peace was signed between France and England. In February 1526 Charles set Francis at liberty on his promising to abandon to him large tracts of French territory. As soon as he was out of Spain Francis declared that, without the consent of his subjects, such promises were not binding on him. An Italian league, jealous of Charles's power, gathered round the Pope, Clement VII., to oppose him. In May 1527 the exiled Duke of Bourbon, who was now one of Charles's generals, took Rome by assault. He was himself slain as he mounted the wall, but his followers took prisoner the Pope, and sacked Rome with horrible barbarity. Wolsey was too worldly-minded to be shocked at the Pope's misfortunes; but he had much to fear from the enormous extension of the Emperor's power. For some weeks he had been negotiating a close alliance with France on the basis of a marriage between Henry's only surviving child, Mary, and the worn-out voluptuary Francis. Suddenly the scheme was changed to a proposal for a marriage between Mary, who was ten years old, and the second son of Francis, who was but six. The bargain was concluded, and for a time there was some thought of carrying it out. At all events when the news of the sack of Rome arrived, England and France were already in close alliance. Wolsey's position was, to all outward appearance,

The clergy acknowledge Henry to be Supreme Head of the

The king's marriage to Anne Boleyn and the Act of

1. The Papacy and the Renascence.—The Renascence alone could not make the world better, and in many respects it made it worse. The respect which it paid to humanity, which was its

1492-1521

CORRUPTION OF THE PAPACY

375

leading characteristic, allied itself in More with a reverence for God, which led him to strive to mellow the religious teaching of the Middle Ages, by fitting it for the needs of the existing world. Too many threw off all religious restraints, and made it their first thought to seek their own enjoyment, or the triumphs of their own intellectual skill. Sensual delights were pursued with less brutal directness, but became more seductive and more truly debasing by the splendour and gracefulness of the life of which they formed a part. In Italy the Popes swam with the current. Alexander VI. (1492— 1503) gave himself up to the most degrading vices. Julius II. (1503-1513) was a passionate warrior struggling for the extension of his temporal possessions. Leo X. (1513-1521) was a polished lover of art, perfectly indifferent to religious duty. "Let us enjoy the Papacy," he said when he was elected, "since God has given it to us." Amidst the lust of the flesh, the lust of the eyes, and the pride of life, the Popes became as other Italian princes, no better and no worse. Spiritual guidance was no longer to be expected of them.

2. Wolsey and the Papacy.--By Wolsey and his master the Papacy was respected as a venerable and useful institution, the centre of a religious organisation which they believed to be of divine origin, though when it came in conflict with their own projects they were quite ready to thwart it. In 1521 Leo X. died, and Wolsey, having some hopes of being himself elected, asked Charles V. to send troops to compel the cardinals to choose him, promising to pay the expenses of the armament. Charles, though, in the previous year, he had offered to support Wolsey's candidature at the next vacancy, now deserted him, and Clement VII (see p. 374), a shifty politician, was elected in the place of Leo X.

3. Wolsey's Legatine Powers. It is unlikely that Wolsey was much disappointed. His chief sphere of action was England, where since 1518 he had held unwonted authority, as in that year he had been appointed Legate a latere1 by Leo X. at Henry's request, and the powers of a Legate a latere were superior even to those of Warham, the Archbishop of Canterbury. Wolsey was therefore clothed with all the authority of king and Pope combined. His own life was, indeed, like those of many churchmen in his day, very far from the ideal of Christianity; but for all that he had that respect for religious order which often lingers in the hearts of men who break away from the

1i.e. a Legate sent from the Pope's side, and therefore having power to speak almost with full Papal authority.

precepts of religion, and he was too great a statesman to be blind to the danger impending over the Church. The old order was changing, and Wolsey was as anxious as More, though from more

Portrait of William Warham, Archbishop of Canterbury, 1503-1532, showing the ordinary episcopal dress, with the mitre and archiepiscopal cross: from a painting belonging to Viscount Dillon, dated 1527.

worldly motives, that the change should be effected without violence. He knew that the Church was wealthy, and that wealth tempted plunderers, and he also knew that, with some bright ex

1515-1524 THE LUTHERAN REFORMATION

377 ceptions, the clergy were ignorant, and even when not absolutely dissolute were remiss and easy-going in their lives. He was, therefore, anxious to make them more worthy of respect, and, with the consent of king and Pope, he began in 1524 to dissolve several small monasteries, and to apply their revenues to two great colleges, the one founded by him at Oxford and the other at Ipswich. He hoped that without any change of doctrine or organisation the Church would gradually be purified by improved education, and would thus once more command the respect of the laity.

4. Henry VIII. and the Clergy.-With Wolsey's object Henry, being himself well educated and well read, fully sympathised. For many years there had been a tacit understanding between the king and the Pope, and now that both the king and the Pope supported Wolsey's action there seemed to be less danger than ever of any disturbance of the friendly relations between Church and State. Yet though Henry was on good terms with the Pope, he had made up his mind that whenever there was a conflict of jurisdiction in ecclesiastical matters his own will, and not that of the clergy, was to be predominant. As early as in 1515, when a question of this kind was moved, Wolsey asked on behalf of the clergy that it might be referred to the Pope. "We," said Henry proudly," are by God's grace king of England, and have no superior but God; we will maintain the rights of the crown like our predecessors; your decrees you break and interpret at your pleasure, but we will not consent to your interpretation of them any more than our predecessors have done." Henry VIII., in short, took up the position which Henry II. had assumed towards the clergy of his day, and he was far more powerful to give effect to his views than Henry II. had ever been. Such an act of self-assertion would probably have caused a breach with the great Popes of the middle ages, such as Gregory VII. or Innocent III. Leo X. was far too much a man of the world to trouble himself about such matters.

5. German Lutheranism.—Before many years had passed the beginnings of a great religious revolution which appeared in Germany served to bind Henry and Leo more closely together. Martin Luther, a Saxon friar, had been disgusted by the proceedings of a hawker of indulgences, who extracted small sums from the ignorant by the sale of the remission of the pains of purgatory. What gave world-wide importance to Luther's resistance was that he was not only an eloquent preacher of morality, but the convinced maintainer of a doctrine which, though not a new one, had long been laid aside. He preached justification by faith, and the