History of the Reformation in the Sixteenth Century Volume V Part 15

The courtiers hoped at first that Wolsey, like an inexperienced pilot, would run his vessel on some hidden rock; but never did helmsman manage his ship with more skill. Although twenty years older than Henry VIII the almoner danced, and sang, and laughed with the prince's companions, and amused his new master with tales of scandal and quotations from Thomas Aquinas. The young king found his house a temple of paganism, a shrine of voluptuousness;[254] and while Henry's councillors were entreating him to leave his pleasures and attend to business, Wolsey was continually reminding him that he ought to devote his youth to learning and amus.e.m.e.nt, and leave the toils of government to others. Wolsey was created bishop of Tournay during the campaign in Flanders, and on his return to England, was raised to the sees of Lincoln and of York. Three mitres had been placed on his head in one year. He found at last the vein he so ardently sought for.

[254] Domi suae voluptatum omnium sacrarium fecit. (Polyd. Virg. 623.) He made his house a shrine of all voluptuousness.

[Sidenote: OSTENTATION AND NECROMANCY.]

And yet he was not satisfied. The archbishop of Canterbury had insisted, as primate, that the cross of York should be lowered to his.

Wolsey was not of a disposition to concede this, and when he found that Warham was not content with being his equal, he resolved to make him his inferior. He wrote to Paris and to Rome. Francis I, who desired to conciliate England, demanded the purple for Wolsey, and the archbishop of York received the t.i.tle of Cardinal St. Cecilia beyond the Tiber. In November 1515, his hat was brought by the envoy of the pope: "It would have been better to have given him a Tyburn tippet,"

said some indignant Englishmen; "these Romish hats never brought good into England"[255]--a saying that has become proverbial.

[255] Latimer's Sermons (Parker Society), p. 119.

This was not enough for Wolsey: he desired secular greatness above all things. Warham, tired of contending with so arrogant a rival, resigned the seals, and the king immediately transferred them to the cardinal.

At length a bull appointed him legate _a latere_ of the holy see, and placed under his jurisdiction all the colleges, monasteries, spiritual courts, bishops, and the primate himself (1519). From that time, as lord-chancellor of England and legate, Wolsey administered every thing in church and state. He filled his coffers with money procured both at home and from abroad, and yielded without restraint to his dominant vices, ostentation and pride. Whenever he appeared in public, two priests, the tallest and comeliest that could be found, carried before him two huge silver crosses, one to mark his dignity as archbishop, the other as papal legate. Chamberlains, gentlemen, pages, sergeants, chaplains, choristers, clerks, cupbearers, cooks, and other domestics, to the number of more than 500, among whom were nine or ten lords and the stateliest yeomen of the country, filled his palace. He generally wore a dress of scarlet velvet and silk, with hat and gloves of the same colour. His shoes were embroidered with gold and silver, inlaid with pearls and precious stones. A kind of papacy was thus forming in England; for wherever pride flourishes there popery is developed.

One thing occupied Wolsey more than all the pomp with which he was surrounded: his desire, namely, to captivate the king. For this purpose he cast Henry's nativity, and procured an amulet which he wore constantly, in order to charm his master by its magic properties.[256]

Then having recourse to a still more effectual necromancy, he selected from among the licentious companions of the young monarch those of the keenest discernment and most ambitious character; and after binding them to him by a solemn oath, he placed them at court to be as eyes and ears to him. Accordingly not a word was said in the presence of the monarch, particularly against Wolsey, of which he was not informed an hour afterwards. If the culprit was not in favour, he was expelled without mercy; in the contrary case, the minister sent him on some distant mission. The queen's ladies, the king's chaplains, and even their confessors, were the cardinal's spies. He pretended to omnipresence, as the pope to infallibility.

[256] He calked [calculated] the king's nativity ... he made by craft of necromancy graven imagery to bear upon him, wherewith he bewitched the king's mind. Tyndale's Expositions (Parker Soc.) p. 308.

Wolsey was not devoid of certain showy virtues, for he was liberal to the poor even to affectation, and as chancellor inexorable to every kind of irregularity, and strove particularly to make the rich and high-born bend beneath his power. Men of learning alone obtained from him some little attention, and hence Erasmus calls him "the Achates of a new aeneas." But the nation was not to be carried away by the eulogies of a few scholars. Wolsey--a man of more than suspected morals, double-hearted, faithless to his promises, oppressing the people with heavy taxes, and exceedingly arrogant to every body--Wolsey soon became hated by the people of England.

