(Autumn, 1536.)
After Anne Boleyn's death, the men of the Reformation had taken the initiative, and Cranmer, Cromwell, Latimer, and Alesius seemed on the point of winning the prize of the contest. The intervention2 of a greater personage was about to turn the medal.
=HENRY PLAYS THE POPE.=
Anne's disgrace and the wedding with Jane Seymour had occupied the king with far other matters than theology. Cranmer had the field free to advance the Reformation. This was not what Henry meant; and as soon as he noticed it, he roused himself, as if from slumber3, and hastened to put things in order. Though rejecting the authority of the pope, he remained faithful to his doctrines4. He proceeded to act in his character as head of the Church, and resolved to fulminate a bull, as the pontiffs had done. Reginald Pole, in the book which he had addressed to him, observed that in matters touching6 the pope, we must not regard either his character or his life, but only his authority; and that the lapses7 of a pope in morals detract nothing from his infallibility in faith. Henry understood this distinction very clearly, and showed himself a pope in every way. He did not believe that there was any incompatibility8 between the right he claimed of taking a new wife whenever he pleased, by means of divorce or the scaffold, and that of declaring the oracles9 of God on contrition10, justification11,
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and ecclesiastical rites12 and ceremonies. The rupture13 of the negotiations14 with the protestants gave him more liberty, and even caused him a little vexation. His chagrin15 was not unmingled with anger, and he was not grieved to show those obstinate16 Germans what they gained by not accepting him. In this respect Henry was like a woman who, annoyed at being rejected by the man she prefers, gives her hand to his rival in bravado17. He returned, therefore, to his theological labors18. The doctors of the scholastic party spared him the pains of drawing up for himself the required articles; but he revised them and was elated at the importance of his work. 'We have in our own person taken great pain, study, labors, and travails,' he said, 'over certain articles which will establish concord20 in our Church.'[393] Cromwell, always submissive to his master and well knowing the cost of resistance, laid this royal labor19 before the upper house of Convocation. In religious matters Henry had never done anything so important. The doctrine5 of the authority of the prince over the dogmas of the Church now became a fact. The king's dogmatic paper, entitled Articles about religion set out by the Convocation, and published by the King's authority, bears a strong resemblance to the Exposition and the Type of Faith, published in the seventh century, during the monothelite controversy21, by the emperors of Constantinople—Heraclius and Constant II. That prince, who in a political sense gave England a new impulse, sought his models as an ecclesiastical ruler, in the Lower Empire. Everybody was eager to know what doctrines the new head of the Church was going to proclaim. The partisans22 of Rome were doubtless quite as much surprised as the Reformers, but their astonishment23 was that of joy; the surprise of the evangelicals was that of fear. The vicar-general read the royal oracles aloud: 'All
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the words contained in the whole canon of the Bible.' he said, 'and in the three creeds25—the Apostles', the Nicene, and the Athanasian—according to the interpretation26 which the holy approved doctors in the Church do defend,[394] shall be received and observed as the infallible words of God, so that whosoever rejects them is not a member of Christ but a member of the devil, and eternally damned.'
=ARTICLES OF RELIGION.=
That was the Romish doctrine, and Bossuet, in his examination of the royal document, appears much satisfied with the article.[395]
'The sacrament of baptism should be administered to infants, in order that they may receive the Holy Ghost and be purified of sin by its secret virtue27 and operation. If a man falls after baptism the sacrament of penance28 is necessary to his salvation29; he must go to confession30, ask absolution at the priest's hands, and look upon the words uttered by the confessor as the voice of God speaking out of heaven.'[396]
——'That is the whole substance of the catholic doctrine,' the partisans of Rome might urge.[397]
'Under the form of the bread and the wine are verily, substantially, and really contained the body and very blood of the Saviour31 which was born of the Virgin32.'
——'That indicates most precisely33 the real presence of the body,' say the Romish doctors.[398]
'The merits of the Saviour's passion are the only and worthy34 causes of our justification; but, before giving it to us, God requires of us inward contrition, perfect faith, hope, and charity, and all the other spiritual motions which must necessarily concur35 in the remission of our sins.'
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——The council of Trent declared the same doctrine not long after.[399]
'Images ought to be preserved in the churches. Only let those who kneel before them and adore them know that such honor is not paid to the images, but to God.'
——'To use such language,' Roman-catholics have said, 'is to approve of image-worship to the extreme.'[400]
'It is praiseworthy,' continued Cromwell, 'to address prayers to our Blessed Lady, to St. John the Baptist, to each of the apostles, or to any other saint, in order that they may pray for us and with us; but without believing there is more mercy in them than in Christ.'
