1534.]
THE CATHOLIC MARTYRS.
203
trusting to the interference of accident or providence. They comforted themselves with the hope that the world would speedily fall back into its old ways, that Christ and the saints would defend the Church against sacrilege, March.and that in the mean time there was no occasion for them to thrust themselves upon voluntary martyrdom.[1] But this position, natural as it was, became difficult to maintain when they were called upon not only themselves to consent to the changes, but to justify their consent to their congregations, and to explain to the people the grounds on which the Government had acted. The kingdom was by implication under an interdict,[2] yet the services went on as usual; the King was excommunicated; doubt hung over the succession; the facts were imperfectly known; and the never-resting friars mendicant were busy scattering falsehood and misrepresentation. It was of the highest moment that on all these important matters the mind of the nation should if possible be set at rest; and the clergy, whose loyalty was presumed rather than trusted, furnished the only means by which the Government
- ↑ 'These be no causes to die for,' was the favourite phrase of the time. It was the expression which the Bishop of London used to the Carthusian monks (Historia Martyrum Anglorum), and the Archhishop of York in his diocese generally—Ellis, third series, vol. ii. p. 375.
- ↑ Si Rex Præfatus, vel alii, inhibitioni ac prohibitioni et interdicto hujusmodi contravenerint, Regem ipsum ac alios omnes supradictos, sententias censuras et pœnas prædictas ex nunc prout ex tune incurrisse declaramus, et ut tales publicari ac publice nunciari et evitari—ac interdictum per totum regnum Angliæ sub dictis pœnis observari debere, volumus atque mandamus.—First Brief of Clement: Legrand, vol. iii. pp. 451–52. The Church of Rome, however, draws a distinction between a sentence implied and a sentence directly pronounced.
