Numerous gross calumnies have been circulated against the Society of Jesus. The dread of a return to that deplorable intellectual and moral slavery of the pre-Reformation days is so intense, that a calm, dispassionate consideration of Jesuit history is almost impossible. But after all just concessions have been made, two indisputable facts confront the student: first, the universal antagonism to the order, of the church that gave birth to it, as well as of the states that have suffered from its meddling in political affairs; and second, the complete failure of the order's most cherished schemes. France, Germany, Switzerland, Spain, Great Britain and other nations, have been compelled in sheer self-defence to expel it from their territories. Such a significant fact needs some other explanation than that the Jesuit has incurred the enmity of the world merely for preaching the love of God.
Clement XIV., when solemnly pronouncing the dissolution of the order, at the time his celebrated bull, entitled "Dominus ac Redemptor Noster" which was signed July 21, 1773, was made public, justified his action in the following terms: "Recognizing that the members of this society have not alittle troubled the Christian commonwealth, and that for the welfare of Christendom it were better that the order should disappear," etc. When Rome thus delivers herex cathedraopinion concerning her own order, an institution which she knows better than any one else, one cannot fairly be charged with prejudice and sectarianism in speaking evil of it.
But while there is much to be detested in the methods of the order, history does not furnish another example of such self-abnegation and intense zeal as the Jesuits have shown in the prosecution of their aims. They planted missions in Japan, China, Africa, Ceylon, Madagascar, North and South America.
In Europe the Mendicant friars by their coarseness had disgusted the upper classes; the affable and cultured Jesuit won their hearts. The Jesuits became chaplains in noble families, learned the secrets of every government in Europe, and became the best schoolmasters in the age. They were to be found in various disguises in every castle of note and in every palace. "There was no region of the globe," says Macaulay, "no walk of speculative oractive life in which Jesuits were not to be found." That they were devoted to their cause no one can deny. They were careless of life and, as one facetiously adds, of truth also. They educated, heard confessions, plotted crimes and revolutions, and published whole libraries. Worn out by fatigue, the Jesuits still toiled on with marvelous zeal. Though hated and opposed, they wore serene and cheerful countenances. In a word, they had learned to control every faculty and every passion, and to merge every human aspiration and personal ambition into the one supreme purpose of conquering an opposing faith and exalting the power of priestly authority. They hold up before the subjects of the King of Heaven a wonderful example of loving and untiring service, which should be emulated by every servant of Christ who too often yields an indifferent obedience to Him whom he professes to love and to serve.
Francis Parkman, in his brilliant narrative of "The Jesuits in North America," presents the following interesting contrast between the Puritan and the Jesuit: "To the mind of the Puritan, heaven was God's throne; but no less was the earth Hisfootstool; and each in its degree and its kind had its demands on man. He held it a duty to labor and to multiply; and, building on the Old Testament quite as much as on the New, thought that a reward on earth as well as in heaven awaited those who were faithful to the law. Doubtless, such a belief is widely open to abuse, and it would be folly to pretend that it escaped abuse in New England; but there was in it an element manly, healthful and invigorating. On the other hand, those who shaped the character, and in a great measure the destiny, of New France had always on their lips the nothingness and the vanity of life. For them, time was nothing but a preparation for eternity, and the highest virtue consisted in a renunciation of all the cares, toils and interests of earth. That such a doctrine has often been joined to an intense worldliness, all history proclaims; but with this we have at present nothing to do. If all mankind acted on it in good faith, the world would sink into decrepitude. It is the monastic idea carried into the wide field of active life, and is like the error of those who, in their zeal to cultivate their higher nature, suffer the neglected body to dwindle and pine, tillbody and mind alike lapse into feebleness and disease."
Notwithstanding the success of the Jesuits in stopping the progress of the Reformation, it may be truthfully said that they have failed. The principles of the Reformation dominate the world and are slowly modifying the Roman church in America. "In truth," says Macaulay, "if society continued to hold together, if life and property enjoyed any security, it was because common sense and common humanity restrained men from doing what the order of Jesus assured them they might with a safe conscience do." Our hope for the future progress of society lies in the guiding power of this same common sense and common humanity.
