History of the Reformation in the Sixteenth Century Volume V Part 35

[625] Suddenly arrested Barnes openly in the convocation house to make all others afraid. Foxe, v. p. 416.

This work was hardly ended, when the vice-chancellor of the university, the sergeant-at-arms, Wolsey's chaplain, the proctors, and the informers began their rounds. They opened the first room, entered, searched, and found nothing. They pa.s.sed on to the second, there was nothing. The sergeant was astonished, and grew angry. On reaching the third room, he ran directly to the place that had been pointed out,--still there was nothing. The same thing occurred every where; never was inquisitor more mortified. He dared not lay hands on the persons of the evangelical doctors; his orders bore that he was to seize the books and _their owners_. But as no books were found, there could be no prisoners. Luckily there was one man (the prior of the Augustines) against whom there were particular charges. The sergeant promised to compensate himself at Barnes's expense for his useless labours.

The next day Gibson and Capon set out for London with Barnes. During this mournful journey the prior, in great agitation, at one time determined to brave all England, and at another trembled like a leaf.

At last their journey was ended; the chaplain left his prisoner at Parnell's house, close by the stocks.[626] Three students (Coverdale, Goodwin, and Field) had followed their master to cheer him with their tender affection.

[626] Foxe, v. p. 416.

[Sidenote: CONVERSATION BETWEEN WOLSEY AND BARNES.]

On Thursday (8th February) the sergeant conducted Barnes to the cardinal's palace at Westminster; the wretched prior, whose enthusiasm had given way to objection, waited all day before he could be admitted. What a day! Will no one come to his a.s.sistance? Doctor Gardiner, Wolsey's secretary, and Fox, his steward, both old friends of Barnes, pa.s.sed through the gallery in the evening, and went up to the prisoner, who begged them to procure him an audience with the cardinal. When night had come, these officers introduced the prior into the room where their master was sitting, and Barnes, as was customary, fell on his knees before him. "Is this the Doctor Barnes who is accused of heresy?" asked Wolsey, in a haughty tone, of Fox and Gardiner. They replied in the affirmative. The cardinal then turning to Barnes, who was still kneeling, said to him ironically, and not without reason: "What, master doctor, had you not sufficient scope in the Scriptures to teach the people; but my golden shoes, my poleaxes, my pillars, my golden cushions, my crosses, did so sore offend you, that you must make us a laughing-stock, _ridiculum caput_, amongst the people? We were jollily that day laughed to scorn. Verily it was a sermon more fit to be preached on a stage than in a pulpit; for at the last you said I wore a pair of _red_ gloves--I should say _b.l.o.o.d.y_ gloves (quoth you)....Eh! what think you, master doctor?" Barnes, wishing to elude these embarra.s.sing questions, answered vaguely: "I spoke nothing but the truth out of the Scriptures, according to my conscience and according to the old doctors." He then presented to the cardinal a statement of his teaching.

Wolsey received the papers with a smile: "Oh, ho!" said he as he counted the six sheets, "I perceive you intend to stand to your articles and to show your learning." "With the grace of G.o.d," said Barnes. Wolsey then began to read them, and stopped at the sixth article, which ran thus: "I will never believe that one man may, by the law of G.o.d, be bishop of two or three cities, yea, of a whole country, for it is contrary to St. Paul, who saith: _I have left thee behind, to set in every city a bishop_." Barnes did not quote correctly, for the apostle says: "_to ordain elders in every city_."[627] Wolsey was displeased at this thesis: "Ah! this touches me," he said: "Do you think it wrong (seeing the ordinance of the church) that one bishop should have so many cities underneath him?" "I know of no ordinance of the church," Barnes replied, "as concerning this thing, but Paul's saying only."

[627] ?a? ?atast?s?? ?at? p????

p?es?t?????. t.i.tus, i, 5.

Although this controversy interested the cardinal, the personal attack of which he had to complain touched him more keenly. "Good," said Wolsey; and then with a condescension hardly to be expected from so proud a man, he deigned almost to justify himself. "You charge me with displaying a royal pomp; but do you not understand that, being called to represent his majesty, I must strive by these means to strike terror into the wicked?"--"It is not your pomp or your poleaxes,"

Barnes courageously answered, "that will save the king's person....

