The residence of Tyndale and his friends in foreign countries, and the connections there formed with pious Christians, testify to the fraternal spirit which the Reformation then restored to the church. It is in protestantism that true catholicity is to be found. The Romish church is not a catholic church. Separated from the churches of the east, which are the oldest in Christendom, and from the reformed churches, which are the purest, it is nothing but a sect, and that a degenerated one. A church which should profess to believe in an episcopal unity, but which kept itself separate from the episcopacy of Rome and of the East, and from the evangelical churches, would be no longer a catholic church; it would be a sect more sectarian still than that of the Vatican, a fragment of a fragment. The church of the Saviour requires a truer, a diviner unity than that of priests, who condemn one another. It was the reformers, and particularly Tyndale,[901] who proclaimed throughout Christendom the existence of a body of Christ, of which all the children of God are members. The disciples of the Reformation are the true catholics.
WOLSEY'S CATHOLICITY.
It was a catholicity of another sort that Wolsey desired to uphold. He did not reject certain reforms in the church, particularly such as brought him any profit; but, before all, he wished to preserve for the hierarchy their privileges and uniformity. The Romish Church in England was then personified in him, and if he fell, its ruin would be near. His political talents and multiplied relations with the continent, caused him to discern more clearly than others the dangers which threatened the popedom. The publication of the Scriptures of God in English appeared to some a cloud without importance, which would soon disappear from the horizon; but to the foreseeing glance of Wolsey, it betokened a mighty tempest. Besides, he loved not the fraternal relations then forming between the evangelical Christians of Great Britain and of other nations. Annoyed by this spiritual catholicity, he resolved to procure the arrest of Tyndale, who was its principal organ.
Already had Hackett, Henry's envoy to the Low Countries, caused the imprisonment of Harman, an Antwerp merchant, one of the principal supporters of the English reformer. But Hackett had in vain asked Wolsey for such documents as would convict him of treason (for the crime of loving the Bible was not sufficient to procure Harman's condemnation in Brabant); the envoy had remained without letters from England, and the last term fixed by the law having expired, Harman and his wife were liberated after seven months' imprisonment.
And yet Wolsey had not been inactive. The cardinal hoped to find elsewhere the co-operation which Margaret of Austria refused. It was Tyndale that he wanted, and everything seemed to indicate that he was then hidden at Cologne or in its neighbourhood. Wolsey, recollecting senator Rincke and the services he had already performed, determined to send to him one John West, a friar of the Franciscan convent at Greenwich. West, a somewhat narrow-minded but energetic man, was very desirous of distinguishing himself, and he had already gained some notoriety in England among the adversaries of the Reformation. Flattered by his mission, this vain monk immediately set off for Antwerp, accompanied by another friar, in order to seize Tyndale, and even Roy, once his colleague at Greenwich, and against whom he had there ineffectually contended in argument.
While these men were conspiring his ruin, Tyndale composed several works, got them printed, and sent to England, and prayed God night and day to enlighten his fellow-countrymen. "Why do give you give yourself so much trouble," said some of his friends. "They will burn your books as they have burnt the Gospel." "They will only do what I expect," replied he, "if they burn me also." Already he beheld his own burning pile in the distance; but it was a sight which only served to increase his zeal. Hidden, like Luther at the Wartburg, not however in a castle, but in a humble lodging, Tyndale, like the Saxon reformer, spent his days and nights translating the Bible. But not having an elector of Saxony to protect him, he was forced to change his residence from time to time.
GENESIS AND DEUTERONOMY TRANSLATED.
At this epoch, Fryth, who had escaped from the prisons of Oxford, rejoined Tyndale, and the sweets of friendship softened the bitterness of their exile. Tyndale having finished the New Testament, and begun the translation of the Old, the learned Fryth was of great use to him. The more they studied the word of God, the more they admired it. In the beginning of 1529, they published the books of Genesis and Deuteronomy, and addressing their fellow-countrymen, they said: "As thou readest, think that every syllable pertaineth to thine own self, and suck out the pith of the Scripture."[902] Then denying that visible signs naturally impart grace, as the schoolmen had pretended, Tyndale maintained that the sacraments are effectual only when the Holy Ghost sheds his influence upon them. "The ceremonies of the Law," he wrote, "stood the Israelites in the same stead as the sacraments do us. We are saved not by the power of the sacrifice or the deed itself, but by virtue of faith in the promise, whereof the sacrifice or ceremony was a token or sign. The Holy Ghost is no dumb God, no God that goeth a mumming. Wherever the word is proclaimed, this inward witness worketh. If baptism preach me the washing in Christ's blood, so doth the Holy Ghost accompany it; and that deed of preaching through faith doth put away my sins. The ark of Noah saved them in the water through faith."[903]
TYNDALE SOUGHT AT FRANKFORT.
The man who dared address England in language so contrary to the teaching of the middle ages must be imprisoned. John West, who had been sent with this object, arrived at Antwerp; Hackett procured for him as interpreter a friar of English descent, made him assume a secular dress, and gave him "three pounds" on the cardinal's account; the less attention the embassy attracted, the more likely it would be to succeed. But great was West's vexation, on reaching Cologne, to learn that Rincke was at Frankfort. But that mattered not; the Greenwich monk could search for Tyndale at Cologne, and desire Rincke to do the same at Frankfort; thus there would be two searches instead of one. West procured a "swift" messenger, (he too was a monk,) and gave him the letter Wolsey had addressed to Rincke.