The restoration of the order by Pius VII., August 7th, 1814, while it renewed the papal favor, did not allay the hostility of the civil powers. Various states have expelled them since that time, and wherever they labor, they are still the objects of open attack or ill-disguised suspicion. Although the order still shows "some quivering in fingers and toes," as Carlyle expresses it, the principles of the Reformation are too widely believed, and its benefitstoo deeply appreciated, to justify any hope or fear of the ultimate triumph of Jesuitism.
So the Christian monk has greatly changed since he first appeared in the deserts of Nitria, in Egypt. He has come from his den in the mountains to take his seat in parliaments, and find his home in palaces. He is no longer filthy in appearance, but elegant in dress and courtly in manner. He has exchanged his rags for jewels and silks. He is no longer the recluse of the lonely cliffs, chatting with the animals and gazing at the stars. He is a man of the world, with schemes of conquest filling his brain and a love of dominion ruling his heart. He is no longer a ditch-digger and a ploughman, but the proud master of councils or the cultured professor of the university. He still swears to the three vows of celibacy, poverty and obedience, but they do not mean the same thing to him that they did to the more ignorant, less cultured, but more genuinely frank monk of the desert. Yes, he has all but completely lost sight of his ancient monastic ideal.He professes the poverty of Christ, but he cannot follow even so simple a man as his Saint Francis.
It is a long way from Jerome to Ignatius, but the end of the journey is nigh. Loyola is the last type of monastic life, or changing the figure, the last great leader in the conquered monastic army. The good within the system will survive, its truest exponents will still fire the courage and win the sympathy of the devout, but best of all, man will recover from its poison.
The rise of Protestantism accelerated the decline and final ruin of the monasteries. The enthusiasm of the Mendicants and the culture of the Jesuits failed to convince the governments of Europe that monasticism was worthy to survive the destruction awaiting so many medieval institutions. The spread of reformatory opinions resulted in a determined and largely successful attack upon the monasteries, which were rightly believed to constitute the bulwark of papal power. So imperative were the popular demands for a change, that popes and councils hastened to urge the members of religious orders to abolish existing abuses by enforcing primitive rules. But while Rome practically failed in her attempted reformations, the Protestant reformers in church and state were widely successful in eithercurtailing the privileges and revenues of the monks or in annihilating the monasteries.
Since the sixteenth century the leading governments of Europe, even including those in Catholic countries, have given tangible expression to popular and political antagonism to monasticism, by the abolition of convents, or the withdrawal of immunities and favors, for a long time a source of monastic revenue and power. The results of this hostility have been so disastrous, that monasticism has never regained its former prestige and influence. Several of the older orders have risen from the ruins, and a few new communities have appeared, some of which are distinguished by their most laudable ministrations to the poor and the sick, or by their educational services. Yet notwithstanding the modifications of the system to suit the exigencies of modern times, it seems altogether improbable that the monks will ever again wield the power they possessed before the Reformation,
In the present chapter attention will be confined to the dissolution of the monasteries under Henry VIII., in England. The suppression in that country was occasioned partly by peculiar, local conditions,and was more radical and permanent than the reforms in other lands, yet it is entirely consistent with our general purpose to restrict this narrative to English history. Penetrating beneath the varying externalities attending the ruin of the monasteries in Germany, Spain, France, Switzerland, Italy, and other countries, it will be found that the underlying cause of the destruction of the monasteries was that the monastic ideal conflicted with the spirit of the modern era. A conspicuous and dramatic example of this struggle between medievalism, as embodied in the monastic institution, and modern political, social and religious ideals, is to be found in the dissolution of the English monasteries. The narrative of the suppression in England also conveys some idea of the struggle that was carried on throughout Europe, with varying intensity and results.
