Thus began in British Christendom the preaching of the Cross. The Reformation was not the substitution of the catholicism of the first ages for the popery of the middle ages: it was a revival of the preaching of St. Paul, and thus it was that on hearing Latimer every one exclaimed with rapture: "Of a Saul, God has made him a very Paul."[497]
To the inward power of faith, the Cambridge evangelists added the outward power of the life. Saul become Paul, the strong, the ardent Latimer, had need of action; and Bilney, the weak and humble Bilney, in delicate health, observing a severe diet, taking ordinarily but one meal a-day, and never sleeping more than four hours, absorbed in prayer and in the study of the word, displayed at that time all the energy of charity. These two friends devoted themselves not merely to the easy labours of Christian beneficence; but caring little for that formal Christianity so often met with among the easy classes, they explored the gloomy cells of the madhouse to bear the sweet and subtle voice of the gospel to the infuriate maniacs. They visited the miserable lazar-house without the town, in which several poor lepers were dwelling; they carefully tended them, wrapped them in clean sheets, and wooed them to be converted to Christ.[498] The gates of the jail at Cambridge were opened to them,[499] and they announced to the poor prisoners that word which giveth liberty. Some were converted by it, and longed for the day of their execution.[500] Latimer, afterwards bishop of Worcester, was one of the most beautiful types of the Reformation in England.
WORLDLINESS AND BRUTALITY.
He was opposed by numerous adversaries. In the front rank were the priests, who spared no endeavours to retain souls. "Beware," said Latimer to the new converts, "lest robbers overtake you, and plunge you into the pope's prison of purgatory."[501] After these came the sons and favourites of the aristocracy, worldly and frivolous students, who felt little disposition to listen to the gospel. "By yeomen's sons the faith of Christ is and hath been chiefly maintained in the church,"[502] said Latimer. "Is this realm taught by rich men's sons? No, no; read the chronicles; ye shall find sometime noblemen's sons which have been unpreaching bishops and prelates, but ye shall find none of them learned men." He would have desired a mode of election which placed in the Christian pulpit, not the richest and most fashionable men, but the ablest and most pious. This important reform was reserved for other days. Lastly, the evangelists of Cambridge came into collision with the brutality of many, to use Latimer's own expression. "What need have we of universities and schools?" said the students of this class. The Holy Ghost "will give us always what to say."—"We must trust in the Holy Ghost," replied Latimer, "but not presume on it. If you will not maintain universities, you shall have a brutality."[503] In this manner the Reformation restored to Cambridge gravity and knowledge, along with truth and charity.
PERSECUTION SUSPENDED.
Yet Bilney and Latimer often turned their eyes towards Oxford, and wondered how the light would be able to penetrate there. Wolsey provided for that. A Cambridge master of arts, John Clark, a conscientious man, of tender heart, great prudence, and unbounded devotion to his duty, had been enlightened by the word of God. Wolsey, who since 1523 had been seeking every where for distinguished scholars to adorn his new college, invited Clark among the first. This doctor, desirous of bearing to Oxford the light which God had given Cambridge, immediately began to deliver a course of divinity lectures, to hold conferences, and to preach in his eloquent manner. He taught every day.[504] Among the graduates and students who followed him was Anthony Dalaber, a young man of simple but profound feeling, who while listening to him had experienced in his heart the regenerating power of the Gospel. Overflowing with the happiness which the knowledge of Jesus Christ imparted to him, he went to the Cardinal's college, knocked at Clark's door, and said: "Father, allow me never to quit you more!" The teacher, beholding the young disciple's enthusiasm, loved him, but thought it his duty to try him: "Anthony," said he, "you know not what you ask. My teaching is now pleasant to you, but the time will come when God will lay the cross of persecution on you; you will be dragged before bishops; your name will be covered with shame in the world, and all who love you will be heart-broken on account of you.... Then, my friend, you will regret that you ever knew me."
Anthony believing himself rejected, and unable to bear the idea of returning to the barren instructions of the priests, fell on his knees, and weeping bitterly,[505] exclaimed: "For the tender mercy of God, turn me not away." Touched by his sorrow, Clark folded him in his arms, kissed him, and with tears in his eyes exclaimed: "The Lord give thee what thou askest!... Take me for thy father, I take thee for my son." From that hour Anthony, all joy, was like Timothy at the feet of Paul. He united a quick understanding with tender affections. When any of the students had not attended Clark's conferences, the master commissioned his disciple to visit them, to inquire into their doubts, and to impart to them his instructions. "This exercise did me much good," said Dalaber, "and I made great progress in the knowledge of Scripture."
Thus the kingdom of God, which consists not in forms, but in the power of the Spirit, was set up in Cambridge and Oxford. The alarmed schoolmen, beholding their most pious scholars escaping one after another from their teaching, called the bishops to their aid, and the latter determined to send agents to Cambridge, the focus of the heresy, to apprehend the leaders. This took place in 1523 or the beginning of 1524. The episcopal officers had arrived, and were proceeding to business. The most timid began to feel alarm, but Latimer was full of courage; when suddenly the agents of the clergy were forbidden to go on, and this prohibition, strange to say, originated with Wolsey; "upon what ground I cannot imagine," says Burnet.[506] Certain events were taking place at Rome of a nature to exercise great influence over the priestly councils, and which may perhaps explain what Burnet could not understand.