraint, and torture, and death, as the earthly punishment of those who entertain unsound doctrine, is a monstrous invention, which can (p. 329) derive no countenance from "the Word," and must be supported only by a worldly sword, and the arm of man wielding it. If, indeed, Christians are so far forgetful of the spirit of the Gospel as, on the plea of defending and spreading its genuine doctrines, to disturb the peace, and shake the foundations, and threaten the overthrow of society, the civil magistrate, whether Christian or heathen, will interpose. But neither has he, more than the church, any authority whatever for interfering by violence with the faith of any one. It is the duty of a Christian magistrate to provide for his people the means of religious instruction, and worship, and consolation; but, on the principles which alone can be justified, he must leave them at liberty to reject or to avail themselves of the benefit. Their neglect, or their abuse of it, will form a subject of inquiry at another tribunal; and the final, irreversible judgment to be p.r.o.nounced there, man has no right to antic.i.p.ate by pain and punishment on earth. These are the true principles of Christianity, and a church departs from the Gospel whenever these principles are neglected.

In adopting, however, these principles, and making them practically one's own, it must never be forgotten that there is a danger of confounding them, as they are unhappily too often confounded, with the results of a philosophy, falsely so called, which would teach governments to be indifferent to the religion of their people, (p. 330) and would encourage individuals to take no interest in the dissemination of religious truth. East is not more opposed to west, than the spirit of persecution, which would compel others by secular punishments to make profession of whatever doctrines the government of a country may adopt, is opposed to that Christian wisdom which maintains it to be equally the bounden duty of the state to provide for the religious instruction and comfort of its members, as it is the duty of a father to train up his own children in the faith and fear of G.o.d. The poles are not further asunder, than that holy anxiety for the salvation of our fellow-creatures which would impel Christians, to the very utmost bound of the sphere of their influence, to promote as well unity in the faith as the bond of peace and righteousness of life, is removed from that narrow bigotry which fixes on those who differ from ourselves the charge of wilful blindness, and obstinate hatred of the truth, to be visited by man's rebuke here, and G.o.d's displeasure for ever.[251] A wise and pious writer of our own has said,[252] (p. 331) "Show me the man who would desire to travel to heaven alone, regardless of his fellow-creature's progress thitherward, and in that same person I will show you one who will never be admitted there." The principle applies equally to an individual and a commonwealth. Show me a State which neglects to provide for the spiritual edification and comfort of its members, and in its inst.i.tutions proves itself unconcerned as to the advancement of religious truth, and in that State you see a commonwealth whose counsels are not guided by the spirit of the Gospel, and therefore on which, however for a time it may shine and dazzle men's eyes with the splendour of conquest, and be making gigantic strides in secular aggrandizement, the blessing (p. 332) of the G.o.d of Truth and Love cannot be expected to descend.

[Footnote 251: For Christians of the present age, and in our country, to pa.s.s through life without partaking in any persecution, such as once disgraced our legislature and the executive government, does not necessarily imply a freedom of the conscience from a persecuting spirit. The Christian can now evince the real tone and temper of his mind only in his behaviour towards his fellow-creatures, and by the sentiments to which he gives utterance. The Author hopes he may be pardoned, if he ventures, in further ill.u.s.tration of his principles on this subject, to make an extract from his sermon lately preached at the consecration of the Bishop of Salisbury. "In his intercourse with those Christians whose sentiments do not coincide with our own, the Christian minister will never by laxity of expression or conduct encourage in any an indifference to truth and error, nor countenance the insidious workings of lat.i.tudinarian principles. He will ever maintain the truth, but never with acrimony; and, whilst his duty compels him to banish and drive away all false doctrine, he will feel and show towards the persons of such as are in error compa.s.sionate indulgence and forbearing tenderness. He knows that truth can be only on one side, but he acknowledges that sincerity may be on both; and he will set his mind on winning back again by mild argument and conciliatory conduct those who have gone astray, rather than by severity in exposing their faults, and a cold, forbidding, and hostile bearing, indispose them to examine their mistaken views, and confirm them in their spirit of alienation."]