There is no more striking illustration of the power of the personal equation in the interpretation of history than that afforded by the conflicting opinions respecting the overthrow of monasticism in England. Those who mourn the loss of the monasteries cannot find words strong enough with which to condemn Henry VIII., whom they regardas "unquestionably the most unconstitutional, the most vicious king that ever wore the English crown." Forgetting the inevitable cost of human freedom, and lightly passing over the iniquities of the monastic system, they fondly dwell upon the departed glory of the ancient abbeys. They recall with sadness the days when the monks chanted their songs of praise in the chapels, or reverently bent over their books of parchment, bound in purple and gold, not that they might "winnow the treasures of knowledge, but that they might elicit love, compunction and devotion." The charming simplicity and loving service of the cloister life, in the days of its unbroken vows, appeal to such defenders of the monks with singular potency.
Truly, the fair-minded should attempt to appreciate the sorrow, the indignation and the love of these friends of a ruined institution. Passionless logic will never enable one to do justice to the sentiments of those who cannot restrain their tears as they stand uncovered before the majestic remains of a Melrose Abbey, or properly to estimate the motives and methods of those who laid the mighty monastic institution in the dust.
Before considering the actual work of suppression, it may be interesting to glance at the royal destroyer and his times. The character of Henry VIII. is utterly inexplicable to many persons, chiefly because they do not reflect that even the inconsistencies of a great man may be understood when seen in the light of his times. A masterly and comprehensive summary of the virtues and vices of the Tudor monarch, who has been described as "the king, the whole king, and nothing but the king," may be found in "A History of Crime in England," by Luke Owen Pike. The distinguished author shows that in his brutality, his love of letters, his opposition to Luther, his vacillation in religious opinions, King Henry reflects with remarkable fidelity the age in which he lived, both in its contrasts and its inconsistencies. "It is only the previous history of England which can explain all the contradictions exhibited in his conduct,--which can explain how he could be rapacious yet sometimes generous, the Defender of the Faith yetunder sentence of excommunication, a burner of heretics yet a heretic himself, the pope's advocate yet the pope's greatest enemy, a bloodthirsty tyrant yet the best friend to liberty of thought in religion, an enthusiast yet a turncoat, a libertine and yet all but a Puritan. He was sensual because his forefathers had been sensual from time immemorial, rough in speech and action because there had been but few men in Britain who had been otherwise since the Romans abandoned the island. He was superstitious and credulous because few were philosophical or gifted with intellectual courage. Yet he had, what was possessed by his contemporaries, a faint and intermittent thirst for knowledge, of which he himself hardly knew the meaning." Henry was shrewd, tenacious of purpose, capricious and versatile. In spite of his unrestrained indulgences and his monstrous claims of power, which, be it remembered, he was able to enforce, and notwithstanding any other vices or faults that may be truthfully charged against him, he was, on the whole, a popular king. Few monarchs have ever had to bear such a strain as was placed upon his abilities and character. Rare have been the periods that havewitnessed such confusion of principles, social, political and religious. Those were the days when liberty was at work, "but in a hundred fantastical and repulsive shapes, confused and convulsive, multiform, deformed." Blind violence and half-way reforms characterized the age because the principles that were to govern modern times were not yet formulated.
Judged apart from his times Henry appears as an arrogant, cruel and fickle ruler, whose virtues fail to atone for his vices. But still, with all his faults, he compares favorably with preceding monarchs and even with his contemporaries. If he had possessed less intelligence, courage and ambition, he would not now be so conspicuous for his vices, but the history of human liberty and free institutions, especially in England, would have been vastly different. His praiseworthy traits were not sufficiently strong to enable him to control his inherited passions, but they were too regnant to permit him to submit without a struggle to the hierarchy which had dominated his country so many centuries. Such was
"the majestic lord,That broke the bonds of Rome."
Many causes and incidents contributed to the progress of the reformation in England, and to the demolition of the monasteries. Only a few of them can be given here, and they must be stated with a brevity that conveys no adequate conception of their profound significance.
Henry VIII. ascended the throne, in the year 1509, when eighteen years of age. In 1517, Luther took his stand against Rome. Four years later Henry wrote a treatise in defence of the Seven Sacraments and in opposition to the German reformer. For this princely service to the church the king received the title "Defender of the Faith" from Pope Leo X.
