At the outset a few facts deserve mention. It is usual for Protestants to recall with pride the glorious heroism of Protestant martyrs, but it should be remembered that Roman Catholicism also has had its martyrs. Protestant powers have not been free from tyranny and bloodshed. That noble spirit of self-sacrifice which has glorified many a character in history is not to be despised in one who dies for what we may pronounce to be false.
It must also be granted that the action of the king was not dictated by a pure passion for religious reform. Indeed it is a fair question whether Henry may be claimed by the Protestants at all. Aside from his rejection of the pope’s authority, he was thoroughly Catholic in conviction and in practice. His impatience with the pope’s position respecting his divorce, his need of money, his love of power, and many other personal considerations determined his attitude toward the papacy.
It should also be freely conceded that the royal commissioners were far from exemplary characters, and that they were often insolent and cruel in the prosecution of their work.
“Our posterity,” says John Bale, “may well curse this wicked fact of our age; this unreasonable spoil of England’s most noble antiquities.” “On the whole,” says Blunt, “it may be said that we must ever look back on that destruction as a series of transactions in which the sorrow, the waste, the impiety that were wrought, were enough to make the angels weep. It may be true that the monastic system had worn itself out for practical good; or at least, that it was unfitted for those coming ages which were to be so different from the ages that were past. But slaughter, desecration and wanton destruction, were no remedies for its sins, or its failings; nor was covetous rapacity the spirit of reformation.”
Hume observes that “during times of faction, especially of a religious kind, no equity is to be expected from adversaries; and as it was known that the king’s intention in this visitation was to find a pretext for abolishing the monasteries, we may naturally conclude that the reports of the commissioners are very little to be relied upon.” Hallam declares that “it is impossible to feel too much indignation at the spirit in which the proceedings were conducted.”
But these and other just and honorable concessions in the interests of truth, which are to be found on the pages of eminent Protestant historians, are made to prove too much. It must be said that writers favorable to monasticism take an unfair advantage of these admissions, which simply testify to a spirit of candor and a love of truth, but do not contain the final conclusions of these historians. Employing these witnesses to confirm their opinions, the defenders of monasticism proceed with fervid, glowing rhetoric, breathing devotion and love on every page, to paint the sorrows and ruin of the Carthusian Fathers, and the abbots of Glastonbury and Reading. They ask,