History of the Reformation in the Sixteenth Century Volume V Part 39

It would seem that Anne's reply to this letter was the same she had made to the king from the very first; and Cardinal Pole mentions more than once her obstinate refusal of an adulterous love.[694] At last Henry understood Anne's virtue; but he was far from _abating of his great folly_, as he had promised. That tyrannical selfishness, which the prince often displayed in his life, was shown particularly in his amours. Seeing that he could not attain his end by illegitimate means, he determined to break, as quickly as possible, the bonds which united him to the queen. Anne's virtue was the third cause of Henry's divorce.

[694] Concubina enim tua fieri pudica mulier nolebat, uxor volebat.

Illa cujus amore rex deperibat, pertinacissime negabat sui corporis potestatem. (Polus ad Regem, p. 176.) For a modest woman, though willing to be thy wife refused to become thy concubine. Though a king was consumed by love for her, she obstinately refused to yield to him the power over her person. Cardinal Pole is a far more trust-worthy authority than Sanders.

[Sidenote: WOLSEY'S OPPOSITION.]

His resolution being once taken, it must needs be carried out. Henry having succeeded in bringing Anne back to court, procured a private interview with her, offered her his crown, and seizing her hand, took off one of her rings. But Anne, who would not be the king's mistress, refused also to be his wife. The glory of a crown could not dazzle her, said Wyatt, and two motives in particular counterbalanced all the prospects of greatness which were set before her eyes. The first was her respect for the queen: "How could I injure a princess of such great virtue?" she exclaimed.[695] The second was the fear that a union with "one that was her lord and her king," would not give her that freedom of heart and that liberty which she would enjoy by marrying a man of the same rank with herself.[696]

[695] The love she bare even to the queen whom the served, that was also a personage of great virtue. Wyatt, Mem. of A. B. p. 428.

[696] Ibid.

Yet the n.o.blemen and ladies of Henry's court whispered to one another that Anne would certainly become queen of England. Some were tormented by jealousy; others, her friends, were delighted at the prospect of a rapid advancement. Wolsey's enemies in particular were charmed at the thought of ruining the favourite. It was at the very moment when all these emotions were so variously agitating the court that the cardinal, returning from his emba.s.sy to Francis, re-appeared in London, where an unexpected blow struck him.

Wolsey was expressing his grief to Henry at having failed in obtaining either Margaret or Renee for him, when the king interrupted him: "Console yourself, I shall marry Anne Boleyn." The cardinal remained speechless for a moment. What would become of him, if the king placed the crown of England on the head of the daughter and niece of his greatest enemies? What would become of the church, if a second Anne of Bohemia should ascend the throne? Wolsey threw himself at the feet of his master, and entreated him to renounce so fatal a project.[697] It was then no doubt that he remained (as he afterwards said) _an hour or two_ on his knees before the king in his privy chamber,[698] but without prevailing on Henry to give up his design. Wolsey, persuaded that if he continued openly to oppose Henry's will, he would for ever lose his confidence, dissembled his vexation, waiting an opportunity to get rid of this unfortunate rival by some intrigue. He began by writing to the pope, informing him that a young lady, brought up by the queen of Navarre, and consequently tainted by the Lutheran heresy, had captivated the king's heart;[699] and from that hour Anne Boleyn became the object of the hatred and calumnies of Rome. But at the same time, to conceal his intentions, Wolsey received Henry at a series of splendid entertainments, at which Anne outshone all the ladies of the court.

[697] Whose persuasion to the contrary, made to the king upon his knees. Cavendish, p. 204.

[698] Ibid. p. 388.

[699] Meteren, Hist. of the Low Countries, folio, 20.

CHAPTER VII.

Bilney's Preaching--His arrest--Arthur's Preaching and Imprisonment--Bilney's Examination--Contest between the Judge and the Prisoner--Bilney's weakness and Fall--His Terrors--Two Wants--Arrival of the Fourth Edition of the New Testament--Joy among the Believers.

[Sidenote: BILNEY'S PREACHING.]

While these pa.s.sions were agitating Henry's palace, the most moving scenes, produced by Christian faith, were stirring the nation. Bilney, animated by that courage which G.o.d sometimes gives to the weakest men, seemed to have lost his natural timidity, and preached for a time with an energy quite apostolic. He taught that all men should first acknowledge their sins and condemn them, and then hunger and thirst after that righteousness which Jesus Christ gives.[700] To this testimony borne to the truth, he added his testimony against error.