About 1527 it became known that Henry was questioning the validity of his marriage with Catharine of Aragon, whom he had married when he was twelve years old. She was the widow of his brother Arthur. The king professed conscientious scruples about his marriage, but undoubtedly his desire for male offspring, and later, his passionfor Anne Boleyn, prompted him to seek release from his queen. In 1529, Henry and Catharine stood before a papal tribunal, presided over by Cardinal Wolsey, the king's prime minister, and Cardinal Campeggio, from Rome, for the purpose of determining the validity of the royal marriage. The trial was a farce. The enraged king laid the blame upon Wolsey, and retired him from office. The great cardinal was afterwards charged with treason, but died broken-hearted, on his way to the Tower, November 29, 1530.
The breach between Henry and Rome, complicated by numerous international intrigues, widened rapidly. Henry began to assume an attitude of bold defiance toward the pope, which aroused the animosity of the Catholic princes of Europe.
Notwithstanding the desire of a large body of the English people to remain faithful to Rome, the dangers which menaced their country from abroad and the ecclesiastical abuses at home, which had been a fruitful cause for complaint for many years, tended to lessen the ancient horror of heresy and schism, and inclined them to support their king. Another factor that assisted in preparing the Englishpeople for the destruction of the monasteries was Lollardism. As an organized sect, the Lollards had ceased to exist, but the spirit and the doctrines of Wyclif did not die. A real and a vital connection existed between the Lollards of the fourteenth, and the reformers of the sixteenth, centuries. In Henry's time, many Englishmen held practically the same views of Rome and of the monks that had been taught by Wyclif[I].
A considerable number of Henry's subjects, however, while ostensibly loyal to him, were inwardly full of hot rebellion. The king was surrounded with perils. The princes of the Continent were eagerly awaiting the bull for his excommunication. Henry's throne and his kingdom might at any moment be given over by the pope to invasion by the continental sovereigns.
Reginald Pole, afterwards cardinal, a cousin of the king, and a strong Catholic, stood ready to betray the interests of his country to Rome. Writing to the king, he said: "Man is against you; God is against you; the universe is against you; what can you look for but destruction?" "Dream not,Caesar," he encouragingly declared to Emperor Charles V., "that all generous hearts are quenched in England; that faith and piety are dead. In you is their trust, in your noble nature, and in your zeal for God--they hold their land till you shall come." Thus, on the testimony of a Roman Catholic, there were traitors in England waiting only for the call of Charles V., "To arms!" Pole was in full sympathy with all the factions opposed to the king, and stood ready to aid them in their resistance. He publicly denounced the king in several continental countries.
The monks were especially enraged against Henry. They did all they could to inflame the people by preaching against him and the reformers. Friar Peyto, preaching before the king, had the assurance to say to him: "Many lying prophets have deceived you, but I, as a true Micah, warn you that the dogs will lick your blood as they did Ahab's." While the courage of this friar is unquestioned, his defiant attitude illustrates the position occupied by the monks toward those who favored separation from Rome. The whole country was at white heat. The friends of Rome looked uponHenry as an incarnate fiend, a servant of the devil and an enemy of all religion. Many of them opposed him with the purest and best motives, believing that the king was really undermining the church of God and throwing society into chaos.
In 1531, the English clergy were coerced into declaring that Henry was "the protector and the supreme head of the church and of the clergy of England," which absurd claim was slightly modified by the words, "in so far as is permitted by the law of Christ." Chapuys, in one of his despatches informing Charles V. of this action of convocation, said that it practically declared Henry the Pope of England. "It is true," he wrote, "that the clergy have added to the declaration that they did so only so far as permitted by the law of God. But that is all the same, as far as the king is concerned, as if they had made no reservation, for no one will now be so bold as to contest with his lord the importance of the reservation." Later on, Chapuys says that the king told the pope's nuncio that "if the pope would not show him more consideration, he would show the world that the pope had no greater authority than Moses, and that every claimnot grounded on Scripture was mere usurpation; that the great concourse of people present had come solely and exclusively to request him to bastinado the clergy, who were hated by both nobles and the people." ("Spanish Despatches," number 460.)
