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woLSEy. 233
utilized in two directions, the promotion of higlier
education, and a more effective supervision by the
fathers of the Church in the great centres of a growing
population. One thing is clear, that there was in
Wolsey's mind not even the faintest indication of a
breach with the great Patriarchate of the West. And
it is noteworthy that this diversion of monastic
property to objects totally different to the intentions
of those who originally bestowed it met with no disapproval
on the part of the Apostolic see, ominous as
were the forebodings of those amongst the churchmen
of the day whose conservative instincts were adverse
to any change whatever.
But there was a strong reforming spirit abroad in
the land. It was clear that disorders existed in the
Church which required purification and healing by
some powerful agency. In this country no single
leader sprung up, as Luther did in Germany, to attack
some definite abuse, as he had done with respect to
the system of Indulgences, or to propound some new
deductions from Holy Scripture, as when he taught
with such energy and fervour his doctrine of Justification
by Faith alone. Those who, like Colet and
others of a similar stamp, recognized the necessity of
reform and proclaimed with sufficient distinctness the
abuses which prevailed on every side, had no definitely-formed
idea of uprooting either doctrine or
ritual. They were distracted by no doubts respecting
either. Their only thought was to eliminate such
abuses as existed in either by reverting to a teaching
more primitive in its tone, more simple in its language
—teaching which, like that of Bede, was founded upon