"These five hundred years," he added, "there hath been no good pope; and in all the times past we can find but fifty: for they have neither preached nor lived well, nor conformably to their dignity; wherefore, unto this day, they have borne the keys of simony."[701]

[700] Ut omnes primum peccata sua agnoscant et d.a.m.nent, deinde esuriant et sitiant just.i.tiam illam. Foxe, iv. p. 634.

[701] Ibid. p. 627.

[Sidenote: BILNEY ARRESTED.]

As soon as he descended from the pulpit, this pious scholar, with his friend Arthur, visited the neighbouring towns and villages. "The Jews and Saracens would long ago have become believers," he once said at Wilsdown, "had it not been for the idolatry of Christian men in offering candles, wax, and money to stocks and stones." One day when he visited Ipswich, where there was a Franciscan convent, he exclaimed: "The cowl of St. Francis wrapped round a dead body hath no power to take away sins.... _Ecce agnus Dei qui tollit peccata mundi._" (John i, 29.) The poor monks, who were little versed in Scripture, had recourse to the _Almanac_ to convict the _Bible_ of error. "St. Paul did rightly affirm," said Friar John Brusierd, "that there is but one mediator of G.o.d and man, because as yet there was no _saint_ canonized or put into the calendar."--"Let us ask of the Father in the name of the Son," rejoined Bilney, "and he will give unto us."--"You are always speaking of the Father and never of the _saints_," replied the friar; "you are like a man who has been looking so long upon the sun that he can see nothing else."[702] As he uttered these words the monk seemed bursting with anger. "If I did not know that the saints would take everlasting vengeance upon you, I would surely with these nails of mine be your death."[703] Twice in fact did two monks pull him out of his pulpit. He was arrested and taken to London.

[702] Foxe, iv. p. 629.

[703] Ibid. p. 630.

Arthur, instead of fleeing, began to visit the flocks which his friend had converted. "Good people," said he, "if I should suffer persecution for the preaching of the Gospel, there are seven thousand more that would preach it as I do now. Therefore, good people! good people!"

(and he repeated these words several times in a sorrowful voice) "think not that if these tyrants and persecutors put a man to death, the preaching of the Gospel therefore is to be forsaken. Every Christian man, yea every layman, is a priest. Let our adversaries preach by the authority of the cardinal; others by the authority of the university; others by the pope's; we will preach by the authority of G.o.d. It is not the man who brings the word that saves the soul, but the word which the man brings. Neither bishops nor popes have the right to forbid any man to preach the Gospel;[704] and if they kill him he is not a heretic but a martyr."[705] The priests were horrified at such doctrines. In their opinion, there was no G.o.d out of their church, no salvation out of their sacrifices. Arthur was thrown into the same prison as Bilney.

[704] Ibid. p. 623.

[705] Collyer's Church History, vol. ii, p. 26.

[Sidenote: BILNEY AND ARTHUR BEFORE THE BISHOP.]

On the 27th of November 1527 the cardinal and the archbishop Canterbury, with a great number of bishops, divines, and lawyers, met in the chapter-house of Westminster, when Bilney and Arthur were brought before them. But the king's prime minister thought it beneath his dignity to occupy his time with miserable heretics. Wolsey had hardly commenced the examination, when he rose, saying: "The affairs of the realm call me away; all such as are found guilty, you will compel them to abjure, and those who rebel you will deliver over to the secular power." After a few questions proposed by the bishop of London, the two accused men were led back to prison.

[Sidenote: BILNEY'S STRUGGLE.]

