6. Item, the said abbot hath alienate and sold the jewels and plate of the monastery, to the value of five hundred marks, _to purchase of the Bishop of Rome his bulls to be a bishop, and to annex the said abbey to his bishopric, to that intent that he should not for his misdeeds be punished, or deprived from his said abbey_.
7. Item, that the said abbot, long after that other bishops had renounced the Bishop of Rome, and professed them to the King"s Majesty, did use, but more verily usurped, the office of a bishop by virtue of his first bulls purchased from Rome, till now of late, as it will appear by the date of his confirmation, if he have any.
8. Item, that he the said abbot hath lived viciously, and kept to concubines divers and many women that is openly known.
9. Item, that the said abbot doth yet continue his vicious living, as it is known, openly.
10. Item, that the said abbot hath spent and wasted much of the goods of the said monastery upon the foresaid women.
11. Item, that the said abbot is malicious and very wrathful, not regarding what he saith or doeth in his fury or anger.
12. Item, that one Richard Gyles bought of the abbot and convent of Wigmore a corradye, and a chamber for him and his wife for term of their lives; and when the said Richard Gyles was aged and was very weak, he disposed his goods, and made executors to execute his will.
And when the said abbot now being ---- perceived that the said Richard Gyles was rich, and had not bequested so much of his goods to him as he would have had, the said abbot then came to the chamber of the said Richard Gyles, and put out thence all his friends and kinsfolk that kept him in his sickness; and then the said abbot set his brother and other of his servants to keep the sick man; and the night next coming after the said Richard Gyles"s coffer was broken, and thence taken all that was in the same, to the value of forty marks; and long after the said abbot confessed, before the executors of the said Richard Gyles, that it was his deed.
13. Item, that the said abbot, after he had taken away the goods of the said Richard Gyles, used daily to reprove and check the said Richard Gyles, and inquire of him where was more of his coin and money; and at the last the said abbot thought he lived too long, and made the sick man, after much sorry keeping, to be taken from his feather-bed, and laid upon a cold mattress, and kept his friends from him to his death.
15. Item, that the said abbot consented to the death and murdering of one John Tichkill, that was slain at his procuring, at the said monastery, by Sir Richard Cubley, canon and chaplain to the said abbot; which canon is and ever hath been since that time chief of the said abbot"s council; and is supported to carry crossbowes, and to go whither he l.u.s.teth at any time, to fishing and hunting in the king"s forests, parks, and chases; but little or nothing serving the quire, as other brethren do, neither corrected of the abbot for any trespa.s.s he doth commit.
16. Item, that the said abbot hath been perjured oft, as is to be proved and is proved; and as it is supposed, did not make a true inventory of the goods, chattels, and jewels of his monastery to the King"s Majesty and his Council.
17. Item, that the said abbot hath infringed all the king"s injunctions which were given him by Doctor Cave to observe and keep; and when he was denounced _in pleno capitulo_ to have broken the same, he would have put in prison the brother as did denounce him to have broken the same injunctions, save that he was let by the convent there.
18. Item, that the said abbot hath openly preached against the doctrine of Christ, saying he ought not to love his enemy, but as he loves the devil; and that he should love his enemy"s soul, but not his body.
19. Item, that the said abbot hath taken but small regard to the good-living of his household.
20. Item, that the said abbot hath had and hath yet a special favour to misdoers and manquellers, thieves, deceivers of their neighbours, and by them [is] most ruled and counselled.
21. Item, that the said abbot hath granted leases of farms and advocations first to one man, and took his fine, and also hath granted the same lease to another man for more money; and then would make to the last taker a lease or writing, with an antedate of the first lease, which hath bred great dissension among gentlemen--as Master Blunt and Master Moysey, and other takers of such leases--and that often.
22. Item, the said abbot having the contrepaynes of leases in his keeping, hath, for money, rased out the number of years mentioned in the said leases, and writ a fresh number in the former taker"s lease, and in the contrepayne thereof, to the intent to defraud the taker or buyer of the residue of such leases, of whom he hath received the money.
23. Item, the said abbot hath not, according to the foundation of his monastery, admitted freely tenants into certain alms-houses belonging to the said monastery; but of them he hath taken large fines, and some of them he hath put away that would not give him fines: whither poor, aged, and impotent people were wont to be freely admitted, and [to] receive the founder"s alms that of the old customs [were] limited to the same--which alms is also diminished by the said abbot.
