They found their opportunity in the discontent of the North, where the monasteries had been popular, and where the rougher mood of the people turned easily to resistance. In the autumn of 1536 a rising broke out in Lincolnshire, and this was hardly quelled when all Yorkshire rose in arms. From every parish the farmers marched with the parish priest at their head upon York, and the surrender of this city determined the waverers. In a few days Skipton castle, where the Earl of Cumberland held out with a handful of men, was the only spot north of the Humber which remained true to the King. Durham rose at the call of the chiefs of the house of Neville, Lords Westmoreland and Latimer. Though the Earl of Northumberland feigned sickness, the Percies joined the revolt. Lord Dacre, the chief of the Yorkshire nobles, surrendered Pomfret, and was acknowledged as their chief by the insurgents.
The whole nobility of the North were now enlisted in the "Pilgrimage of Grace," as the rising called itself, and thirty thousand "tall men and well horsed" moved on the Don demanding the reversal of the royal policy, a reunion with Rome, the restoration of Catherine's daughter, Mary, to her rights as heiress of the crown, redress for the wrongs done to the Church, and above all the driving away of base-born councillors, or, in other words, the fall of Cromwell. Though their advance was checked by negotiation, the organization of the revolt went steadily on throughout the winter, and a parliament of the North, which gathered at Pomfret, formally adopted the demands of the insurgents. Only six thousand men under Norfolk barred their way southward, and the Midland counties were known to be disaffected.
But Cromwell remained undaunted by the peril. He suffered, indeed, Norfolk to negotiate; and allowed Henry under pressure from his council to promise pardon and a free parliament at York, a pledge which Norfolk and Dacre alike construed into an acceptance of the demands made by the insurgents. Their leaders at once flung aside the badge of the "Five Wounds" which they had worn, with a cry, "We will wear no badge but that of our lord the King," and nobles and farmers dispersed to their homes in triumph. But the towns of the North were no sooner garrisoned and Norfolk's army in the heart of Yorkshire than the veil was flung aside. A few isolated outbreaks in the spring of 1537 gave a pretext for the withdrawal of every concession.
The arrest of the leaders of the Pilgrimage of Grace was followed by ruthless severities. The country was covered with gibbets. Whole districts were given up to military execution. But it was on the leaders of the rising that Cromwell's hand fell heaviest. He seized his opportunity for dealing at the northern nobles a fatal blow. "Cromwell," one of the chief among them broke fiercely out as he stood at the council board, "it is thou that art the very special and chief cause of all this rebellion and wickedness, and dost daily travail to bring us to our ends and strike off our heads. I trust that ere thou die, though thou wouldst procure all the noblest heads within the realm to be stricken off, yet there shall one head remain that shall strike off thy head."
But the warning was unheeded. Lord Darcy, who stood first among the nobles of Yorkshire, and Lord Hussey, who stood first among the nobles of Lincolnshire, went alike to the block. The Abbot of Barlings, who had ridden into Lincoln with his canons in full armor, swung with his brother-abbots of Whalley, Woburn, and Sawley from the gallows. The abbots of Fountains and of Jervaulx were hanged at Tyburn side by side with the representative of the great line of Percy. Lady Bulmer was burned at the stake. Sir Robert Constable was hanged in chains before the gate of Hull.
The defeat of the northern revolt showed the immense force which the monarchy had gained. Even among the rebels themselves not a voice had threatened Henry's throne. It was not at the King that they aimed these blows, but at the "low-born knaves" who stood about the King. At this moment, too, Henry's position was strengthened by the birth of an heir. On the death of Anne Boleyn he had married Jane Seymour, the daughter of a Wiltshire knight; and in 1537 this Queen died in giving birth to a boy, the future Edward VI. The triumph of the Crown at home was doubled by its triumph in the great dependency which had so long held the English authority at bay across St. George's Channel.
With England and Ireland alike at his feet, Cromwell could venture on a last and crowning change. He could claim for the monarchy the right of dictating at its pleasure the form of faith and doctrine to be taught throughout the land. Henry had remained true to the standpoint of the New Learning; and the sympathies of Cromwell were mainly with those of his master. They had no wish for any violent break with the ecclesiastical forms of the past. They desired religious reform rather than religious revolution, a simplification of doctrine rather than any radical change in it, the purification of worship rather than the introduction of any wholly new ritual. Their theology remained, as they believed, a Catholic theology, but a theology cleared of the superstitious growths which obscured the true Catholicism of the early Church.
In a word, their dream was the dream of Erasmus and Colet. The spirit of Erasmus was seen in the articles of religion which were laid before convocation in 1536; in the acknowledgment of justification by faith, a doctrine for which the founders of the New Learning, such as Contarini and Pole, were struggling at Rome itself; in the condemnation of purgatory, of pardons, and of masses for the dead, as it was seen in the admission of prayers for the dead and in the retention of the ceremonies of the Church without material change.
A series of royal injunctions which followed carried out the same policy of reform. Pilgrimages were suppressed; the excessive number of holy days was curtailed; the worship of images and relics was discouraged in words which seemed almost copied from the protest of Erasmus. His appeal for a translation of the Bible which weavers might repeat at their shuttle and ploughmen sing at their plough received at last a reply. At the outset of the ministry of Norfolk and More, the King had promised an English version of the Scriptures, while prohibiting the circulation of Tyndale's Lutheran translation. The work, however, lagged in the hands of the bishops; and as a preliminary measure the Creed, the Lord's Prayer, and the Ten Commandments were now rendered into English, and ordered to be taught by every schoolmaster and father of a family to his children and pupils. But the bishops' version still hung on hand; till, in despair of its appearance, a friend of Archbishop Cranmer, Miles Coverdale, was employed to correct and revise the translation of Tyndale; and the Bible which he edited was published in 1538 under the avowed patronage of Henry himself.
But the force of events was already carrying England far from the standpoint of Erasmus or More. The dream of the New Learning was to be wrought out through the progress of education and piety. In the policy of Cromwell, reform was to be brought about by the brute force of the monarchy. The story of the royal supremacy was graven even on the title-page of the new Bible. It is Henry on his throne who gives the sacred volume to Cranmer, ere Cranmer and Cromwell can distribute it to the throng of priests and laymen below. Hitherto men had looked on religious truth as a gift from the Church. They were now to look on it as a gift from the King. The very gratitude of Englishmen for fresh spiritual enlightenment was to tell to the profit of the royal power. No conception could be further from that of the New Learning, from the plea for intellectual freedom which runs through the life of Erasmus, or the craving for political liberty which gives nobleness to the speculations of More. Nor was it possible for Henry himself to avoid drifting from the standpoint he had chosen. He had written against Luther; he had persisted in opposing Lutheran doctrine; he had passed new laws to hinder the circulation of Lutheran books in his realm. But influences from without as from within drove him nearer to Lutheranism. If the encouragement of Francis had done somewhat to bring about his final breach with the papacy, he soon found little will in the French King to follow him in any course of separation from Rome; and the French alliance threatened to become useless as a shelter against the wrath of the Emperor.