——'If the king looks upon this as a kind of Reformation,' said a Romish doctor, 'he is only making game of the world; for no catholic addresses the saints except to have their prayers.'[401]
'As for the ceremonies, such as sprinkling with holy water, distributing the consecrated36 bread, prostration37 before the cross and kissing it, exorcisms, &c., these rites and others equally praiseworthy ought to be maintained as putting us in remembrance of spiritual things.'
——'That is precisely our idea,' said the partisans of Romish tradition.[402]
'Finally, as to purgatory38, the people shall be taught that Christians39 ought to pray for the souls of the dead, and give alms, in order that others may pray for them, so that their souls may be relieved of some part of their pain.'[403]
——'All that we teach is here approved of,' said the great opponent of protestantism.[404]
Such was the religion which the prince, whom some
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writers call the father of the Reformation, desired to establish in England. If England became protestant, it was certainly in spite of him.
=THE ARTICLES ACCEPTED.=
A long debate ensued in convocation and elsewhere. The decided40 evangelicals could see nothing in these articles but an abandonment of Scripture41, a 'political daubing,' in which the object was only to please certain persons and to attain42 certain ends. The men of the moderate party said, on the other hand, 'Ought we not to rejoice that the Scriptures43 and ancient creeds are re-established as rules of faith, without considering the pope?' But above these opposite opinions rose the terrible voice of the king: Sic volo, sic jubeo: Such is my pleasure, such are my orders. If the primate44 and his friends resisted, they would be set aside and the Reformation lost.
It does not appear that Cranmer had any share in drawing up these articles, but he signed them. It has been said, to excuse him, that neither he, nor many of his colleagues, had at that time a distinct knowledge of such matters, and that they intended to make amendments45 in the articles; but these allegations are insufficient46. Two facts alone explain the concessions47 of this pious48 man: the king's despotic will and the archbishop's characteristic weakness. He always bent50 his head; but, we must also acknowledge, it was in order to raise it again. Archbishop Lee, sixteen bishops51, forty abbots or priors, and fifty archdeacons or proctors signed after Cromwell and the primate. The articles passed through Convocation, because—like Anne's condemnation—it was the king's will. Nothing can better explain the concessions of Cranmer, Cromwell, and others in the case of Anne Boleyn, than their support of these articles, which were precisely the opposite of the Scriptural doctrine whose triumph they had at heart. In both cases they had yielded slavishly to those magic words: Le roi le veut, The king wills it. Those four words were
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sufficient: that man was loyal who sacrificed his own will to the sovereign. It was only by degrees that the free principles of protestantism were to penetrate53 among the people, and give England liberty along with order. Still that excuse is not sufficient: Cranmer would have left a more glorious name if he had suffered martyrdom under Henry VIII., and not waited for the reign52 of Mary.
When the king's articles were known, discontent broke out in the opposite parties. 'Be silent, you contentious54 preachers and you factious55 schoolmen,' said the politicians: 'you would sooner disturb the peace of the world, than relinquish56 or retract57 one particle!'[405] The articles were sent all over England, with orders that everyone should conform to them at his peril58.
Cranmer did not look upon the game as lost. To bend before the blast, and then rise up again and guide the Reform to a good end, was his system. He first strove to prevent the evil by suggesting measures calculated to remedy it. Convocation resolved that a petition should be addressed to the king, praying him to permit his lay subjects to read the Bible in English, and to order a new translation of it to be made;[406] moreover, a great number of feast-days were abolished as favoring 'sloth59, idleness, thieves, excesses, vagabonds, and riots;'[407] and finally, on the last day of the session (20th of July), Convocation declared—to show clearly that there was no question of returning to popery—that there was nothing more pernicious than a general council;[408] and that, consequently, they must decline to attend that which the pope intended to hold in the city of Mantua. Thereupon parliament and Convocation
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were dissolved, and the king did without them for three years.
=CROMWELL'S INSTRUCTIONS.=
Henry VIII. was satisfied with his minister. Cromwell was created Lord Privy-Seal, the 2d of July, 1536, baron60, and a few days later vicegerent in ecclesiastical matters (in rebus61 ecclesiasticis). Wishing to tone down what savored62 too much of the schools in the king's articles, he circulated among all the priests some instructions which were passably evangelical. 'I enjoin63 you,' he said, 'to make your parishioners understand that they do rather apply themselves to the keeping of God's commandments and fulfilling of his works of charity, and providing for their families, than if they went about to pilgrimages.[409] Advise parents and masters to teach their children and their servants the Lord's Prayer, the Apostles' Creed24, and the Ten Commandments, in their mother-tongue.' He even undertook to reform the clergy64. 'Deans, parsons, vicars, curates, and priests,' he said, 'are forbidden to haunt taverns65, to drink or brawl66 after dinner or supper, to play at cards day or night. If they have any leisure, they should read the Scriptures, or occupy themselves with some honest exercise.'