24. Item, that the said abbot did not deliver the bulls of his bishopric, that he purchased from Rome, to our sovereign lord the king"s council till long after the time he had delivered and exhibited the bulls of his monastery to them.
25. Item, that the said abbot hath detained and yet doth detain servants" wages; and often when the said servants hath asked their wages, the said abbot hath put them into the stocks, and beat them.
26. Item, the said abbot, in times past, hath had a great devotion to ride to Llangarvan, in Wales, upon Lammas-day, to receive pardon there; and on the even he would visit one Mary Hawle, an old acquaintance of his, at the Welsh Poole, and on the morrow ride to the foresaid Llangarvan, to be confessed and absolved, and the same night return to company with the said Mary Hawle, at the Welsh Poole aforesaid, and Kateryn, the said Mary Hawle her first daughter, whom the said abbot long hath kept to concubine, and had children by her, that he lately married at Ludlow. And [there be] others that have been taken out of his chamber and put in the stocks within the said abbey, and others that have complained upon him to the king"s council of the Marches of Wales; and the woman that dashed out his teeth, that he would have had by violence, I will not name now, nor other men"s wives, lest it would offend your good lordship to read or hear the same.
27. Item, the said abbot doth daily embezzle, sell, and convey the goods and chattels, and jewels of the said monastery, having no need so to do: for it is thought that he hath a thousand marks or two thousand lying by him that he hath gotten by selling of orders, and the jewels and plate of the monastery and corradyes; and it is to be feared that he will alienate all the rest, unless your good lordship speedily make redress and provision to let the same.
28. Item, the said abbot was accustomed yearly to preach at Leynt-warden on the Festival of the Nativity of the Virgin Mary, where and when the people were wont to offer to an image there, and to the same the said abbot in his sermons would exhort them and encourage them. But now the oblations be decayed, the abbot, espying the image then to have a cote of silver plate and gilt, hath taken away of his own authority the said image, and the plate turned to his own use; and left his preaching there, saying it is no manner of profit to any man, and the plate that was about the said image was named to be worth forty pounds.
29. Item, the said abbot hath ever nourished enmity and discord among his brethren; and hath not encouraged them to learn the laws and the mystery of Christ. But he that least knew was most cherished by him; and he hath been highly displeased and [hath] disdained when his brothers would say that "it is G.o.d"s precept and doctrine that ye ought to prefer before your ceremonies and vain const.i.tutions."
This saying was high disobedient, and should be grievously punished; when that lying, obloquy, flattery, ignorance, derision, contumely, discord, great swearing, drinking, hypocrisy, fraud, superst.i.tion, deceit, conspiracy to wrong their neighbour, and other of that kind, was had in special favour and regard. Laud and praise be to G.o.d that hath sent us the true knowledge. Honour and long prosperity to our sovereign lord and his n.o.ble council, that teaches to advance the same. Amen.
By John Lee, your faithful bedeman, and canon of the said monastery of Wigmore.
Postscript.--My good lord, there is in the said abbey a cross of fine gold and precious stones, whereof one diamond was esteemed by Doctor Booth, Bishop of Hereford, worth a hundred marks. In that cross is enclosed a piece of wood, named to be of the cross that Christ died upon, and to the same hath been offering. And when it should be brought down to the church from the treasury, it was brought down with lights, and like reverence as should have been done to Christ himself. I fear lest the abbot upon Sunday next, when he may enter the treasury, will take away the said cross and break it, or turn it to his own use, with many other precious jewels that be there.
All these articles afore written be true as to the substance and true meaning of them, though peradventure for haste and lack of counsel, some words be set amiss or out of their place. That I will be ready to prove forasmuch as lies in me, when it shall like your honourable lordship to direct your commission to men (or any man) that will be indifferent and not corrupt to sit upon the same, at the said abbey, where the witnesses and proofs be most ready and the truth is best known, or at any other place where it shall be thought most convenient by your high discretion and authority.