[Sidenote: A CLAIM OF THE CLERGY.]

The elevation of a prince of the Roman church could not be favourable to the Reformation. The priests, encouraged by it, determined to make a stand against the triple attack of the learned, the reformers, and the state; and they soon had an opportunity of trying their strength.

Holy orders had become during the middle ages a warrant for every sort of crime. Parliament, desirous of correcting this abuse and checking the encroachments of the church, declared in the year 1513 that any ecclesiastic, accused of theft or murder, should be tried before the secular tribunals. Exceptions, however, were made in favour of bishops, priests, and deacons--that is to say, nearly all the clergy.

Notwithstanding this timid precaution, an insolent clerk, the abbot of Winchelcomb, began the battle by exclaiming at St. Paul's: "_Touch not mine anointed_, said the Lord." At the same time Wolsey, accompanied by a long train of priests and prelates, had an audience of the king, at which he said with hands upraised to heaven: "Sire, to try a clerk, is a violation of G.o.d's laws." This time, however, Henry did not give way. "By G.o.d's will, we are king of England," he replied, "and the kings of England in times past had never any superior but G.o.d only.

Therefore know you well that we will maintain the right of our crown."

He saw distinctly that to put the clergy above the laws was to put them above the throne. The priests were beaten, but not disheartened: perseverance is a characteristic feature of every hierarchical order.

Not walking by faith, they walk all the more by sight; and skilful combinations supply the place of the holy aspirations of the Christian. Humble disciples of the Gospel were soon to experience this, for the clergy by a few isolated attacks were about to flesh themselves for the great struggles of the Reformation.

CHAPTER XIII.

The Wolves--Richard Hun--A murder--Verdict of the Jury--Hun condemned, and his Character vindicated--The Gravesend Pa.s.sage-boat--A festival disturbed--Brown tortured--Visit from his Wife--A Martyr--Character of Erasmus--1516 and 1517--Erasmus goes to Basle.

[Sidenote: THE WOLVES--RICHARD HUN.]

It is occasionally necessary to soften down the somewhat exaggerated colours in which contemporary writers describe the Romish clergy; but there are certain appellations which history is bound to accept. The _wolves_, for so the priests were called, by attacking the Lords and Commons had attempted a work beyond their reach. They turned their wrath on others. There were many shepherds endeavouring to gather together the sheep of the Lord beside the peaceful waters: these must be frightened, and the sheep driven into the howling wilderness. "The wolves" determined to fall upon the Lollards.

There lived in London an honest tradesman named Richard Hun, one of those witnesses of the truth who, sincere though unenlightened, have often been found in the bosom of Catholicism. It was his practice to retire to his closet and spend a portion of each day in the study of the Bible. At the death of one of his children, the priest required of him an exorbitant fee, which Hun refused to pay, and for which he was summoned before the legate's court. Animated by that public spirit, which characterizes the people of England, he felt indignant that an Englishman should be cited before a foreign tribunal, and laid an information against the priest and his counsel under the act of _praemunire_. Such boldness--most extraordinary at that time-- exasperated the clergy beyond all bounds. "If these proud citizens are allowed to have their way," exclaimed the monks, "every layman will dare to resist a priest."

[Sidenote: RICHARD HUN'S MURDER.]

Exertions were accordingly made to snare the pretended rebel in the trap of heresy;[257] he was thrown into the Lollards' tower at St.

Paul's, and an iron collar was fastened round his neck, attached to which was a chain so heavy that neither man nor beast (says Foxe) would have been able to bear it long. When taken before his judges, they could not convict him of heresy, and it was observed with astonishment "that he had his beads in prison with him."[258] They would have set him at liberty, after inflicting on him perhaps some trifling penance--but then, what a bad example it would be, and who could stop the reformers, if it was so easy to resist the papacy?

Unable to triumph by justice, certain fanatics resolved to triumph by crime.

[257] Foxe, Acts and Mon. ii. p. 8. Folio, 1684, London.

[258] Foxe, Acts and Mon. ii. p. 8. Folio. 1684, London.

