The King of England was not discouraged by the check he had received. He wanted men possessed of talent and zeal—men resolved to attack the pope. Cambridge had given England a teacher who might be placed beside, and perhaps even above, Latimer and Tyndale. This was John Fryth. He thirsted for the truth; he sought God, and was determined to give himself wholly to Jesus Christ. One day Cromwell said to the king, ‘What a pity it is, your Highness, that a man so distinguished as Fryth in letters and sciences should be among the sectarians!’ Like Tyndale, he had quitted England. Cromwell, with Henry’s consent, wrote to Vaughan: ‘His Majesty strongly desires the reconciliation of Fryth, who (he firmly believes) is not so far advanced as Tyndale in the evil way. Always full of mercy, the king is ready to receive him to favor. Try to attract him charitably, politically.’ Vaughan immediately began his inquiries,—it was May, 1531,—but the first news he received was that Fryth, a minister of the Gospel, was just married in Holland. ‘This marriage,’ he wrote to the king, ‘may by chance hinder my persuasion.’[108] This was not all: Fryth was boldly printing, at Amsterdam, Tyndale’s answer to Sir Thomas More. Henry was forced to give him up, as he had given up his friend. He succeeded with none but Latimer, and even the chaplain told him many harsh truths. There was a decided incompatibility between the spiritual reform and the political reform. The work of God refused to ally itself with the work of the throne. The Christian faith and the visible Church are two distinct things. Some (and among them the Reformers) require Christianity—a living Christianity; others (and it was the case of Henry and his prelates) look for the Church and its hierarchy, and care little whether a living faith be found there or not. This is a capital error. Real religion must exist first; and then this religion must produce a true religious society. Tyndale, Fryth, and their friends desired to begin with religion; Henry and his followers with an ecclesiastical society hostile to faith. The king and the reformers could not, therefore, come to an understanding. Henry, profoundly hurt by the boldness of those evangelical men, swore that, as they would not have peace, they should have war, ... war to the knife. Footnote 91: ‘Dominus autem papa statim percussit cum pede suo coronam imperatoris et dejecit eam in terram.’—Tyndale, _Practice of Prelates_, p. 170 (Parker Soc.). Footnote 92: _History of the Reformation of the Sixteenth Century_, vol. v. Footnote 93: ‘Upon the promise of your Majesty, be content to repair into England.’—Vaughan to Henry VIII. Cotton MSS. Galba, bk. x. fol. 42. _Bible Ann._ i. p. 270. Footnote 94: ‘Whatsoever surety he could reasonably desire.’—Vaughan to Cromwell, ibid. p. 270. Footnote 95: _History of the Reformation of the Sixteenth Century_, tom. v. book xx. ch. 15. Footnote 96: