Сн. Maurice had fallen when others stood. He was, as he says, CH. 9. an unworthy brother, a Saul among the prophets, A.D. 1535a Judas among the apostles, a child of Ephraim Story of turning himself back in the day of battle-for Channey. which his cowardice, while his brother monks were saints in heaven, he was doing penance in sorrow, tossing on the waves of the wide world. The early chapters contain a loving lingering picture of his cloister life-to him the perfection. of earthly happiness. It is placed before us, in all its superstition, its devotion, and its simplicity, the counterpart, even in minute details, of accounts of cloisters when monasticism was in the young vigour of its life, which had been written ten centuries before. St. Bede or St. Cuthbert might have found himself in the house of the London Carthusians, and he would have had few questions to ask, and no duties to learn or to unlearn. The form of the buildings would have seemed more elaborate; the notes of the organ would have added richer solemnity to the services; but the salient features of the scene would have been all familiar. He would have lived in a cell Unity of of the same shape, he would have thought the same tic life. thoughts, spoken the same words in the same language. The prayers, the daily life, almost the very faces with which he was surrounded, would have seemed all unaltered. A thousand years of the world's history had rolled by, and these lonely islands of prayer had remained still anchored in the stream; the strands of the ropes which held them, wearing now to a thread, and very near their last parting, but still unbroken. What they had the monas A. D. 1535. CH. 9. been they were; and, if Maurice Channey's description had come down to us as the account of the monastery in which Offa of Mercia did penance for his crimes, we could have detected no internal symptoms of a later age. Channey's of it. His pages are filled with the old familiar description stories of visions and miracles; of strange adventures befalling the chalices and holy wafers;* of angels with wax candles; innocent phantoms which flitted round brains and minds fevered by asceticism. There are accounts of certain fratres reprobi et eorum terribilis punitio—frail brethren and the frightful catastrophes which ensued to them.† Brother Thomas, who told stories out of doors, apud sæculares, was attacked one night by the devil; and the fiend would have strangled him but for the prayers of a companion. Brother George, who craved after the fleshpots of Egypt, was walking one day about the cloister, when he ought to have been at chapel, and the great figure upon the cross at the end of the gallery turned its back upon him as it hung, and drove him all but mad. Brother John Daly found fault with his dinner, and said that he would as soon eat toadsMira res! Justus Deus non fraudavit eum desiderio suo-his cell was for three months filled with toads. If he threw them into the fire, they hopped back to him unscorched; if he killed them, others came to take their place. But these bad brothers were rare exceptions. A.D. 1535. of Haugh prior. In general the house was perhaps the best ordered Cн. 9. in England. The hospitality was well sustained, the charities were profuse, and whatever we may think of the intellect which could busy itself with fancies seemingly so childish, the monks were true to their vows, and true to their duty as far as they comprehended what duty meant. Among many good, the prior John Haughton Character was the best. He was of an old English family, ton, the and had been educated at Cambridge, where he must have been the contemporary of Latimer. At the age of twenty-eight he took the vows as a monk, and had been twenty years a Carthusian at the opening of the troubles of the Reformation. He is described as 'small in stature, in figure graceful, in countenance dignified.' 'In manner he was most modest; in eloquence most sweet; in chastity without stain.' We may readily imagine his appearance; with that feminine austerity of expression which, as has been well said, belongs so peculiarly to the features of the medieval ecclesiastics. 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, The monks in common with their affiliated house at Sion, side of believed unwisely in the Nun of Kent; and, as Catherine. pious catholics, they regarded the reforming measures of the parliament with dismay and conster espouse the Queen A.D. 1535. CH. 9. nation. The year 1533, says Maurice,* 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 passed 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 exallegiance, ception of More and Fisher, the only recusants. and refuse. 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 continued to insist, and the prior being still unable to give other answer, he was sent with Father Humphrey, our proctor, to the Tower.' The prior There he remained for a month; and at the end of it he was persuaded by 'certain good and learned men't 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 They are required to take the oath of is per suaded to submit, sub conditione. *Historia Martyrum, cap. 9. Stokesley, Bishop of London, among others: State Papers, vol. i. pp. 423-4. A.D. 1535. dream. hesitate, as he returned the brethren assembled CH. 9. 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 The prior's 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 The monks 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 But at last came again, with the threat of instant imprison-` ment 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; God had prepared a worm that smote our gourd and made it to perish.'* 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, * Historia Martyrum, cap. 9. yield. |