The statutes of Provisors, commonly called Praemunire statutes, which, forbade all purchases of bulls from Rome under penalty of outlawry, have been usually considered in the highest degree oppressive; and more particularly the public censure has fallen upon the last application of those statutes, when, on Wolsey"s fall, the whole body of the clergy were laid under a praemunire, and only obtained pardon on payment of a serious fine. Let no one regret that he has learnt to be tolerant to Roman Catholics as the nineteenth century knows them. But it is a spurious charity which, to remedy a modern injustice, hastens to its opposite; and when philosophic historians indulge in loose invective against the statesmen of the Reformation, they show themselves unfit to be trusted with the custody of our national annals. The Acts of Parliament speak plainly of the enormous abuses which had grown up under these bulls. Yet even the emphatic language of the statutes scarcely prepares us to find an abbot able to purchase with jewels stolen from his own convent a faculty to confer holy orders, though he had never been consecrated bishop, and to make a thousand pounds by selling the exercise of his privileges. This is the most flagrant case which has fallen under the eyes of the present writer. Yet it is but a choice specimen out of many. He was taught to believe, like other modern students of history, that the papal dispensations for immorality, of which we read in Fox and other Protestant writers, were calumnies, but he has been forced against his will to perceive that the supposed calumnies were but the plain truth; he has found among the records--for one thing, a list of more than twenty clergy in one diocese who had obtained licences to keep concubines.[S] After some experience, he advises all persons who are anxious to understand the English Reformation to place implicit confidence in the Statute Book. Every fresh record which is brought to light is a fresh evidence in its favour. In the fluctuations of the conflict there were parliaments, as there were princes, of opposing sentiments; and measures were pa.s.sed, amended, repealed, or censured, as Protestants and Catholics came alternately into power. But whatever were the differences of opinion, the facts on either side which are stated in an Act of Parliament may be uniformly trusted. Even in the attainders for treason and heresy we admire the truthfulness of the details of the indictments, although we deplore the prejudice which at times could make a crime of virtue.
We pa.s.s on to the next picture. Equal justice, or some attempt at it, was promised, and we shall perhaps part from the friends of the monasteries on better terms than they believe. At least, we shall add to our own history and to the Catholic martyrology a story of genuine interest.
We have many accounts of the abbeys at the time of their actual dissolution. The resistance or acquiescence of superiors, the dismissals of the brethren, the sale of the property, the destruction of relics, &c., are all described. We know how the windows were taken out, how the gla.s.s appropriated, how the "melter" accompanied the visitors to run the lead upon the roofs, and the metal of the bells into portable forms. We see the pensioned regulars filing out reluctantly, or exulting in their deliverance, discharged from their vows, furnished each with his "secular apparel," and his purse of money, to begin the world as he might. These scenes have long been partially known, and they were rarely attended with anything remarkable. At the time of the suppression, the discipline of several years had broken down opposition, and prepared the way for the catastrophe. The end came at last, but as an issue which had been long foreseen.
We have sought in vain, however, for a glimpse into the interior of the houses at the first intimation of what was coming--more especially when the great blow was struck which severed England from obedience to Rome, and a.s.serted the independence of the Anglican Church. Then, virtually, the fate of the monasteries was decided. As soon as the supremacy was vested in the Crown, enquiry into their condition could no longer be escaped or delayed; and then, through the length and breadth of the country, there must have been rare dismay. The account of the London Carthusians is indeed known to us, because they chose to die rather than yield submission where their consciences forbade them; and their isolated heroism has served to distinguish their memories. The pope, as head of the Universal Church, claimed the power of absolving subjects from their allegiance to their king. He deposed Henry. He called on foreign princes to enforce his sentence; and, on pain of excommunication, commanded the native English to rise in rebellion. The king, in self-defence, was compelled to require his subjects to disclaim all sympathy with these pretensions, and to recognise no higher authority, spiritual or secular, than himself within his own dominions.
The regular clergy throughout the country were on the pope"s side, secretly or openly. The Charterhouse monks, however, alone of all the order, had the courage to declare their convictions, and to suffer for them. Of the rest, we only perceive that they at last submitted; and since there was no uncertainty as to their real feelings, we have been disposed to judge them hardly as cowards. Yet we who have never been tried, should perhaps be cautious in our censures. It is possible to hold an opinion quite honestly, and yet to hesitate about dying for it.
We consider ourselves, at the present day, persuaded honestly of many things; yet which of them should we refuse to relinquish if the scaffold were the alternative--or at least seem to relinquish, under silent protest?