At midnight on the 2nd December--the day of his examination--three men stealthily ascended the stairs of the Lollards' tower: the bellringer went first carrying a torch; a sergeant named Charles Joseph followed, and last came the bishop's chancellor. Having entered the cell, they went up to the bed on which Hun was lying, and finding that he was asleep, the chancellor said: "Lay hands on the thief." Charles Joseph and the bellringer fell upon the prisoner, who, awaking with a start, saw at a glance what this midnight visit meant. He resisted the a.s.sa.s.sins at first, but was soon overpowered and strangled. Charles Joseph then fixed the dead man's belt round his neck, the bellringer helped to raise his lifeless body, and the chancellor slipped the other end of the belt through a ring fixed in the wall. They then placed his cap on his head, and hastily quitted the cell.[259]

Immediately after, the conscience-stricken Charles Joseph got on horseback and rode from the city; the bellringer left the cathedral and hid himself: the crime dispersed the criminals. The chancellor alone kept his ground, and he was at prayers when the news was brought him that the turnkey had found Hun hanging. "He must have killed himself in despair," said the hypocrite. But every one knew poor Hun's Christian feelings. "It is the priests who have murdered him," was the general cry in London, and an inquest was ordered to be held on his body.

[259] Ibid. p. 13. "And so all we murdered Hun ... and so Hun was hanged." (Evidence of Charles Joseph.)

[Sidenote: HUN CONDEMNED.]

On Tuesday, the 5th of December, William Barnwell the city coroner, the two sheriffs, and twenty-four jurymen, proceeded to the Lollards'

tower. They remarked that the belt was so short that the head could not be got out of it, and that consequently it had never been placed in it voluntarily, and hence the jury concluded that the suspension was an after-thought of some other persons. Moreover they found that the ring was too high for the poor victim to reach it,--that the body bore marks of violence--and that traces of blood were to be seen in the cell: "Wherefore all we find by G.o.d and all our consciences (runs the verdict), that Richard Hun was murdered. Also we acquit the said Richard Hun of his own death."[260]

[260] For particulars of the Inquest, see Foxe, Acts and Mon. ii. 14.

It was but too true, and the criminals themselves confessed it. The miserable Charles Joseph having returned home on the evening of the 6th December, said to his maid-servant: "If you will swear to keep my secret, I will tell you all."--"Yes, master," she replied, "if it is neither felony nor treason."--Joseph took a book, swore the girl on it, and then said to her: "I have killed Richard Hun!"--"O master!

how? he was called a worthy man."--"I would lever [rather] than a hundred pounds it were not done," he made answer; "but what is done cannot be undone." He then rushed out of the house.

The clergy foresaw what a serious blow this unhappy affair would be to them, and to justify themselves they examined Hun's Bible (it was Wickliffe's version), and having read in the preface that "poor men and idiots [simple folks] have the truth of the holy Scriptures more than a thousand prelates and religious men and clerks of the school,"

and further, that "the pope ought to be called Antichrist," the bishop of London, a.s.sisted by the bishops of Durham and Lincoln, declared Hun guilty of heresy, and on the 20th December his dead body was burnt at Smithfield. "Hun's bone's have been burnt, and therefore he was a heretic," said the priests; "he was a heretic, and therefore he committed suicide."

The triumph of the clergy was of short duration; for almost at same time William Horsey, the bishop's chancellor, Charles Joseph, and John Spalding the bellringer, were convicted of the murder. A bill pa.s.sed the Commons restoring Hun's property to his family and vindicating his character; the Lords accepted the bill, and the king himself said to the priests: "Restore to these wretched children the property of their father whom you so cruelly murdered to our great and just horror."[261]--"If the clerical theocracy should gain the mastery of the state," was the general remark in London, "it would not only be a very great lie, but the most frightful tyranny!" England has never gone back since that time, and a theocratic rule has always inspired the sound portion of the nation with a just and insurmountable antipathy. Such were the events taking place in England shortly before the Reformation. This was not all.

[261] Verdict on the Inquest; Foxe, 12.

[Sidenote: THE GRAVESEND BOAT.]

The clergy had not been fortunate in Hun's affair, but they were not for that reason unwilling to attempt a new one.