G.o.d will save him, who said: _Per me reges regnant_." Barnes, instead of profiting by the cardinal's kindness to present an humble justification, as Dean Colet had formerly done to Henry VIII, dared preach him a second sermon to his face. Wolsey felt the colour mount to his cheeks. "Well, gentlemen," said he, turning to Fox and Gardiner, "you hear him! Is this the wise and learned man of whom you spoke to me?"

[Sidenote: BARNES FALLS.]

At these words both steward and secretary fell on their knees, saying: "My lord, pardon him for mercy's sake."--"Can you find ten or even six doctors of divinity willing to swear that you are free from heresy?"

asked Wolsey. Barnes offered twenty honest men, quite as learned as himself, or even more so. "I must have doctors in divinity, men as old as yourself."--"That is impossible," said the prior. "In that case you must be burnt," continued the cardinal. "Let him be taken to the Tower." Gardiner and Fox offering to become his sureties, Wolsey permitted him to pa.s.s the night at Parnell's.

"It is no time to think of sleeping," said Barnes as he entered the house, "we must write." Those harsh and terrible words, _you must be burnt_, resounded continually in his ears. He dictated all night to his three young friends a defence of his articles.

The next day he was taken before the chapter, at which Clarke, bishop of Bath, Standish, and other doctors were present. His judges laid before him a long statement, and said to him: "Promise to read this paper in public, without omitting or adding a single word." It was then read to him. "I would die first," was his reply. "Will you abjure or be burnt alive?" said his judges; "take your choice." The alternative was dreadful. Poor Barnes, a prey to the deepest agony, shrank at the thought of the stake; then, suddenly his courage revived, and he exclaimed: "I had rather be burnt than abjure."

Gardiner and Fox did all they could to persuade him. "Listen to reason," said they craftily: "your articles are true; that is not the question. We want to know whether by your death you will let error triumph, or whether you would rather remain to defend the truth, when better days may come."

They entreated him; they put forward the most plausible motives; from time to time they uttered the terrible words, _burnt alive!_ His blood froze in his veins; he knew not what he said or did ... they placed a paper before him--they put a pen in his hand--his head was bewildered, he signed his name with a deep sigh. This unhappy man was destined at a later period to be a faithful martyr of Jesus Christ; but he had not yet learnt to "resist even unto blood." Barnes had fallen.

[Sidenote: HIS PUBLIC PENANCE.]

On the following morning (Sunday, 11th February) a solemn spectacle was preparing at St. Paul's. Before daybreak, all were astir in the prison of the poor prior; and at eight o'clock, the knight-marshal with his tipstaves, and the warden of the Fleet prison, with his billmen, conducted Barnes to St. Paul's, along with four of the Hanse merchants who had first brought to London the New Testament of Jesus Christ in English. The fifth of these pious merchants held an immense taper in his hands. A persevering search had discovered that it was these men to whom England was indebted for the so much dreaded book; their warehouses were surrounded and their persons arrested. On the top of St. Paul's steps was a platform, and on the platform a throne, and on the throne the cardinal, dressed in scarlet--like a "b.l.o.o.d.y antichrist," says the chronicler. On his head glittered the hat of which Barnes had spoken so ill; around him were thirty-six bishops, abbots, priors, and all his doctors, dressed in damask and satin; the vast cathedral was full. The bishop of Rochester having gone into a pulpit placed at the top of the steps, Barnes and the merchants, each bearing a f.a.ggot, were compelled to kneel and listen to a sermon intended to cure these poor creatures of that taste for insurrection against popery which was beginning to spread in every quarter. The sermon ended, the cardinal mounted his mule, took his station under a magnificent canopy, and rode off. After this Barnes and his five companions walked three times round a fire, lighted before the cross at the north gate of the cathedral. The dejected prior, with downcast head, dragged himself along, rather than walked. After the third turn, the prisoners threw their f.a.ggots into the flames; some "heretical"

books also were flung in; and the bishop of Rochester having given absolution to the six penitents, they were led back to prison to be kept there during the lord cardinal's pleasure. Barnes could not weep now; the thought of his relapse, and of the effects so guilty an example might produce, had deprived him of all moral energy. In the month of August, he was led out of prison and confined in the Augustine convent.

[Sidenote: THE MONK OF BURY.]