Cranmer and Cromwell went farther than this. They wished to circulate the Holy Scriptures. Tyndale's version was, in Cromwell's opinion, too far compromised to be officially circulated; he had, therefore, patronized another translation. Coverdale, who was born in 1488, at a place of that name in Yorkshire, had undertaken (as we have seen) to translate the Bible, and had applied67 to Cromwell to procure68 him the necessary books.[410] Tyndale was more independent, a man of firmer and bolder character than Coverdale. He did not seek the
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aid of men, and finished his work (so to say) alone with God. Coverdale, pious no doubt like his rival, felt the need of being supported, and said, in his letter to Cromwell, that he implored69 his help, 'prostrate70 on the knees of his heart.'
Coverdale knew Greek and Hebrew. He began his task in 1530; on the 4th of October, 1535, the book appeared, probably at Zurich, under the title: Biblia, the Bible, that is to say, the Holy Scriptures of the Old and New Testament71; and reached England in the early part of 1536. At the beginning of the volume was a dedication72 to Henry VIII., which ended by imploring73 the divine blessing74 on the king and on his 'dearest, just wife, and most virtuous75 princess, queen Anne.' Cromwell was to present this translation to the king, and circulate it throughout the country; but this dearest wife, this most virtuous princess, had just been accused by Henry, dragged before the tribunals, and beheaded. It was impossible to distribute a single copy of this version without arousing the monarch's anger. Those who desired that the ship which had come so far should not be wrecked76 in the harbor, had recourse to several expedients77. The decapitated queen's name was Anne, that of the queen-regnant was Jeanne: there was a resemblance between them. Some copies corrected with a pen have instead of queen Anne,—queen JAne; in others the name of the queen is simply scratched out.[411] These expedients were not sufficient: a new title-page was printed and dated 1536, the current year. But it was all of no use: it was impossible to obtain the royal sanction.
Still, if Coverdale's Bible was not admitted into England, the Reformation, taught by pious ministers, was spreading more and more. The priests murmured in vain: 'Not long ago,' they said, 'the Lollards were put
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to death for reading the Gospel in English, and now we are ordered to teach it in that language. We are robbed of our privileges, and our labors are increased.'
=EVANGELICAL REACTION.=
The king had proclaimed and laid down his ten articles to little purpose: faith gave pious ministers and Christians a courage which the great ones of the earth did not possess. John Gale78, pastor79 of Twaite, in Suffolk, a quick, decided, but rather imprudent man, attacked the royal articles from his pulpit. But he did not stop there. His church was ornamented80 with images of the Virgin and Saints, before which the devout81 used to stick up tapers82. 'Austin,' said he one day to a parishioner, 'follow me;' and the two men, with great exertions83, took away the iron rods on which the worshippers used to set their tapers, and turned the images to the wall.—'Listen,' said Dr. Barret to his parishioners, 'the lifting up of the host betokens84 simply that the Father has sent his Son to suffer death for man, and the lifting up of the chalice85, that the Son has shed his blood for our salvation.'—'Christ,' said Bale, prior of Dorchester, 'does not dwell in churches of stone, but in heaven above and in the hearts of men on earth.'[412]—The minister of Hothfield declared that: 'Our Lady is not the queen of heaven, and has no more power than another woman.' 'Pull him out of the pulpit,' said the exasperated86 bailiff to the vicar. 'I dare not,' answered the latter. In fact, the congregation were delighted at hearing their minister say of Jesus, as Peter did: Neither is there salvation in any other, and that very day more than a hundred embraced their pastor's doctrines.[413] Jerome, vicar of Stepney, endeavored to plant the pure truth of Christ in the conscience,[414] and root out all vain traditions, dreams and fantasies. Being invited to preach at St. Paul's Cross, on the fourth Sunday in Lent, he said: 'There
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are two sorts of people among you: the free, who are freely justified87 without the penance of the law and without meritorious88 works; and the slaves, who are still under the yoke89 of the law.'—Even a bishop49, Barlow of St. David's, said in a stately cathedral: 'If two or three cobblers or weavers90, elect of God, meet together in the name of the Lord, they form a true Church of God.'[415]
This was going too far: proceedings91 were commenced against those who had thus braved the king's articles. Jerome appeared before Henry VIII. at Westminster. The poor fellow, intimidated92 by the royal majesty93, tremblingly acknowledged that the sacraments were necessary for salvation; but he was burnt five years after in the cause of the Gospel. Gale and others were accused of heresy94 and treason before the criminal court. The books were not spared. There were some, indeed, that went beyond all bounds. One, entitled The little garden of the soul,[416] contained a passage, in which the beheading of John the Baptist and of Anne Boleyn were ascribed to the same motive—the reproach of a criminal love uttered against two princes: one by Anne, and the other by John. Henry compared to Herod! Anne Boleyn to Saint John the Baptist! Tonstall denounced this audacious publication to Cromwell.