Parliament, in 1534, conferred on Henry the title "Supreme Head of the Church of England," and empowered him "to visit, and repress, redress, reform, order, correct, restrain, or amend all errors, heresies, abuses, offences, contempts, and enormities, which fell under any spiritual authority or jurisdiction." The "Act of Succession" was also passed by Parliament, cutting off Princess Mary and requiring all subjects to take an oath of allegiance to Elizabeth.
It was now an act of treason to deny the king's supremacy. All persons suspected of disloyalty were required to sign an oath of allegiance to Henry, and to Elizabeth as his successor, and to acknowledge the supremacy of the king in church and state. This resulted in the death of some prominent men in the realm, among them Sir Thomas More. In the preamble of the oath prescribed by law, the legality of the king's marriagewith Anne was asserted, thus implying that his former marriage with Catharine was unlawful. More was willing to declare his allegiance to the infant Elizabeth, as the king's successor, but his conscience would not permit him to affirm that Catharine's marriage was unlawful.
The life of the brilliant and lovable More is another illustration of the mental confusions and inconsistencies of that age. As an apostle of culture he favored the new learning, and yet he viewed the gathering momentum of reformatory principles with alarm, and cast in his lot with the ultra-conservatives. Four years of his young manhood were spent in a monastery. He devoted his splendid talents to a criticism of English society, and recommended freedom of conscience, yet he became an ardent foe of reform and even a persecutor of heretics, of whom he said: "I do so detest that class of men that, unless they repent, I am the worst enemy they have." When a man, whom even Protestant historians hasten to pronounce "the glory of his age," so magnificent were his talents and so blameless his character, was tainted with superstition, and sanctioned the persecution of liberal thinkers,is it remarkable that inferior intellects should have been swayed by the brutality and tyranny of the times?
The unparalleled claims of Henry and his attitude toward the pope made the breach between England and Rome complete, but many years of painful internal strife and bloodshed were to elapse before the whole nation submitted to the new order of things, and before that subjective freedom from fear and superstition without which formal freedom has little value, was secured.
The breach with Rome was essential to the attainment of that religious and political freedom that England now enjoys. But the first step toward making that separation an accomplished fact, acquiesced in by the people as a whole, was to break the power of the monastic orders. It may possibly be true that the same ends would have been eventually attained by trusting to the slower processes of social evolution, but the history of the Latin nations of Europe would seem to prove the contrary. As the facts stand it would appear that peace and progress were impossible with thousands of monks sowing seeds of discord, and employing every measure, fairor foul, to win the country back to Rome. Gairdner and others argue that Henry was far too powerful a king to have been successfully resisted by the pope, unless the pope was backed by a union of the Christian princes, which was then impracticable. That fact may make the execution of More, Fisher and the Charterhouse monks inexcusable, but it by no means proves that Henry would have been strong enough to maintain his position if the monasteries had been permitted to exist as centers of organized opposition to his will. Many of the monks, when pressed by the king's agents, took the oath of allegiance. Threats, bribes and violence were used to overcome the opposition of the unwilling.
It is quite evident that the king's purpose to destroy the whole monastic institution was partly the result of the determined resistance which the monks offered to his authority. The contest between the king and the monks was exceedingly fierce and bloody. Many good men lost their lives and many innocent persons suffered grievously.Perhaps the most pathetic incident in the sanguinary struggle between the king and the monks was the tragic fall of the Charterhouse of London. The facts are given at length by Froude, in his "History of England," who bases his account on the narrative of Maurice Channey, one of the monks who escaped death by yielding to the king. The unhappy monk confesses that he was a Judas among the apostles, and in a touching account of the ruin that came upon his monastic retreat he praises the boldness and fidelity of his companions, who preferred death to what seemed to them dishonor.
