[Sidenote: But at last yield.]

Such was the society of the monks of the Charterhouse, who, in an era too late for their continuance, and guilty of being unable to read the signs of the times, were summoned to wage unequal battle with the world.

From the commencement of the divorce cause they had espoused instinctively the queen's side; they had probably, in common with their affiliated house at Sion, believed unwisely in the Nun of Kent; and, as pious Catholics, they regarded the reforming measures of the parliament with dismay and consternation. The year 1533, says Maurice,[427] was ushered in with signs in heaven and prodigies upon earth, as if the end of the world was at hand; as indeed of the monks and the monks' world the end was truly at hand. And then came the spring of 1534, when the act was pa.s.sed cutting off the Princess Mary from the succession, and requiring of all subjects of the realm an oath of allegiance to Elizabeth, and a recognition of the king's marriage with Queen Anne. Sir Thomas More and Bishop Fisher went to the Tower, as we saw, rather than swear; and about the same time the royal commissioners appeared at the Charterhouse to require the submission of the brethren. The regular clergy through the kingdom had bent to the storm. The conscience of the London Carthusians was less elastic; they were the first and, with the exception of More and Fisher, the only recusants. "The prior did answer to the commissioners," Maurice tells us, "that he knew nothing of such matters, and could not meddle with them; and they continuing to insist, and the prior being still unable to give other answer, he was sent with Father Humphrey, our proctor, to the Tower." There he remained for a month; and at the end of it he was persuaded by "certain good and learned men"[428] that the cause was not one for which it was lawful to suffer. He undertook to comply, _sub conditione_, with some necessary reservations, and was sent home to the cloister. As soon as he returned, the brethren a.s.sembled in their chapter-house "in confusion and great perplexity," and Haughton told them what he had promised. He would submit, he said, and yet his misgivings foretold to him that a submission so made could not long avail. "Our hour, dear brethren," he continued, "is not yet come. In the same night in which we were set free I had a dream that I should not escape thus. Within a year I shall be brought again to that place, and then I shall finish my course." If martyrdom was so near and so inevitable, the remainder of the monks were at first reluctant to purchase a useless delay at the price of their convictions. The commissioners came with the lord mayor for the oath, and it was refused. They came again, with the threat of instant imprisonment for the whole fraternity; "and then," says Maurice, "they prevailed with us. We all swore as we were required, making one condition, that we submitted only so far as it was lawful for us so to do. Thus, like Jonah, we were delivered from the belly of this monster, this immanis ceta, and began again to rejoice like him, under the shadow of the gourd of our home. But it is better to trust in the Lord than in princes, in whom is no salvation; G.o.d had prepared a worm that smote our gourd and made it to perish."[429]

[Sidenote: The convent hears of the Treason Act.]

This worm, as may be supposed, was the act of supremacy, with the statute of treasons which was attached to it. It was ruled, as I have said, that inadequate answers to official inquiry formed sufficient ground for prosecution under these acts. But this interpretation was not generally known; nor among those who knew it was it certain whether the crown would avail itself of the powers which it thus possessed, or whether it would proceed only against such offenders as had voluntarily committed themselves to opposition. In the opening of the following year [1535] the first uncertainty was at an end; it was publicly understood that persons who had previously given cause for suspicion might be submitted to question. When this bitter news was no longer doubtful, the prior called the convent together, and gave them notice to prepare for what was coming. They lay already under the shadow of treason; and he antic.i.p.ated, among other evil consequences of disobedience, the immediate dissolution of the house. Even he, with all his forebodings, was unprepared for the course which would really be taken with them.

"When we were all in great consternation," writes our author, "he said to us:--

[Sidenote: The prior's address.]

"'Very sorry am I, and my heart is heavy, especially for you, my younger friends, of whom I see so many round me. Here you are living in your innocence. The yoke will not be laid on your necks, nor the rod of persecution. But if you are taken hence, and mingle among the Gentiles, you may learn the works of them, and having begun in the spirit you may be consumed in the flesh. And there may be others among us whose hearts are still infirm. If these mix again with the world, I fear how it may be with them; and what shall I say, and what shall I do, if I cannot save those whom G.o.d has trusted to my charge?'

"Then all who were present," says Channey, "burst into tears, and cried with one voice, 'Let us die together in our integrity, and heaven and earth shall witness for us how unjustly we are cut off.'

[Sidenote: If it may be so, the prior will make himself anathema for his brethren.]

