naver allowed him to believe beforehand that a track which he had chosen could lead to any conclusion except that to which he had arranged that it should lead. With, an intellect endlessly fertile in finding reasons to justify what he desired, he could see no justice on any side but his own, or understand that it was possible to disagree with him except from folly or ill-feeling. Starting always with a foregone conclusion, he arrived of course where he wished to arrive. His 'Glasse of Truth' is a very picture of his mind. 'If the marshall of the host bids us do anything,' he said, 'shall we do it if it be against the great captain? Again, if the great captain bid us do anything, and the king or the emperor commandeth us to do another, dost thou doubt that we must obey the commandment of the king or emperor, and contemn the commandment of the great captain? Therefore if the king or the emperor bid one thing, and God another, we must obey God, and contemn and not regard neither king nor emperor.' And, therefore, he argued, 'we are not to obey the Pope, when the Pope commands what is unlawful.'[1] These were but many words to prove what the Pope would not have questioned; and either they concluded nothing or the conclusion was assumed.
We cannot but think that among the many misfortunes of Henry's life his theological training was the greatest; and that directly or indirectly it was the parent of all the rest. If in this unhappy business he had trusted only to his instincts as an English statesman; if he had
- ↑ Glasse of Truth, p. 144.