And yet, in the details of the struggle at the Charterhouse, we see the forms of mental trial which must have repeated themselves among all bodies of the clergy wherever there was seriousness of conviction. If the majority of the monks were vicious and sensual, there was still a large minority labouring to be true to their vows; and when one entire convent was capable of sustained resistance, there must have been many where there was only just too little virtue for the emergency--where the conflict between interest and conscience was equally genuine, though it ended the other way. Scenes of bitter misery there must have been--of pa.s.sionate emotion wrestling ineffectually with the iron resolution of the Government: and the faults of the Catholic party weigh so heavily against them in the course and progress of the Reformation, that we cannot willingly lose the few countervailing tints which soften the darkness of their conditions.
Nevertheless, for any authentic account of the abbeys at this crisis, we have hitherto been left to our imagination. A stern and busy administration had little leisure to preserve records of sentimental struggles which led to nothing. The Catholics did not care to keep alive the recollection of a conflict in which, even though with difficulty, the Church was defeated. A rare accident only could have brought down to us any fragment of a transaction which no one had an interest in remembering. That such an accident has really occurred, we may consider as unusually fortunate. The story in question concerns the abbey of Woburn, and is as follows:--
At Woburn, as in many other religious houses, there were representatives of both the factions which divided the country; perhaps we should say of three--the sincere Catholics, the Indifferentists, and the Protestants.
These last, so long as Wolsey was in power, had been frightened into silence, and with difficulty had been able to save themselves from extreme penalties. No sooner, however, had Wolsey fallen, and the battle commenced with the papacy, than the tables turned, the persecuted became persecutors--or at least threw off their disguise--and were strengthened with the support of the large cla.s.s who cared only to keep on the winning side. The mysteries of the faith came to be disputed at the public tables; the refectories rang with polemics; the sacred silence of the dormitories was broken for the first time by lawless speculation. The orthodox might have appealed to the Government: heresy was still forbidden by law, and, if detected, was still punished by the stake. But the orthodox among the regular clergy adhered to the pope as well as to the faith, and abhorred the sacrilege of the Parliament as deeply as the new opinions of the Reformers. Instead of calling in the help of the law, they muttered treason in secret; and the Reformers, confident in the necessities of the times, sent reports to London of their arguments and conversations. The authorities in the abbey were accused of disaffection; and a commission of enquiry was sent down towards the end of the spring of 1536, to investigate. The depositions taken on this occasion are still preserved; and with the help of them, we can leap over three centuries of time, and hear the last echoes of the old monastic life in Woburn Abbey dying away in discord.
Where party feeling was running so high, there were, of course, pa.s.sionate arguments. The Act of Supremacy, the spread of Protestantism, the power of the Pope, the state of England--all were discussed; and the possibilities of the future, as each party painted it in the colours of his hopes. The brethren, we find, spoke their minds in plain language, sometimes condescending to a joke.
Brother Sherborne deposes that the sub-prior, "on Candlemas-day last past (February 2, 1536), asked him whether he longed not to be at Rome where all his bulls were?" Brother Sherborne answered that "his bulls had made so many calves, that he had burned them. Whereunto the sub-prior said he thought there were more calves now than there were then."
Then there were long and furious quarrels about "my Lord Privy Seal"
(Cromwell)--who was to one party, the incarnation of Satan; to the other, the delivering angel.
Nor did matters mend when from the minister they pa.s.sed to the master.
Dan John Croxton being in "the shaving-house" one day with certain of the brethren having their tonsures looked to, and gossiping, as men do on such occasions, one "Friar Lawrence did say that the king was dead."
Then said Croxton, "Thanks be to G.o.d, his Grace is in good health, and I pray G.o.d so continue him;" and said further to the said Lawrence, "I advise thee to leave thy babbling." Croxton, it seems, had been among the suspected in earlier times. Lawrence said to him, "Croxton, it maketh no matter what thou sayest, for thou art one of the new world;"
whereupon hotter still the conversation proceeded. "Thy babbling tongue," Croxton said, "will turn us all to displeasure at length."
"Then," quoth Lawrence, "neither thou nor yet any of us all shall do well as long as we forsake our head of the Church, the Pope." "By the ma.s.s!" quoth Croxton, "I would thy Pope Roger were in thy belly, or thou in his, for thou art a false perjured knave to thy prince." Whereunto the said Lawrence answered, saying, "By the ma.s.s, thou liest! I was never sworn to forsake the Pope to be our head, and never will be."