The crown-officers were to see that the doctrines of the pope were taught everywhere; but, without the pope and his authority, this system has no solid foundation. The Holy Scriptures, to which evangelical Christians appeal, is a firm foundation. The authority of the pope—a vicious principle—at least puts those who admit it in a position to know what they believe. But catholicism with Romish doctrine and without the pope,
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has no ground to stand on. Non-Roman-catholicism has but a treacherous95 support. Another system had already, in the sixteenth century, set up reason as the supreme96 rule; but it presents a thousand different opinions, and no absolute truth. There is but one real foundation: Thy word is truth, says Jesus Christ.
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scholastic
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| adj.学校的，学院的，学术上的 | |
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intervention
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| n.介入，干涉，干预 | |
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slumber
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| n.睡眠，沉睡状态 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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touching
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| adj.动人的，使人感伤的 | |
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lapses
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| n.失误，过失( lapse的名词复数 )；小毛病；行为失检；偏离正道v.退步( lapse的第三人称单数 )；陷入；倒退；丧失 | |
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incompatibility
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| n.不兼容 | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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contrition
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| n.悔罪，痛悔 | |
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justification
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| n.正当的理由；辩解的理由 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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negotiations
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| 协商( negotiation的名词复数 )； 谈判； 完成（难事）； 通过 | |
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chagrin
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| n.懊恼；气愤；委屈 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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bravado
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| n.虚张声势，故作勇敢，逞能 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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concord
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| n.和谐；协调 | |
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controversy
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| n.争论，辩论，争吵 | |
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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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astonishment
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| n.惊奇，惊异 | |
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creed
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| n.信条；信念，纲领 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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penance
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| n.（赎罪的）惩罪 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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confession
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| n.自白，供认，承认 | |
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saviour
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| n.拯救者，救星 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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concur
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| v.同意，意见一致，互助，同时发生 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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prostration
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purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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attain
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| vt.达到，获得，完成 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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amendments
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| （法律、文件的）改动( amendment的名词复数 )； 修正案； 修改； （美国宪法的）修正案 | |
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insufficient
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| adj.(for，of)不足的，不够的 | |
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concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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contentious
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| adj.好辩的，善争吵的 | |
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factious
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| adj.好搞宗派活动的，派系的，好争论的 | |
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relinquish
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| v.放弃，撤回，让与，放手 | |
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retract
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| vt.缩回，撤回收回，取消 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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sloth
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| n.[动]树懒；懒惰，懒散 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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rebus
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| n.谜,画谜 | |
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savored
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| v.意味，带有…的性质( savor的过去式和过去分词 )；给…加调味品；使有风味；品尝 | |
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enjoin
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| v.命令；吩咐；禁止 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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taverns
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| n.小旅馆，客栈，酒馆( tavern的名词复数 ) | |
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brawl
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| n.大声争吵，喧嚷；v.吵架，对骂 | |
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applied
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| adj.应用的；v.应用，适用 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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testament
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| n.遗嘱；证明 | |
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dedication
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| n.奉献，献身，致力，题献，献辞 | |
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imploring
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| 恳求的，哀求的 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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wrecked
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| adj.失事的，遇难的 | |
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expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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gale
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| n.大风，强风，一阵闹声（尤指笑声等） | |
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pastor
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| n.牧师，牧人 | |
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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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tapers
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| （长形物体的）逐渐变窄( taper的名词复数 )； 微弱的光； 极细的蜡烛 | |
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exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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betokens
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| v.预示，表示( betoken的第三人称单数 ) | |
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chalice
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| n.圣餐杯；金杯毒酒 | |
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exasperated
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| adj.恼怒的 | |
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justified
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| a.正当的，有理的 | |
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meritorious
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| adj.值得赞赏的 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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weavers
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| 织工，编织者( weaver的名词复数 ) | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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intimidated
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| v.恐吓；威胁adj.害怕的；受到威胁的 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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heresy
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| n.异端邪说；异教 | |
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treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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