CHAPTER II.
Effects of the New Testament in the Universities—Conversations—A Cambridge Fellow—Bilney buys the New Testament—The first Passage—His Conversion—Protestantism, the Fruit of the Gospel—The Vale of the Severn—William Tyndale—Evangelization at Oxford—Bilney teaches at Cambridge—Fryth—Is Conversion Possible?—True Consecration—The Reformation has begun.
THE NEW TESTAMENT IN THE UNIVERSITIES.
While this rude blast was rushing over England, and roaring in the long galleries of its convents, the still small voice of the Word was making its way into the peaceful homes of praying men and the ancient halls of Oxford and Cambridge. In private chambers, in the lecture-rooms and refectories, students, and even masters of arts, were to be seen reading the Greek and Latin Testament. Animated groups were discussing the principles of the Reformation. When Christ came on earth (said some) He gave the word, and when He ascended up into heaven He gave the Holy Spirit. These are the two forces which created the church—and these are the forces that must regenerate it.—No (replied the partizans of Rome), it was the teaching of the apostles at first, and it is the teaching of the priests now.—The apostles (rejoined the friends of the Testament of Erasmus)—yes, it is true—the apostles were during their ministry a living Scripture; but their oral teaching would infallibly have been altered by passing from mouth to mouth. God willed, therefore, that these precious lessons should be preserved to us in their writings, and thus become the ever-undefiled source of truth and salvation. To set the Scriptures in the foremost place, as your pretended reformers are doing (replied the schoolmen of Oxford and Cambridge); is to propagate heresy! And what are the reformers doing (asked their apologists) except what Christ did before them? The sayings of the prophets existed in the time of Jesus only as Scripture, and it was to this written Word that our Lord appealed when he founded his kingdom.[296] And now in like manner the teaching of the apostles exists only as Scripture, and it is to this written word that we appeal in order to re-establish the kingdom of our Lord in its primitive condition. The night is far spent, the day is at hand; all is in motion—in the lofty halls of our colleges, in the mansions of the rich and noble, and in the lowly dwellings of the poor. If we want to scatter the darkness, must we light the shrivelled wick of some old lamp? Ought we not rather to open the doors and shutters and admit freely into the house the great light which God has placed in the heavens?
THOMAS BILNEY.
There was in Trinity Hall, Cambridge, a young doctor much given to the study of the canon law, of serious turn of mind and bashful disposition, and whose tender conscience strove, although ineffectually, to fulfil the commandments of God. Anxious about his salvation, Thomas Bilney applied to the priests, whom he looked upon as physicians of the soul. Kneeling before his confessor, with humble look and pale face, he told him all his sins, and even those of which he doubted.[297] The priest prescribed at one time fasting, at another prolonged vigils, and then masses and indulgences which cost him dearly.[298] The poor doctor went through all these practices with great devotion, but found no consolation in them. Being weak and slender, his body wasted away by degrees;[299] his understanding grew weaker, his imagination faded, and his purse became empty. "Alas!" said he with anguish, "my last state is worse than the first." From time to time an idea crossed his mind: "May not the priests be seeking their own interest, and not the salvation of my soul."[300] But immediately rejecting the rash doubt, he fell back under the iron hand of the clergy.
BEGINNING OF THE REFORMATION.
One day Bilney heard his friends talking about a new book: it was the Greek Testament printed with a translation which was highly praised for its elegant Latinity.[301] Attracted by the beauty of the style rather than by the divinity of the subject,[302] he stretched out his hand; but just as he was going to take the volume, fear came upon him and he withdrew it hastily. In fact the confessors strictly prohibited Greek and Hebrew books, "the sources of all heresies;" and Erasmus's Testament was particularly forbidden. Yet Bilney regretted so great a sacrifice; was it not the Testament of Jesus Christ? Might not God have placed therein some word which perhaps might heal his soul? He stepped forward, and then again shrank back.... At last he took courage. Urged, said he, by the hand of God, he walked out of the college, slipped into the house where the volume was sold in secret, bought it with fear and trembling, and then hastened back and shut himself up in his room.[303]
He opened it—his eyes caught these words: This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.[304] He laid down the book, and meditated on the astonishing declaration. "What! St. Paul the chief of sinners, and yet St. Paul is sure of being saved!" He read the verse again and again. "O assertion of St. Paul, how sweet art thou to my soul!" he exclaimed.[305] This declaration continually haunted him, and in this manner God instructed him in the secret of his heart.[306] He could not tell what had happened to him;[307] it seemed as if a refreshing wind were blowing over his soul, or as if a rich treasure had been placed in his hands. The Holy Spirit took what was Christ's, and announced it to him. "I also am like Paul," exclaimed he with emotion, "and more than Paul, the greatest of sinners!... But Christ saves sinners. At last I have heard of Jesus."[308]