"The prior answered, sadly,--'Would, indeed, that it might be so; that so dying we might live, as living we die--but they will not do to us so great a kindness, nor to themselves so great an injury. Many of you are of n.o.ble blood; and what I think they will do is this: Me and the elder brethren they will kill; and they will dismiss you that are young into a world which is not for you. _If, therefore, it depend on me alone--if my oath will suffice for the house--I will throw myself for your sakes on the mercy of G.o.d. I will make myself anathema; and to preserve you from these dangers, I will consent to the king's will._ If, however, they have determined otherwise--if they choose to have the consent of us all--the will of G.o.d be done. If one death will not avail, we will die all.'

"So then, bidding us prepare for the worst, that the Lord when he knocked might find us ready, he desired us to choose each our confessor, and to confess our sins one to another, giving us power to grant each other absolution.

[Sidenote: The brethren make their preparations.]

"The day after he preached a sermon in the chapel on the 59th Psalm,--'O G.o.d, Thou hast cast us off, Thou hast destroyed us;'[430] concluding with the words, 'It is better that we should suffer here a short penance for our faults, than be reserved for the eternal pains of h.e.l.l hereafter;'--and so ending, he turned to us and bade us all do as we saw him do. Then rising from his place he went direct to the eldest of the brethren, who was sitting nearest to himself, and kneeling before him, begged his forgiveness for any offence which in heart, word, or deed, he might have committed against him. Thence he proceeded to the next, and said the same; and so to the next, through us all, we following him and saying as he did, each from each imploring pardon."

Thus, with un.o.btrusive n.o.bleness, did these poor men prepare themselves for their end; not less beautiful in their resolution, not less deserving the everlasting remembrance of mankind, than those three hundred who in the summer morning sate combing their golden hair in the pa.s.ses of Thermopylae. We will not regret their cause; there is no cause for which any man can more n.o.bly suffer than to witness that it is better for him to die than to speak words which he does not mean. Nor, in this their hour of trial, were they left without higher comfort.

"The third day after," the story goes on, "was the ma.s.s of the Holy Ghost, and G.o.d made known his presence among us. For when the host was lifted up, there came as it were a whisper of air, which breathed upon our faces as we knelt. Some perceived it with the bodily senses; all felt it as it thrilled into their hearts. And then followed a sweet, soft sound of music, at which our venerable father was so moved, G.o.d being thus abundantly manifest among us, that he sank down in tears, and for a long time could not continue the service--we all remaining stupified, hearing the melody, and feeling the marvellous effects of it upon our spirits, but knowing neither whence it came nor whither it went. Only our hearts rejoiced as we perceived that G.o.d was with us indeed."

[Sidenote: The government are in no haste to enforce the statutes.]

Comforted and resolute, the brotherhood awaited patiently the approach of the commissioners; and they waited long, for the crown was in no haste to be severe. The statutes had been pa.s.sed in no spirit of cruelty; they were weapons to be used in case of extremity; and there was no attempt to enforce them until forbearance was misconstrued into fear. Sir Thomas More and the Bishop of Rochester remained unquestioned in the Tower, and were allowed free intercourse with their friends. The Carthusian monks were left undisturbed, although the att.i.tude which they had a.s.sumed was notorious, and although the prior was known to forbid his penitents in confession to acknowledge the king's supremacy. If the government was at length driven to severity, it was because the clergy forced them to it in spite of themselves.

[Sidenote: Conduct of the clergy.]

The clergy had taken the oath, but they held themselves under no obligation to observe it; or if they observed the orders of the crown in the letter, they thwarted those orders in the spirit. The Treason Act had for awhile overawed them; but finding that its threats were confined to language, that months pa.s.sed away, and that no person had as yet been prosecuted, they fell back into open opposition, either careless of the consequences, or believing that the government did not dare to exert its powers. The details of their conduct during the spring months of this year I am unable to discover; but it was such as at length, on the 17th of April, provoked the following circular to the lords-lieutenant of the various counties:[431]--

[Sidenote: Circular of the 17th of April.]

[Sidenote: The clergy in divers places continue to pray for the pope.]

[Sidenote: The king commands that all persons so doing shall be arrested.]

