LORD COBHAM.

THE science of war is among the most affecting comments on the fall of man. That a given number of human beings, and rational creatures, should be actually trained to inflict that death on their fellowcreatures which, when it occurs accidentally, is regarded as the first of calamities, is in the abstract a consideration sufficiently humiliating. Without entering into the question of its lawfulness under the Christian dispensation, or of the expediency of offensive hostility under any political circumstances, the serious and feeling mind will perceive, in every argument urging the necessity of attention to martial tactics, a latent confession of radical evil in the present constitution of things, a virtual acknowledgment of the obliquity of the species. Nor will the elegance of uniform, the splendour of horsetrappings, the charm of music, the beauty and mathematical precision of evolution, with all the bustle and gaiety of military life, conceal the melancholy truth.

It is an almost necessary consequence of these circumstances, that the soldier is placed in a situation peculiarly unfavourable to the reception of religious impressions, or the cultivation of religious habits. In proportion, therefore, to the degree of this unfavourableness, is AUGUST 1822.

the interest excited by the conduct of those individuals who, in the camp, in the field, or in homequarters, have displayed the influence of Christian principles; from a royal Gustavus Adolphus, commanding in chief the Swedish forces, to a Marshal Von Natzmer in the Prussian, or a Colonel Gardiner in the British service. Nor is this interest diminished, by referring to those instances of piety and integrity which are exhibited by warriors and chieftains before the introduction of standing armies, and at a period when the disorders of a feudal army had not been corrected by established modes of discipline. Among such characters, that veteran officer Lord Cobham may claim particular notice.

Sir John Oldcastle, possessor of a matrimonial coronet, and styled Lord Cobham by virtue of his union with the heiress of that barony*, was born in the reign of Edward the Third. His early years were distinguished by a resolute and independent spirit, which in those days, on his succeeding to the estate of his wife's uncle, and taking a seat in Parliament, naturally gave him the lead in those measures which were more immé diately opposed to civil and eccle

*Speed calls her "a kinswoman of the Lord Cobhams, of Cooling, in Kent.'-History of Great Britain, p. 637,

siastical tyranny. He not only discovered a tenderness on all questions which regarded the liberty of the subject, as far as principles of patriotism were then understood, but, in 1393, boldly undertook the revival of the statute against provisors, which had been too much neglected in the weak administration of Richard the Second, though passed for the express purpose of rendering it penal to procure presentations from the court of Rome, or appeal in any cause from the royal to the papal authority. Through his influence also was enacted the statute of Premunire, against all who purchased from the Pope translations to sees, sentences of excommunication, and other instruments, to the great annoyance of Boniface the Ninth, and those of the British clergy who to serve their own ends courted foreign interference. Shortly after, during the absence of the King in an Irish rebellion, Lord Cobham and his friends presented a remonstrance to the Commons against the corruptions of the clergy; which so alarmed the Primate, that he crossed St. George's Channel, and entreated his Sovereign to return without delay, and exert his authority against the followers of Wickliffe, who by a cry of reformation were undermining the church. To these grounds of offence on the part of the Baron, must be added his assiduity in collecting, copying, and exporting the writings of Wickliffe, as well as dispersing them at home, and maintaining itinerant preachers to spread evangelical principles in various directions.

With the known sentiments of Oldcastle, it is not surprising that he should have been an active member of that party who deposed Richard, and raised Henry, Duke of Lancaster, to the throne. As this prince had been considered favourable to the sentiments of the Reformers, the anti-papistical nobles and gentry augured well

from his accession; but their hopes were disappointed, as the new monarch soon found it his policy to conciliate the powerful ecclesiastics, and even to allow encroachments of the church on his own prerogative. He permitted the enraged hierarchy to bring obnoxious individuals to the stake; and William Sawtre, Rector of St. Osyth's, in London, with John Badby, a worthy mechanic, sealed their testimony with their blood.

Lord Cobham, however, whether from a reluctance on the side of the bigots to attack a man of his power and popularity, or from a secret feeling of shame in Henry the Fourth, lest he should appear ungrateful to one of his best partiZans, and insensible to one of the brightest ornaments of his court, escaped with impunity, though regarded as the patron of the sect. He appears to have been employed in military transactions, and to have gained esteem as a brave and experienced officer. In 1410, he was joined with the Earl of Arundel in the command of an expedition against the Orleanists, and in favour of the Burgundians, two parties by which France was divided *.

