AUTHORITY OF SCRIPTURE.
The epoch of the fall and death of Cardinal Wolsey, which is the point at which we halt, was not only important, because it ended the life of a man who had presided over the destinies of England, and had endeavoured to grasp the sceptre of the world, but it is of especial consequence, because then three movements were accomplished, from which the great transformation of the sixteenth century was to proceed. Each of these movements has its characteristic result.
The first is represented by Cromwell. The supremacy of the pope in England was about to be wrested from him, as it was in all the reformed churches. But a step further was taken in England. That supremacy was transferred to the person of the king. Wolsey had exercised as vicar-general a power till then unknown. Unable to become pope at the Vatican, he had made himself a pope at Whitehall. Henry had permitted his minister to raise his hierarchical throne by the side of his own. But he had soon discovered that there ought not to be two thrones in England, or at least not two kings. He had dethroned Wolsey; and resolutely seating himself in his place, he was about to assume at Whitehall that tiara which the ambitious prelate had prepared for himself. Some persons, when they saw this, exclaimed, that if the papal supremacy were abolished, that of the word of God ought alone to be substituted. And, indeed, the true Reformation is not to be found in this first movement.
The second, which was essential to the renewal of the church, was represented by Cranmer, and consisted particularly in re-establishing the authority of holy Scripture. Wolsey did not fall alone, nor did Cranmer rise alone: each of these two men carried with him the systems he represented. The fabric of Roman traditions fell with the first; the foundations of the holy Scriptures were laid by the second; and yet, while we render all justice to the sincerity of the Cambridge doctor, we must not be blind to his weaknesses, his subserviency, and even a certain degree of negligence, which, by allowing parasitical plants to shoot up here and there, permitted them to spread over the living rock of God's word. Not in this movement, then, was found the Reformation with all its energy and all its purity.
The third movement was represented by the martyrs. When the church takes a new life, it is fertilized by the blood of its confessors; and being continually exposed to corruption, it has constant need to be purified by suffering.[1145] Not in the palaces of Henry VIII, nor even in the councils where the question of throwing off the papal supremacy was discussed, must we look for the true children of the Reformation; we must go to the Tower of London, to the Lollards' tower of St. Paul's and of Lambeth, to the other prisons of England, to the bishops' cellars, to the fetters, the stocks, the rack, and the stake. The godly men who invoked the sole intercession of Christ Jesus, the only head of his people, who wandered up and down, deprived of every thing, gagged, scoffed at, scourged, and tortured, and who, in the midst of all their tribulations, preserved their Christian patience, and turned, like their Master, the eyes of their faith towards Jerusalem:—these were the disciples of the Reformation in England. The purest church is the church under the cross.
OUR FATHER IN HEAVEN.
The father of this church in England was not Henry VIII. When the king cast into prison or gave to the flames men like Hitton, Bennet, Patmore, Petit, Bayfield, Bilney, and so many others, he was not "the father of the Reformation of England," as some have so falsely asserted; he was its executioner.
The church of England was foredoomed to be in its renovation a church of martyrs; and the true father of this church is our Father which is in heaven.