In the spring of 1517--the year in which Luther posted up his _theses_--a priest, whose manners announced a man swollen with pride, happened to be on board the pa.s.sage-boat from London to Gravesend with an intelligent and pious Christian of Ashford, by name John Brown. The pa.s.sengers, as they floated down the stream, were amusing themselves by watching the banks glide away from them, when the priest, turning towards Brown, said to him insolently: "You are too near me, get farther off. Do you know who I am?"--"No, sir," answered Brown.--"Well, then, you must know that I am a priest."--"Indeed, sir; are you a parson, or vicar, or a lady's chaplain?"--"No; I am a _soul-priest_," he haughtily replied; "I sing ma.s.s to save souls."--"Do you, sir," rejoined Brown somewhat ironically, "that is well done; and can you tell me where you find the soul when you begin the ma.s.s?"--"I cannot," said the priest.--"And where you leave it when the ma.s.s is ended?"--"I do not know."--"What!" continued Brown with marks of astonishment, "you do not know where you find the soul or where you leave it ... and yet you say that you save it!"--"Go thy ways," said the priest angrily, "thou art a heretic, and I will be even with thee." Thenceforward the priest and his neighbour conversed no more together. At last they reached Gravesend, and the boat anch.o.r.ed.

As soon as the priest had landed, he hastened to two of his friends, Walter and William More, and all three mounting their horses, set off for Canterbury, and denounced Brown to the archbishop.

[Sidenote: BROWN PUT TO THE TORTURE.]

In the meantime John Brown had reached home. Three days later, his wife, Elizabeth, who had just left her chamber, went to church, dressed all in white, to return thanks to G.o.d for delivering her in the perils of childbirth. Her husband, a.s.sisted by her daughter Alice and the maid-servant, were preparing for their friends the feast usual on such occasions, and they had all of them taken their seats at table, joy beaming on every face, when the street-door was abruptly opened, and Chilton, the constable, a cruel and savage man, accompanied by several of the archbishop's apparitors, seized upon the worthy townsman. All sprang from their seats in alarm; Elizabeth and Alice uttered the most heart-rending cries; but the primate's officers, without showing any emotion, pulled Brown out of the house, and placed him on horseback, tying his feet under the animal's belly.[262] It is a serious matter to jest with a priest. The cavalcade rode off quickly, and Brown was thrown into prison, and there left forty days.

[262] Foxe, Acts, ii, p. 7. His feet bound under his own horse.

At the end of this time, the archbishop of Canterbury and the bishop of Rochester called before them the impudent fellow who doubted whether a priest's ma.s.s could save souls, and required him to retract this "blasphemy." But Brown, if he did not believe in the ma.s.s, believed in the Gospel: "Christ was once offered," he said, "to take away the sins of many. It is by this sacrifice we are saved, and not by the repet.i.tions of the priests." At this reply the archbishop made a sign to the executioners, one of whom took off the shoes and stockings of this pious Christian, while the other brought in a pan of burning coals, upon which they set the martyr's feet.[263] The English laws in truth forbade torture to be inflicted on any subject of the crown, but the clergy thought themselves above the laws. "Confess the efficacity of the ma.s.s," cried the two bishops to poor Brown. "If I deny my Lord upon earth," he replied, "He will deny me before his Father in heaven." The flesh was burnt off the soles of the feet even to the bones, and still John Brown remained unshaken. The bishops therefore ordered him to be given over to the secular arm that he might be burnt alive.

[263] His bare feet were set upon hot burning coals. The Lollards (edit. Tract Soc.), p. 149.

On the Sat.u.r.day preceding the festival of Pentecost, in the year 1517, the martyr was led back to Ashford, where he arrived just as the day was drawing to a close. A number of idle persons were collected in the street, and among them was Brown's maid-servant, who ran off crying to the house, and told her mistress: "I have seen him!... He was bound, and they were taking him to prison."[264] Elizabeth hastened to her husband and found him sitting with his feet in the stocks, his features changed by suffering, and expecting to be burnt alive on the morrow. The poor woman sat down beside him, weeping most bitterly, while he, being hindered by his chains, could not so much as bend towards her. "I cannot set my feet to the ground," said he, "for bishops have burnt them to the bones; but they could not burn my tongue and prevent my confessing the Lord.... O Elizabeth! ...

continue to love him for He is good; and bring up our children in his fear."

[264] A young maid of his house coming by saw her master; she ran home. Ibid. p. 50.