The exorbitant power of the clergy received no check on the accession of Henry the Fifth, except that in some cases he showed himself superior in generosity of sentiment and humanity of feeling to his royal parent. Twelve commissioners were appointed as inquisitors of heresy, to examine into the state and progress of Lollardism in the University of Oxford. A synod of the province of Canterbury determined, that the new principles in religion had been mainly promoted by the influence of Lord Cobham, who had encouraged insubordination by sending out preachers without episcopal li

cense.

The Archbishop, Thomas

* Walsingham-Harding-Rymer.

Arundel, at the head of a large body of dignitaries, waited on the King at Kennington, and laid their complaints against the veteran warrior. Henry listened to their representation with calm and respectful attention, and expressed his regret that so worthy a character should have subjected himself to their censure; but wishing to preserve him, if possible, from unpleasant consequences, he recommended to the Archbishop to use reason and persuasion before he resorted to harsher measures; and intimated withal, that, as the fountain of honour and protector of civil dignity, he would have proper respect paid to the knighthood of the accused. He added, that he would himself discourse with the Baron on the subject of their allegations.

"Anon after," says Fox, "the King sent for the said Lord Cobham. And as he was come, he called him secretly, admonishing him betwixt him and him, to submit himself to his mother the holy church, and as an obedient child to acknowledge himself culpable. Unto whom the Christian knight made this answer; You, most worthy prince,' said he, I am always prompt and willing to obey, for so much as I know you a Christian King, and the appointed minister of God, bearing the sword to the punishment of evil doers, and for safeguard of them that be virtuous. Unto you, next my eternal God, owe I my whole obedience, and submit thereunto, as I have done ever, all I have, either of fortune or nature; ready at all times to fulfil whatsoever ye shall in the Lord command me. But as touching the Pope and his spirituality, I owe them neither suit nor service; forsomuch as I know him by the Scriptures to be the great Antichrist, the son of perdition, the open adversary of God, and the abomination standing in the holy place.' When the King had heard

this, with such-like sentences more, he would talk no longer with him, but left him so utterly. And as the Archbishop resorted again unto him for an answer, he gave him his full authority to cite him, examine him, and punish him, according to their devilish decrees, which they called the laws of the holy church *."

It is impossible not to pause before the picture of this interview, and admire the contrast there exhibited between the monarch and the knight: the latter, with holy faith but respectful allegiance, speaking of God's testimonies before kings, and not ashamed; the former, with a bigotry and pusillanimity unworthy his high station, virtually signing the death-warrant of a brave officer, by giving him up to the power and malice of his subtle and implacable enemies!

Cobham withdrew to his castle, about three miles from Rochester, and with a heavy heart, but high spirit, shut his gates against the messenger sent by the Primate to summon his appearance. The Archbishop then prevailed on Butler, door-keeper of the King's privy chamber, to accompany his apparitor, that the citation might arrive with royal sanction. But he spurned their craftiness, and defied them to seize him. Arundel then fixed the summons on the great door of the cathedral, but it was immediately torn down. He then condemned him for contumacy, menaced excommunication, and demanded the aid of the civil power to apprehend him †.

Finding matters proceeding to this extremity, and hoping that the King might relent, he drew up a confession of his faith, and delivering it in person to his sovereign, entreated him to judge whether he had deserved such hard measure. In this paper he first recited the

Fox's Acts and Monuments, p. 536. Wilkins's Concil. iii. p. 354.

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Apostles' Creed; then, by way of explanation, professed his belief in the Trinity, and acknowledged Christ as the only head of the church, which he divided into the blessed in heaven, those which are tormented in purgatory (if, says he, there is foundation in Scripture for any such place), and the righteous on earth. He then makes a curious classification of the church militant on earth, according to the feudal ideas of the times, into priesthood, knighthood, and commonalty: among whom the will of God is, that the one should aid the other, but not destroy the other. The priests, first of all, secluded from all worldliness, should conform their lives utterly to the examples of Christ and his Apostles. Evermore should they be occupied in preaching and teaching the Scriptures purely, and in giving wholesome examples of good living to the other two degrees of men. More modest also, more loving, gentle, and lowly in spirit should they be, than any other sorts of people. In knighthood are all they which bear sword by law of office. These should defend God's laws, and see that the Gospel be purely taught, conforming their lives to the same, and secluding all false preachers yea, those ought rather to hazard their lives, than suffer such wicked decrees as either blemish the eternal Testament of God, or yet hinder the free passage thereof, whereby heresies and schisms might spring in the church. For of none other arise they, as I suppose, than of erroneous constitutions, craftily first creeping in under hypocritical lies for advantage."

countries, for the nobles to draw their swords at the recital of the Creed *.