The pages of Channey are filled with the most improbable stories of miracles, but his charming picture of the cloister life of the Carthusians is doubtless true to reality. The Carthusian fathers were the best fruit of monasticism in England. To a higher degree than any of the other monastic orders they maintained a good discipline and preserved the spirit of their founders. "A thousand years of the world's history had rolled by," says Froude, "and these lonely islands of prayer had remained still anchored in the stream; the strands of the ropes which held them, wearing now to athread, and very near their last parting, but still unbroken." In view of the undisputed purity and fearlessness of these noble monks, a recital of their woes will place the case for the monastic institution in the most favorable light.
Channey says the year 1533 was ushered in with signs,--the end of the world was nigh. Yes, the monk's world was drawing to a close; the moon, for him, was turning into blood, and the stars falling from heaven.
More and Fisher were in the Tower. The former's splendid talents and noble character still swayed the people. It was no time for trifling; the Carthusian fathers must take the oath of allegiance or perish. So one morning the royal commissioners appeared before the monastery door of the Charterhouse to demand submission. Prior Houghton answered them: "I know nothing of the matter mentioned; I am unacquainted with the world without; my office is to minister to God, and to save poor souls from Satan." He was committed to the Tower for one month. Then Dr. Bonner persuaded the prior to sign with "certain reservations." He was released and went back to his cloister-cell to weep.Calling his monks together he said he was sorry; it looked like deceit, but he desired to save his brethren and their order. The commissioners returned; the monks were under suspicion; the reservations were disliked, and they must sign without conditions. In great consternation the prior assembled the monks. All present cried out: "Let us die together in our integrity, and heaven and earth shall witness for us how unjustly we are cut off." Prior Houghton conceived a generous idea. "If it depends on me alone; if my oath will suffice for the house, I will throw myself on the mercy of God; I will make myself anathema, and to preserve you from these dangers, I will consent to the king's will." Thus did the noble old man consent to go into heaven with a lie on his conscience, hoping to escape by the mercy of God, because he sought to save the lives of his brethren. But all this was of no avail; Cromwell had determined that this monastery must fall, and fall it did. The monks prepared for their end calmly and nobly; beginning with the oldest brother, they knelt before each other and begged forgiveness for all unkindness and offence. "Not less deserving," says Froude, "the everlasting remembrancesof mankind, than those three hundred, who, in the summer morning, sate combing their golden hair in the passes of Thermopylæ." But rebellion was blazing in Ireland, and the enemies of the king were praying and plotting for his ruin. These monks, with More and Fisher, were an inspiration to the enemies of liberty and the kingdom. Catholic Europe crouched like a tiger ready to spring on her prostrate foe. It is sad, but these recluses, praying for the pope, instilling a love for the papacy in the confessional, these honest and conscientious but dangerous men must be shorn of their power to encourage rebels. There was a farce of a trial. Houghton was brought to the scaffold and died protesting his innocence. His arm was cut off and hung over the archway of the Charterhouse, as other arms and heads were hideously hanging over many a monastic gate in Merry England. Nine of the monks died of prison fever, and others were banished. The king's court went into mourning, and Henry knotted his beard and henceforth would be no more shaven--eloquent evidence to the world that whatever motive dominated the king's heart, these bloody deeds were unpleasantlydisturbing. Certainly such a spectacle as that of a monk's arm nailed to a monastery was never seen by Englishmen before.
The Charterhouse fell, let it be carefully noted, because the monks could not and would not acknowledge the king's supremacy, and not because the monks were immoral. Some spies in Cromwell's service offered to, bring in evidence against six of these monks of "laziness and immorality." Cromwell indignantly refused the proposal, saying, "He would not hear the accusation; that it was false, wilfully so."
The news of these proceedings, and of the beheading of More and Fisher, awakened the most violent rage throughout Catholic Europe. Henry was denounced as the Nero of his times. Paul III. immediately excommunicated the king, dissolved all leagues between Henry and the Catholic princes, and gave his kingdom to any invader. All Catholic subjects were ordered to take up arms against him. Although these censures were passed, the pope decided to defer their publication, hoping for a peaceful settlement. But Henry knew, and the Catholic princes of Europeknew, that the blow might fall at any time. He had to make up his mind to go further or to yield unconditionally to the pope. The world soon discovered the temper of the enraged and stubborn monarch. He might vacillate on speculative questions, but there were no tokens of feeble hesitancy in his dealings with Rome. The hour of doom for the monasteries had struck.