Barnes was not the only man at Cambridge upon whom the blow had fallen. Since the year 1520, a monk named Richard Bayfield had been an inmate of the abbey of Bury St. Edmunds. His affability delighted every traveller. One day, when engaged as chamberlain in receiving Barnes, who had come to visit Doctor Ruffam, his fellow-student at Louvain, two men entered the convent. They were pious persons, and of great consideration in London, where they carried on the occupation of brick-making, and had risen to be wardens of their guild. Their names were Maxwell and Stacy, men "well grafted in the doctrine of Christ,"

says the historian, who had led many to the Saviour by their conversation and exemplary life. Being accustomed to travel once a-year through the counties to visit their brethren, and extend a knowledge of the Gospel, they used to lodge, according to the usages of the time, in the convents and abbeys. A conversation soon arose between Barnes, Stacy, and Maxwell, which struck the lay-brother.

Barnes, who had observed his attention, gave him, as he was leaving the convent, a New Testament in Latin, and the two brick-makers added a New Testament in English, with _The Wicked Mammon_ and _The Obedience of a Christian Man_. The lay-brother ran and hid the books in his cell, and for two years read them constantly. At last he was discovered, and reprimanded; but he boldly confessed his faith. Upon this the monks threw him into prison, set him in the stocks, put a gag in his mouth, and cruelly whipped him, to prevent his speaking of grace.[628] The unhappy Bayfield remained nine months in this condition.

[628] Foxe, iv. p. 681.

When Barnes repeated his visit to Bury at a later period, he did not find the amiable chamberlain at the gates of the abbey. Upon inquiry he learnt his condition, and immediately took steps to procure his deliverance. Dr. Ruffam came to his aid: "Give him to me," said Barnes, "I will take him to Cambridge." The prior of the Augustines was at that time held in high esteem; his request was granted, in the hope that he would lead back Bayfield to the doctrines of the church.

But the very reverse took place: intercourse with the Cambridge brethren strengthened the young monk's faith. On a sudden his happiness vanished. Barnes, his friend and benefactor, was carried to London, and the monks of Bury St. Edmunds, alarmed at the noise this affair created, summoned him to return to the abbey. But Bayfield, resolving to submit to their yoke no longer, went to London, and lay concealed at Maxwell and Stacy's. One day, having left his hiding-place, he was crossing Lombard Street, when he met a priest named Pierson and two other religious of his order, with whom he entered into a conversation which greatly scandalized them. "You must depart forthwith," said Maxwell and Stacy to him on his return.

Bayfield received a small sum of money from them, went on board a ship, and as soon as he reached the continent, hastened to find Tyndale. During this time scenes of a very different nature from those which had taken place at Cambridge, but not less heart-rending, were pa.s.sing at Oxford.

[Sidenote: THE CONFESSORS IN THE CELLAR AT OXFORD.]

The storm of persecution was raging there with more violence than at Cambridge. Clark and the other confessors of the name of Christ were still confined in their under-ground prison. The air they breathed, the food they took (and they ate nothing but salt fish[629]), the burning thirst this created, the thoughts by which they were agitated, all together combined to crush these n.o.ble-hearted men. Their bodies wasted day by day; they wandered like spectres up and down their gloomy cellar. Those animated discussions in which the deep questions then convulsing Christendom were so eloquently debated were at an end; they were like shadow meeting shadow. Their hollow eyes cast a vague and haggard glance on one another, and after gazing for a moment, they pa.s.sed on without speaking. Clark, Sumner, Bayley, and Goodman, consumed by fever, feebly crawled along, leaning against their dungeon walls. The first, who was also the eldest, could not walk without the support of one of his fellow-prisoners. Soon he was quite unable to move, and lay stretched upon the damp floor. The brethren gathered round him, sought to discover in his features whether death was not about to cut short the days of him who had brought many of them to the knowledge of Christ. They repeated to him slowly the words of Scripture, and then knelt down by his side and uttered a fervent prayer.

[629] Foxe, v, p. 5.

Clark, feeling his end draw near, asked for the communion. The jailors conveyed his request to their master; the noise of the bolts was soon heard, and a turnkey, stepping into the midst of the disconsolate band, p.r.o.nounced a cruel _no!_[630] On hearing this, Clark looked towards heaven, and exclaimed with a father of the church: _Crede et manducasti_, Believe and thou hast eaten.[631] He was lost in thought: he contemplated the crucified Son of G.o.d; by faith he ate and drank the flesh and blood of Christ, and experienced in his inner life the strengthening action of the Redeemer. Men might refuse him the host, but Jesus had given him his body; and from that hour he felt strengthened by a living union with the King of heaven.

[630] Not be suffered to receive the communion, being in prison. Ibid.

p. 428.

