The clergy were not yet satisfied. The blind and octogenarian bishop of Norwich, being more ardent than the youngest of his priests, recommenced his complaints. "My diocese is accumbered with such as read the Bible," said he to the archbishop of Canterbury, "and there is not a clerk from Cambridge but savoureth of the frying-pan. If this continues any time, they will undo us all. We must have greater authority to punish them than we have."
Consequently, on the 24th of May 1530, More, Warham, Tonstall, and Gardiner, having been admitted into St. Edward's chamber at Westminster, to make a report to the king concerning heresy, they proposed forbidding, in the most positive manner, the New Testament and certain other books in which the following doctrines were taught: "That Christ has shed his blood for our iniquities, as a sacrifice to the Father.—Faith only doth justify us.—Faith without good works is no little or weak faith, it is no faith.—Labouring in good works to come to heaven, thou dost shame Christ's blood."[1099]
LATIMER SEEKS CHRIST'S VOICE.
Whilst nearly every one in the audience-chamber supported the prayer of the petition, there were three or four doctors who kept silence. At last one of them, it was Latimer, opposed the proposition. Bilney's friend was more decided than ever to listen to no other voice than God's. "Christ's sheep hear no man's voice but Christ's," he answered Dr. Redman, who had called upon him to submit to the church; "trouble me no more from the talking with the Lord my God."[1100] The church, in Latimer's opinion, presumed to set up its own voice in the place of Christ's, and the Reformation did the contrary; this was his abridgement of the controversy. Being called upon to preach during Christmas tide, he had censured his hearers because they celebrated that festival by playing at cards, like mere worldlings, and then proceeded to lay before their eyes Christ's cards, that is to say, his laws.[1101] Being placed on the Cambridge commission to examine into the question of the king's marriage, he had conciliated the esteem of Henry's deputy, Doctor Butts, the court physician, who had presented him to his master, by whose orders he preached at Windsor.
Henry felt disposed at first to yield something to Latimer. "Many of my subjects," said he to the prelates assembled in St. Edward's hall, "think that it is my duty to cause the Scriptures to be translated and given to the people." The discussion immediately began between the two parties;[1102] and Latimer concluded by asking "that the Bible should be permitted to circulate freely in English."[1103]—"But the most part overcame the better," he tells us.[1104] Henry declared that the teaching of the priests was sufficient for the people, and was content to add, "that he would give the Bible to his subjects when they renounced the arrogant pretension of interpreting it according to their own fancies."—"Shun these books," cried the priests from the pulpit, "detest them, keep them not in your hands, deliver them up to your superiors.[1105] Or, if you do not, your prince, who has received from God the sword of justice, will use it to punish you." Rome had every reason to be satisfied with Henry VIII. Tonstall, who still kept under lock and key the Testaments purchased at Antwerp through Packington's assistance, had them carried to St. Paul's Churchyard, where they were publicly burnt. The spectators retired shaking the head, and saying: "The teaching of the priests and of Scriptures must be in contradiction to each other, since the priests destroy them." Latimer did more: "You have promised us the word of God," he wrote courageously to the king, "perform your promise now rather than to-morrow! The day is at hand when you shall give an account of your office, and of the blood that hath been shed with your sword."[1106] Latimer well knew that by such language he hazarded his life; but that he was ready to sacrifice, as he tells us himself.[1107]
THE PERSECUTION BEGINS.
Persecution soon came. Just as the sun appeared to be rising on the Reformation, the storm burst forth. "There was not a stone the bishops left unremoved," says the chronicler, "any corner unsearched, for the diligent execution of the king's proclamation; whereupon ensued a grievous persecution and slaughter of the faithful."[1108]
Thomas Hitton, a poor and pious minister of Kent, used to go frequently to Antwerp to purchase New Testaments. As he was returning from one of these expeditions, in 1529, the bishop of Rochester caused him to be arrested at Gravesend, and put to the cruelest tortures, to make him deny his faith.[1109] But the martyr repeated with holy enthusiasm: "Salvation cometh by faith and not by works, and Christ giveth it to whomsoever he willeth."[1110] On the 20th of February 1530, he was tied to the stake and there burnt to death.[1111]
BAYFIELD IMPORTS THE NEW TESTAMENT.
Scarcely were Hitton's sufferings ended for bringing the Scriptures into England, when a vessel laden with New Testaments arrived at Colchester. The indefatigable Bayfield, who accompanied these books, sold them in London, went back to the continent, and returned to England in November; but this time the Scriptures fell into the hands of Sir Thomas More. Bayfield, undismayed, again visited the Low Countries, and soon reappeared, bringing with him the New Testament and the works of almost all the Reformers. "How cometh it that there are so many New Testaments from abroad?" asked Tonstall of Packington; "you promised me that you would buy them all."—"They have printed more since," replied the wily merchant; "and it will never be better so long as they have letters and stamps [types and dies]. My lord, you had better buy the stamps too, and so you shall be sure."[1112]