Having thus glanced at the character of Henry VIII., the prime mover in the attack upon the monasteries, and having surveyed some of the events leading up to their fall, we are now prepared to consider the actual work of suppression, which will be described under the following heads: First, The royal commissioners and their methods of investigation; Second, The commissioners' report on the condition of affairs; Third, The action of Parliament; Fourth, The effect of the suppression upon the people; and Fifth, The use Henry made of the monastic possessions. These matters having been set forth, it will then be in order to inquire into the justification, real or alleged, of the suppression.
The fall of Sir Thomas More left Thomas Cromwell the chief power under the king, and for seven years he devoted his great administrative abilities to making his royal patron absolute ruler in church and state.
Cromwell, Earl of Essex, was of lowly origin, but his energy and shrewdness, together with the experience acquired by extensive travels, commanded the attention of Cardinal Wolsey, who took him into his service. He was successively merchant, scrivener, money-lender, lawyer, member of parliament, master of jewels, chancellor, master of rolls, secretary of state, vicar-general in ecclesiastical affairs, lord privy seal, dean of Wells and high chamberlain.
Close intimacy with Wolsey enabled Cromwell to grasp the full significance of Henry's ambition, and his desire to please his royal master, coupled with his own love of power, prompted him to throw himself with characteristic energy into thework of centralizing all authority in the hands of the king and of his prime minister. In secular affairs, this had already been accomplished. The task before him was to subdue the church to the throne, to execute which he became the protector of Protestantism and the foe of Rome. Green says: "He had an absolute faith in the end he was pursuing, and he simply hews his way to it, as a woodman hews his way through the forest, axe in hand." Froude says: "To him ever belonged the rare privilege of genius to see what other men could not see, and therefore he was condemned to rule a generation which hated him, to do the will of God and to perish in his success. He pursued an object, the excellence of which, as his mind saw it, transcended all other considerations, the freedom of England and the destruction of idolatry, and those who, from any motive, noble or base, pious or impious, crossed his path, he crushed and passed on over their bodies."
There seems to be a general agreement that Cromwell was not a Protestant. His struggle against the temporal power of the pope fosteredthe reformatory movement, but that did not make Cromwell a Protestant any more than it did his master, Henry VIII. Foxe describes Cromwell "as a valiant soldier and captain of Christ," but Maitland retorts "that Foxe forgot, if he ever knew, who was the father of lies."
Without doubt Cromwell ruled with an iron hand. He was guilty of accepting bribes, and, as some maintain, "was the great patron of ribaldry, and the protector of the low jester and the filthy." But, sadly enough, that is no serious charge against one in his times. It is said that Henry used to say, when a knave was dealt to him in a game of cards, "Ah, I have a Cromwell!" Francis Aidan Gasquet, a Benedictine monk, in his valuable work on "Henry VIII. and the English Monasteries," says of Cromwell: "No single minister in England ever exercised such extensive authority, none ever rose so rapidly, and no one has ever left behind him a name covered with greater infamy and disgrace."
In 1535, Henry, as supreme head of the church, appointed Cromwell as his "Vicegerent, Vicar-General and Principal Commissary in causesecclesiastical." His immediate duty was to enforce recognition of the king's supremacy. The monks and the clergy were now to be coerced into submission. A royal commission, consisting of Legh, Layton, Ap Rice, London and various subordinates, was appointed to visit the monasteries and to report on their condition.
Henry Griffin says in his chronicle: "I was well acquainted with all the commissioners; indeed I knew them well; they were very smart men, who understood the value of money, for they had tasted of adversity. I think the priests were the worst of the whole party, although they had a good reputation at the time, but they were wicked, deceitful men. I am sorry to speak thus of my own order, but I speak God's truth." "It is a dreadful undertaking," said Lord Clinton. "Ah! but I have great faith in the tact and judgment of the men I am about to select," retorted Cromwell.