"Right trusty and well-beloved cousin, we greet you well; and whereas it has come to our knowledge that sundry persons, as well religious as secular priests and curates in their parishes and in divers places within this our realm, do daily, as much as in them is, set forth and extol the jurisdiction of the Bishop of Rome, otherwise called the Pope; sowing their seditious, pestilent, and false doctrines; praying for him in the pulpit and making him a G.o.d; to the great deceit of our subjects, bringing them into errours and evil opinions; more preferring the power, laws, and jurisdiction of the said Bishop of Rome than the most holy laws and precepts of Almighty G.o.d: We therefore, minding not only to proceed for an unity and quietness among our said subjects, but also greatly coveting and desiring them to be brought to a knowledge of the mere verity and truth, and no longer to be seduced with any such superst.i.tious and false doctrines of any earthly usurper of G.o.d's laws--will, therefore, and command you, that whensoever ye shall hear of any such seditious persons, ye indelayedly do take and apprehend them, or cause them to be apprehended and taken, and so committed to ward, there to remain without bail or mainprize, until, upon your advertis.e.m.e.nt thereof to us and to our council, ye shall know our further pleasure.

HENRY R."

[Sidenote: The Carthusians are called upon to acknowledge the royal supremacy.]

[Sidenote: The reason for the conduct of the government.]

In obvious connexion with the issue of this publication, the monks of the Charterhouse were at length informed that they would be questioned on the supremacy. The great body of the religious houses had volunteered an outward submission. The London Carthusians, with other affiliated establishments, had remained pa.s.sive, and had thus furnished an open encouragement to disobedience. We are instinctively inclined to censure an interference with persons who at worst were but dreamers of the cloister; and whose innocence of outward offences we imagine might have served them for a shield. Unhappily, behind the screenwork of these poor saints a whole Irish insurrection was blazing in madness and fury; and in the northern English counties were some sixty thousand persons ready to rise in arms. In these great struggles men are formidable in proportion to their virtues. The n.o.blest Protestants were chosen by the Catholics for the stake. The f.a.gots were already growing which were to burn Tyndal, the translator of the Bible. It was the habit of the time, as it is the habit of all times of real danger, to spare the mult.i.tude but to strike the leaders, to make responsibility the shadow of power, to choose for punishment the most efficacious representatives of the spirit which it was necessary to subdue.

The influence of the Carthusians, with that of the two great men who were following the same road to the same goal, determined mult.i.tudes in the att.i.tude which they would a.s.sume, and in the duty which they would choose. The Carthusians, therefore, were to be made to bend; or if they could not be bent, to be made examples in their punishment, as they had made themselves examples in their resistance. They were n.o.ble and good; but there were others in England good and n.o.ble as they, who were not of their fold; and whose virtues, thenceforward more required by England than cloistered asceticisms, had been blighted under the shadow of the papacy. The Catholics had chosen the alternative, either to crush the free thought which was bursting from the soil, or else to be crushed by it; and the future of the world could not be sacrificed to preserve the exotic graces of mediaeval saints. They fell, gloriously and not unprofitably. They were not allowed to stay the course of the Reformation; but their sufferings, n.o.bly borne, sufficed to recover the sympathy of after-ages for the faith which they professed. Ten righteous men were found in the midst of the corruption to purchase for Romanism a few more centuries of tolerated endurance.

[Sidenote: The prior with three others are sent to the Tower,]

[Sidenote: And brought to trial, April 28.]

To return to the narrative of Maurice Channey. Notice of the intention of the government having been signified to the order, Father Webster and Father Lawrence, the priors of the two daughter houses of Axholm and Belville, came up to London three weeks after Easter, and, with Haughton, presented themselves before Cromwell with an entreaty to be excused the submission. For answer to their pet.i.tion they were sent to the Tower, where they were soon after joined by Father Reynolds, one of the recalcitrant monks of Sion. These four were brought on the 26th of April before a committee of the privy council, of which Cromwell was one. The act of supremacy was laid before them, and they were required to signify their acceptance of it. They refused, and two days after they were brought to trial before a special commission. They pleaded all "not guilty." They had of course broken the act; but they would not acknowledge that guilt could be involved in disobedience to a law which was itself unlawful. Their words in the Tower to the privy council formed the matter of the charge against them. It appears from the record that on their examination, "they, treacherously machinating and desiring to deprive the king our sovereign lord of his t.i.tle of supreme Head of the Church of England, did openly declare and say, the king our sovereign lord is not supreme Head on earth of the Church of England."[432]

[Sidenote: Haughton's language at the bar.]