[631] Ibid. Habe fidem et tec.u.m est quem non vides, (Have faith, and he whom you do not see is with you,) says Augustine in another place.

See Serm. 235, 272. Tract. 26, Evang. Joh.

[Sidenote: DEATH OF FOUR PRISONERS.]

Not alone did Clark descend into the shadowy valley: Sumner, Bayley, and Goodman were sinking rapidly. Death, the gloomy inhabitant of this foul prison, had taken possession of these four friends.[632] Their brethren addressed fresh solicitations to the cardinal, at that time closely occupied in negotiations with France, Rome, and Venice.[633]

He found means, however, to give a moment to the Oxford martyrs; and just as these Christians were praying over their four dying companions, the commissioner came and informed them, that "his lordship, of his great goodness, permitted the sick persons to be removed to their own chambers." Litters were brought, on which the dying men were placed and carried to their rooms;[634] the doors were closed again upon those whose lives this frightful dungeon had not yet attacked.

[632] Taking their death in the same prison. Foxe, v, p. 5.

[633] State Papers, i, p. 169.

[634] Foxe, v, p. 5.

It was the middle of August. The wretched men who had pa.s.sed six months in the cellar were transported in vain to their chambers and their beds; several members of the university ineffectually tried by their cares and their tender charity to recall them to life. It was too late. The severities of popery had killed these n.o.ble witnesses.

The approach of death soon betrayed itself; their blood grew cold, their limbs stiff, and their bedimmed eyes sought only Jesus Christ, their everlasting hope. Clark, Sumner, and Bayley died in the same week. Goodman followed close upon them.[635]

[635] Ibid.

This unexpected catastrophe softened Wolsey. He was cruel only as far as his interest and the safety of the church required. He feared that the death of so many young men would raise public opinion against him, or that these catastrophes would damage his college; perhaps even some sentiment of humanity may have touched his heart. "Set the rest at liberty," he wrote to his agents, "but upon condition that they do not go above ten miles from Oxford." The university beheld these young men issue from their living tomb pale, wasted, weak, and with faltering steps. At that time they were not men of mark; it was their youth that touched the spectators' hearts; but in after-years they all occupied an important place in the church. They were c.o.x, who became Bishop of Ely, and tutor to Edward the Prince Royal; Drumm, who under Cranmer became one of the six preachers at Canterbury; Udal, afterwards master of Westminster and Eton schools; Salisbury, dean of Norwich, and then bishop of Sodor and Man, who in all his wealth and greatness often recalled his frightful prison at Oxford as a t.i.tle to glory; Ferrar, afterwards Cranmer's chaplain, bishop of St. David's, and a martyr even unto death, after an interval of thirty years; Fryth, Tyndale's friend, to whom this deliverance proved only a delay; and several others. When they came forth from their terrible dungeon, their friends ran up to them, supported their faltering steps, and embraced them amidst floods of tears. Fryth quitted the university not long after and went to Flanders.[636] Thus was the tempest stayed which had so fearfully ravaged Oxford. But the calm was of no long duration; an unexpected circ.u.mstance became perilous to the cause of the Reformation.

[636] Tyndale and Fryth's Works, iii. p. 75 (edit. Russel).

CHAPTER IV.

Luther's Letter to the King--Henry's Anger--His Reply--Luther's Resolution--Persecutions--Barnes escapes--Proclamations against the New Testament--W. Roy to Caiaphas--Third Edition of the New Testament--The Triumph of Law and Liberty--Hacket attacks the Printer--Hacket's Complaints--A Seizure--The Year 1526 in England.

[Sidenote: LUTHER'S LETTER TO THE KING.]

Henry was still under the impression of the famous _Supplication of the Beggars_, when Luther's interference increased his anger. The letter which, at the advice of Christiern, king of Denmark, this reformer had written to him in September 1525, had miscarried. The Wittemberg doctor hearing nothing of it, had boldly printed it, and sent a copy to the king. "I am informed," said Luther, "that your Majesty is beginning to favour the Gospel,[637] and to be disgusted with the perverse race that fights against it in your n.o.ble kingdom.... It is true that, according to Scripture, _the kings of the earth take counsel together against the Lord_, and we cannot, consequently, expect to see them favourable to the truth. How fervently do I wish that this miracle may be accomplished in the person of your Majesty."[638]

[637] Majestatem tuam caep.i.s.se favere Evangelio. Cochlaeus, p. 136.

[638] Huic miraculo in Majestate tua quam opto ex totis medullis.