Dr. John London was a base tool of Cromwell, and a miserable exponent of the reform movement. He joined Gardiner in burning heretics, was convicted of adultery at Oxford, was pilloried forperjury and died in jail. The other royal agents were also questionable characters. Dean Layton wrote the most disgusting letters to Cromwell. Once he informed his patron that he prayed regularly for him, prefacing this information with the remark, "I will now tell you something to make you laugh."
Father Gasquet sums up his view of the commissioners in the words of Edmund Burke: "It is not with much credulity that I listen to any when they speak ill of those whom they are going to plunder. I rather suspect that vices are feigned, or exaggerated, when profit is looked for in the punishment--an enemy is a bad witness; a robber worse." Burke indignantly declares: "The inquiry into the moral character of the religious houses was a mere pretext, a complete delusion, an insidious and predetermined foray of wholesale and heartless plunder."
Such are the protests from the defenders of the monasteries even before a hearing is granted. "What," say they, "believe such perjurers, adulterers and gamblers; men forsworn to bring in a bad report; men who were selected because theywere worthless characters who could be relied on to return false charges against an institution loved by the people?"
The commissioners began their work at Oxford, in September, 1535. The work was vigorously pushed. On reaching the door of a monastery, they demanded admittance; if it was not granted, they entered by breaking down the gate with an axe. They then summoned the monks before them, and plied them with questions. An inventory was taken of everything; nothing escaped their searching eyes. When the king decided to suppress the lesser monasteries, and ordered a new visitation of the larger ones, they seized and sold all they could lay their hands on; "stained glass, ironwork, bells, altar-cloths, candles, books, beads, images, capes, brewing-tubs, brass bolts, spits for cooking, kitchen utensils, plates, basins, all were turned into money." Many valuable books were destroyed; jewels and gold and silver clasps were torn from old volumes, and the paper sold as waste; parchment manuscripts were used to scour tubs and grease boots. Out of the wreck about a hundred and thirty thousand manuscriptshave been saved. It must be admitted that the commissioners were not delicate in their labors; that they insulted many nuns, robbed the monks, violated the laws of decency and humanity, and needlessly excited the rage of the people and outraged the religious sentiments of the Catholics. They even used sacred altar-cloths for blankets on their horses, and rode across the country decorated in priestly and monkish garments. There seems to be some ground for the statement that Henry was ignorant, or at least not fully informed, of their unwarranted violence and gross sacrilege. The abbey of Glastonbury was one of the oldest and finest cloisters in England. It was a majestic pile of buildings in the midst of gardens and groves covering sixty acres; its aisles were vocal with the chanting of monks, who marched in gorgeous processions among the tall, gray pillars. The exterior of the buildings was profusely decorated with sculpture; monarchs, temple knights, mitered abbots, martyrs and apostles stood for centuries in their niches of stone while princes came and passed away, while kingdoms rose and fell. The nobles and bishops of the realm werelaid to rest beneath the altars around which many generations of monks had assembled to praise and to pray. The royal commissioners one day appeared before the walls. The abbot, Richard Whiting, who was then eighty-four years of age, was at Sharphorn, another residence of the community. He was brought back and questioned. At night when he was in bed, they searched his study for letters and books, and they claimed to have found a manuscript of Whiting's arguments against the divorce of the king and Queen Catharine; it had never been published; they did not know whether the venerable abbot had such intent or not. Stephen declares the spies themselves brought the book into the library. However, the abbot was chained to a cart and taken to London. The abbey had immense wealth; every Wednesday and Friday it fed and lodged three hundred boys; it was esteemed very highly in the neighborhood and received large donations from the knights in the vicinity. The abbot was accused of treason for concealing the sacred vessels; he was old, deaf, and sick, but was allowed no counsel. He asked permission totake leave of his monks, and many little orphans; Russell and Layton only laughed. The people heard of his captivity and determined "to deliver or avenge" their favorite, but Russell hanged half a dozen of them and declared that "law, order and loyalty were vindicated." Whiting's body was quartered, and the pieces sent to Wells, Bath, Chester and Bridgewater, while his head, adorned with his gray hairs clotted by blood, was hung over the abbey gate.