Cobham then professed to believe, that in the Sacrament are contained the body and blood under the likeness of bread and wine:

Finally, my faith is, that God will ask no more of a Christian in this life, than to obey the precepts of his blessed law. If any prelate of the church requireth more, or any other kind of obedience, he contemneth Christ, exalteth himself above God, and so becometh an open Antichrist." Henry ordered this confession to be forwarded to the Archbishop; on which, Cobham offered to bring a hundred knights, who would bear testimony to the innocency of his life and opinions. As the King returned no answer, he adjured him to permit him to vindicate his cause by single combat with any champion appointed by his accusers. To this request, which proceeded from the maxim in which he had been educated, that a challenge of this nature was a sacred appeal to divine omniscience, Henry made no reply. At this instant a person entered the chamber, and in the King's presence cited him to appear before the Primate. Cobham started at this summons, and exclaimed, "Since I can have no other justice, I appeal to the Pope at Rome!" The King angrily answered, "Thou shalt never prosecute thine appeal." He was then conveyed to the Tower.

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On the 23d of September, he was brought before the Archbishop, sitting in the chapter-house of St. Paul's, assisted by the Bishops of London and Winchester. Sir," said Arundel, "you stand here both detected of heresies, and also excommunicated for contumacy. Notwithstanding, we have as yet neither shown ourselves unwilling

* Wordsworth's Eccl. Biog. vol. i. p.

to give you absolution, nor yet do to this hour, provided you would meekly ask for it." Lord Cobham made no reply, except by requesting permission to read his sentiments on the articles in question. He stated, " 1. That the most worshipful sacrament of the altar is Christ's body in the form of bread. 2. That every man who would be saved must forsake sin, and do penance for sins already committed, with true confession, real contrition, and due satisfaction. 3. That images might be permitted as sensible objects to remind men of heavenly things; but that whoever paid divine worship to them was an idolater. 4. That as to pilgrimages, all men were pilgrims on earth towards happiness or misery; that an unrighteous man might go on pilgrimage to every quarter of the world, and yet lose his soul; but that a righteous man would be saved without going to Canterbury, Rome, or any other place."

The Archbishop told him, that the contents of his paper were in many respects orthodox and catholic; but that in other points he had not been sufficiently explicit. After some further conversation, the Primate informed him, that he would send him the determination of the church on those points, to which he expected decisive answers. The writing promised was to this effect:

"The faith and determination of the holy church, touching the blissful sacrament of the altar, is this, that after the sacramental words be once spoken, the material bread, that was before bread, is turned into Christ's very body; and the material wine, that was before wine, is turned into Christ's very blood. And so there remaineth from thenceforth no material bread

nor material wine, which were there before the sacramental words were spoken. Holy church hath determined, that every Christian man living here bodily upon the earth, ought to be absolved by an ordained priest, if he can gain access to him. Christ ordained St. Peter the Apostle to be his vicar here on earth, whose see is the holy church of Rome; and he granted, that the same power which he gave to Peter, should succeed to all Peter's successors, which we now call Popes of Rome; by whose power. he ordained, in particular churches, archbishops, bishops, parsons, curates, and other degrees, whom Christian men ought to obey, after the laws of the church of Rome. Lastly, holy church hath determined, that it is meritorious to a Christian man to go on a pilgrimage to holy places; and there to worship holy relics, and images of saints, apostles, martyrs, and confessors, approved by the church of Rome."

The pious veteran was shocked at this superstitious document. He reflected on their deplorable ignorance, as he sat in his apartment at the Tower; considering that God had given them over to impenitence and hardness of heart, on account of their unbelief, mourning over that bitterness of malice against him, which they had taken but little pains to conceal; and then kneeling down, he solemnly committed the keeping of his life into the hands of the Lord, begging the assistance of the Holy Spirit at his next examination; and comforting himself with that blessed promise, "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist."-Luke, xxi. 15.

[To be continued.]