Abjuration or death--that was Wolsey's order. But the conduct of the trial was confided to Tonstall; Bilney conceived some hope.[706] "Is it possible," he said to himself, "that the bishop of London, the friend of Erasmus, will gratify the monks?... I must tell him that it was the Greek Testament of his learned master that led me to the faith." Upon which the humble evangelist having obtained paper and ink, set about writing to the bishop from his gloomy prison those admirable letters which have been transmitted to posterity. Tonstall, who was not a cruel man, was deeply moved, and then a strange struggle took place: a judge wishing to save the prisoner, the prisoner desiring to give up his life. Tonstall, by acquitting Bilney, had no desire to compromise himself. "Submit to the church," said the bishop, "for G.o.d speaks only through it." But Bilney, who knew that G.o.d speaks in the Scriptures, remained inflexible. "Very well, then," said Tonstall, taking up the prisoner's eloquent letters, "in discharge of my conscience I shall lay these letters before the court." He hoped, perhaps, that they would touch his colleagues, but he was deceived. He determined, therefore, to make a fresh attempt. On the 4th of December, Bilney was brought again before the court. "Abjure your errors," said Tonstall. Bilney refusing by a shake of the head, the bishop continued: "Retire into the next room and consider." Bilney withdrew, and returning shortly after with joy beaming in his eyes, Tonstall thought he had gained the victory. "You will return to the church, then?" said he.... The doctor answered calmly: "_Fiat judicium in nomine Domini_."[707] "Be quick," continued the bishop, "this is the last moment, and you will be condemned." "_Haec est dies quam fecit Dominus_," answered Bilney, "_exultemus et laetemur in ea_!" (Psalm cxviii, 24). Upon this Tonstall took off his cap, and said: "_In nomine Patris et Filii et Spiritus Sancti.... Exsurgat Deus et dissipentur inimici ejus!_" (Ps. lxviii, 1). Then making the sign of the cross on his forehead and on his breast, he gave judgment: "Thomas Bilney, I p.r.o.nounce thee convicted of heresy." He was about to name the penalty ... a last hope restrained him; he stopped: "For the rest of the sentence we take deliberation until to-morrow." Thus was the struggle prolonged between two men, one of whom desired to walk to the stake, the other to bar the way as it were with his own body.

[706] In talem nunc me judicem incidisse gratulor. (Foxe, iv, p. 633.) Now I congratulate myself that I have fallen into the hands of such a judge.

[707] Let judgment be done in the name of the Lord.

"Will you return to the unity of the church?" asked Tonstall the next day. "I hope I was never separated from the church," answered Bilney.

"Go and consult with some of your friends," said the bishop, who was resolved to save his life; "I will give you till one o'clock in the afternoon." In the afternoon Bilney made the same answer. "I will give you two nights' respite to deliberate," said the bishop; "on Sat.u.r.day at nine o'clock in the forenoon, the court will expect a plain definitive answer." Tonstall reckoned on the night with its dreams, its anguish, and its terrors, to bring about Bilney's recantation.

[Sidenote: BILNEY'S FALL.]

This extraordinary struggle occupied many minds both in court and city. Anne Boleyn and Henry VIII watched with interest the various phases of this tragic history. What will happen? was the general question. Will he give way? Shall we see him live or die? One day and two nights still remained; everything was tried to shake the Cambridge doctor. His friends crowded to his prison; he was overwhelmed with arguments and examples; but an inward struggle, far more terrible than those without, agitated the pious Bilney. "Whoever will save his soul shall lose it," Christ had said. That selfish love of his soul, which is found even in the advanced Christian,--that self, which after his conversion had been not absorbed, but overruled by the Spirit of G.o.d, gradually recovered strength in his heart, in the presence of disgrace and death. His friends who wished to save him, not understanding that the fallen Bilney would be Bilney no longer, conjured him with tears to have pity on himself; and by these means his firmness was overcome.

The bishop pressed him, and Bilney asked himself: "Can a young soldier like me know the rules of war better than an old soldier like Tonstall? Or can a poor silly sheep know his way to the fold better than the chief pastor of London?"[708] His friends quitted him neither night nor day, and entangled by their fatal affection, he believed at last that he had found a compromise which would set his conscience at rest. "I will preserve my life," he said, "to dedicate it to the Lord." This delusion had scarcely laid hold of his mind before his views were confused, his faith was vailed, the Holy Ghost departed from him, G.o.d gave him over to his carnal thoughts, and under the pretext of being useful to Jesus Christ for many years, Bilney disobeyed him at the present moment. Being led before the bishops on the morning of Sat.u.r.day the 7th of December, at nine o'clock, he fell ... (Arthur had fallen before him), and whilst the false friends who had misled him hardly dared raise their eyes, the living church of Christ in England uttered a cry of anguish. "If ever you come in danger," said Latimer, "for G.o.d's quarrel, I would advise you, above all things, to abjure all your friendships; leave not one unabjured.

It is they that shall undo you, and not your enemies. It was his very friends that brought Bilney to it."[709]

[708] Foxe, iv. p. 638.

[709] Latimer's Sermons (Parker Society), p. 222.

On the following day (Sunday, 8th December) Bilney was placed at the head of a procession, and the fallen disciple, bareheaded, with a f.a.got on his shoulders, stood in front of St. Paul's cross, while a priest from the pulpit exhorted him to repentance; after which he was led back to prison.