"Then," quoth Croxton, "thou shalt be sworn spite of thine heart one day, or I will know why nay."
These and similar wranglings may be taken as specimens of the daily conversation at Woburn, and we can perceive how an abbot with the best intentions would have found it difficult to keep the peace. There are instances of superiors in other houses throwing down their command in the midst of the crisis in flat despair, protesting that their subject brethren were no longer governable. Abbots who were inclined to the Reformation could not manage the Catholics; Catholic abbots could not manage the Protestants; indifferent abbots could not manage either the one or the other. It would have been well for the Abbot of Woburn--or well as far as this world is concerned--if he, like one of these, had acknowledged his incapacity, and had fled from his charge.
His name was Robert Hobbes. Of his age and family, history is silent. We know only that he held his place when the storm rose against the pope; that, like the rest of the clergy, he bent before the blast, taking the oath to the king, and submitting to the royal supremacy, but swearing under protest, as the phrase went, with the outward, and not with the inward man--in fact, perjuring himself. Though infirm, so far, however, he was too honest to be a successful counterfeit, and from the jealous eyes of the Neologians of the abbey he could not conceal his tendencies.
We have significant evidence of the _espionage_ which was established over all suspected quarters, in the conversations and trifling details of conduct on the part of the abbot, which were reported to the Government.
In the summer of 1534, orders came that the pope"s name should be rased out wherever it was mentioned in the Ma.s.s books. A malcontent, by name Robert Salford, deposed that "he was singing ma.s.s before the abbot at St. Thomas"s altar within the monastery, at which time he rased out with his knife the said name out of the canon." The abbot told him to "take a pen and strike or cross him out." The saucy monk said those were not the orders. They were to rase him out. "Well, well," the abbot said, "it will come again one day." "Come again, will it?" was the answer; "if it do, then we will put him in again; but I trust I shall never see that day." The mild abbot could remonstrate, but could not any more command; and the proofs of his malignant inclinations were remembered against him for the ear of Cromwell.
In the general injunctions, too, he was directed to preach against the pope, and to expose his usurpation; but he could not bring himself to obey. He shrank from the pulpit; he preached but twice after the visitation, and then on other subjects, while in the prayer before the sermon he refused, as we find, to use the prescribed form. He only said, "You shall pray for the spirituality, the temporality, and the souls that be in the pains of purgatory; and did not name the king to be supreme head of the Church in neither of the said sermons, nor speak against the pretended authority of the Bishop of Rome."
Again, when Paul the Third, shortly after his election, proposed to call a general council at Mantua, against which, by advice of Henry the Eighth, the Germans protested, we have a glimpse how eagerly anxious English eyes were watching for a turning tide. "Hear you," said the abbot one day, "of the Pope"s holiness and the congregation of bishops, abbots, and princes gathered to the council at Mantua? They be gathered for the reformation of the universal Church; and here now we have a book of the excuse of the Germans, by which we may know what heretics they be: for if they were Catholics and true men as they pretend to be, they would never have refused to come to a general council."
So matters went with the abbot for some months after he had sworn obedience to the king. Lulling his conscience with such opiates as the casuists could provide for him, he watched anxiously for a change, and laboured with but little reserve to hold his brethren to their old allegiance.
In the summer of 1535, however, a change came over the scene, very different from the outward reaction for which he was looking, and a better mind woke in the abbot: he learnt that in swearing what he did not mean with reservations and nice distinctions, he had lied to heaven and lied to man; that to save his miserable life he had perilled his soul. When the oath of supremacy was required of the nation, Sir Thomas More, Bishop Fisher, and the monks of the Charterhouse--mistaken, as we believe, in judgment, but true to their consciences, and disdaining evasion or subterfuge--chose, with deliberate n.o.bleness, rather to die than to perjure themselves. This is no place to enter on the great question of the justice or necessity of those executions; but the story of the so-called martyrdoms convulsed the Catholic world. The pope shook upon his throne; the shuttle of diplomatic intrigue stood still; diplomatists who had lived so long in lies that the whole life of man seemed but a stage pageant, a thing of show and tinsel, stood aghast at the revelation of English sincerity, and a shudder of great awe ran through Europe. The fury of party leaves little room for generous emotion, and no pity was felt for these men by the English Protestants.