But their conduct on the trial, or at least the conduct of Haughton, spared all difficulty in securing a conviction. The judges pressed the prior "not to shew so little wisdom as to maintain his own opinion against the consent of the realm." He replied, that he had resolved originally to imitate the example of his Master before Herod, and say nothing. "But since you urge me," he continued, "that I may satisfy my own conscience and the consciences of these who are present, I will say that our opinion, if it might go by the suffrages of men, would have more witnesses than yours. You can produce on your side but the parliament of a single kingdom; I, on mine, have the whole Christian world except that kingdom. Nor have you all even of your own people. The lesser part is with you. The majority, who seem to be with you, do but dissemble, to gain favour with the king, or for fear they should lose their honours and their dignities."

Cromwell asked him of whom he was speaking. "Of all the good men in the realm," he replied; "and when his Majesty knows the truth, I know well he will be beyond measure offended with those of his bishops who have given him the counsel which he now follows."

"Why," said another of the judges, "have you, contrary to the king's authority within the realm, persuaded so many persons as you have done to disobey the king and parliament?"

[Sidenote: Thursday, April 29.]

[Sidenote: The prisoners are condemned.]

"I have declared my opinion," he answered, "to no man living but to those who came to me in confession, which in discharge of my conscience I could not refuse. But if I did not declare it then, I will declare it now, because I am thereto obliged to G.o.d."[433] He neither looked for mercy nor desired it. A writ was issued for the return of a petty jury the following day. The prisoners were taken back to the Tower, and the next morning were brought again to the bar. Feron and Hale, the two priests whose conversation had been overheard at Sion, were placed on their trial at the same time. The two latter threw themselves on the mercy of the court. A verdict of guilty was returned against the other four. The sentence was for the usual punishment of high treason. Feron was pardoned; I do not find on what account. Hale and the Carthusians were to suffer together. When Haughton heard the sentence, he merely said, "This is the judgment of the world."[434]

[Sidenote: May 4. The execution.]

[Sidenote: They are brought to the scaffold in their habits.]

An interval of five days was allowed after the trial. On the 4th of May, the execution took place at Tyburn, under circ.u.mstances which marked the occasion with peculiar meaning. The punishment in cases of high treason was very terrible. I need not dwell upon the form of it. The English were a hard, fierce people; and with these poor sufferers the law of the land took its course without alleviation or interference. But another feature distinguished the present execution. For the first time in English history, ecclesiastics were brought out to suffer in their habits, without undergoing the previous ceremony of degradation.

Thenceforward the world were to know, that as no sanctuary any more should protect traitors, so the sacred office should avail as little; and the hardest blow which it had yet received was thus dealt to superst.i.tion, shaking from its place in the minds of all men the key-stone of the whole system.

[Sidenote: Haughton dies first.]

[Sidenote: The council urges the rest to submit, but in vain.]

To the last moment escape was left open, if the prisoners would submit.

Several members of the council attended them to the closing scene, for a last effort of kindness; but they had chosen their course, and were not to be moved from it. Haughton, as first in rank, had the privilege of first dying. When on the scaffold, in compliance with the usual custom, he spoke a few touching and simple words to the people. "I call to witness Almighty G.o.d," he said, "and all good people, and I beseech you all here present to bear witness for me in the day of judgment, that being here to die, I declare that it is from no obstinate rebellious spirit that I do not obey the king, but because I fear to offend the Majesty of G.o.d. Our holy mother the church has decreed otherwise than the king and the parliament have decreed, and therefore, rather than disobey the church, I am ready to suffer. Pray for me, and have mercy on my brethren, of whom I have been the unworthy prior." He then knelt down, repeating the first few verses of the 31st Psalm,[435] and after a few moments delivered himself to the executioner. The others followed, undaunted. As one by one they went to their death, the council, at each fresh horrible spectacle, urged the survivors to have pity on themselves; but they urged them in vain. The faces of these men did not grow pale; their voices did not shake; they declared themselves liege subjects of the king, and obedient children of holy church; "giving G.o.d thanks that they were held worthy to suffer for the truth."[436] All died without a murmur. The stern work was ended with quartering the bodies; and the arm of Haughton was hung up as a b.l.o.o.d.y sign over the archway of the Charterhouse, to awe the remaining brothers into submission.

[Sidenote: June 10. Three more Carthusians tried and executed.]

But the spirit of the old martyrs was in these friars. One of them, like the Theban sister, bore away the honoured relic and buried it; and all resolved to persist in their resigned opposition. Six weeks were allowed them to consider. At the end of that time three more were taken, tried, and hanged;[437] and this still proving ineffectual, Cromwell hesitated to proceed.

[Sidenote: Cromwell hesitates.]

[Sidenote: Close of the story of the Carthusians.]