What a solitude for the wretched man! At one time the cold darkness of his cell appeared to him as a burning fire; at another he fancied he heard accusing voices crying to him in the silence of the night.

Death, the very enemy he had wished to avoid, fixed his icy glance upon him and filled him with fear. He strove to escape from the horrible spectre, but in vain. Then the friends who had dragged him into this abyss, crowded round and endeavoured to console him; but if they gave utterance to any of Christ's gentle promises, Bilney started back with affright and shrank to the farthest part of the dungeon, with a cry "as though a man had run him through the heart with a sword."[710] Having denied the word of G.o.d, he could no longer endure to hear it. The curse of the Apocalypse: _Ye mountains, hide me from the wrath of the Lamb!_ was the only pa.s.sage of Scripture in harmony with his soul. His mind wandered, the blood froze in his veins, he sank under his terrors; he lost all sense, and almost his life, and lay motionless in the arms of his astonished friends. "G.o.d," exclaimed those unhappy individuals who had caused his fall, "G.o.d, by a just judgment, delivers up to the tempests of their conscience all who deny his truth."

[710] Ibid.

[Sidenote: BAYFIELD ARRESTED.]

This was not the only sorrow of the church. As soon as Richard Bayfield, the late chamberlain of Bury, had joined Tyndale and Fryth, he said to them: "I am at your disposal; you shall be my head and I will be your hand; I will sell your books and those of the German reformers in the Low Countries, France, and England." It was not long indeed before he returned to London. But Pierson, the priest whom he had formerly met in Lombard Street, found him again, and accused him to the bishop. The unhappy man was brought before Tonstall. "You are charged," said the prelate, "with having a.s.serted that praise is due to G.o.d alone, and not to saints or creatures."[711] Bayfield acknowledged the charge to be true. "You are accused of maintaining that every priest may preach the word of G.o.d by the authority of the Gospel without the license of the pope or cardinals." This also Bayfield acknowledged. A penance was imposed on him; and then he was sent back to his monastery with orders to show himself there on the 25th of April. But he crossed the sea once more, and hastened to join Tyndale.

[711] That all laud and praise should be given to G.o.d alone. Foxe, iv, p. 682.

[Sidenote: FOURTH EDITION OF THE NEW TESTAMENT.]

The New Testaments, however, sold by him and others, remained in England. At that time the bishops subscribed to suppress the Scriptures, as so many persons have since done to circulate them; and, accordingly, a great number of the copies brought over by Bayfield and his friends were brought up.[712] A scarcity of food was erelong added to the scarcity of the word of G.o.d; for as the cardinal was endeavouring to foment a war between Henry and the emperor, the Flemish ships ceased to enter the English ports. It was in consequence of this that the lord mayor and aldermen of London hastened to express their apprehensions to Wolsey almost before he had recovered from the fatigues of his return from France. "Fear nothing," he told them; "the king of France a.s.sured me, that if he had three bushels of wheat, England should have two of them." But none arrived, and the people were on the point of breaking out into violence, when a fleet of ships suddenly appeared off the mouth of the Thames. They were German and Flemish vessels laden with corn, in which the worthy people of the Low Countries had also concealed the New Testament. An Antwerp bookseller, named John Raimond or Ruremond, from his birthplace, had printed a fourth edition more beautiful than the previous ones. It was enriched with references and engravings on wood, and each page bordered with red lines. Raimond himself had embarked on board one of the ships with five hundred copies of his New Testament.[713] About Christmas 1527, the book of G.o.d was circulated in England along with the bread that nourishes the body. But certain priests and monks having discovered the Scriptures among the sacks of corn, they carried several copies to the bishop of London, who threw Raimond into prison. The greater part, however, of the new edition escaped him. The New Testament was read everywhere, and even the court did not escape the contagion. Anne Boleyn, notwithstanding her smiling face, often withdrew to her closet at Greenwich or at Hampton Court, to study the Gospel. Frank, courageous, and proud, she did not conceal the pleasure she found in such reading; her boldness astonished the courtiers, and exasperated the clergy. In the city things went still farther: the New Testament was explained in frequent conventicles, particularly in the house of one Russell, and great was the joy among the faithful. "It is sufficient only to enter London," said the priests, "to become a heretic!" The Reformation was taking root among the people before it arrived at the upper cla.s.ses.

[712] Anderson, Annals of the Bible, i. p. 158.