Church History of Britain

Primitive MONKS, with their Piety and Painfulness.

WHen the Fornace of Persecution in the Infancy of Christianity was grown so hot, that most Cities, Towns, and populous Places were visited with that Epidemical Disease, many pious men fled into Desarts, there to live with more safety, and serve God with less disturbance. No wild humor to make themselves miserable, and to choose and court their own calamity put them on this project, much less any Superstitious Opinion of transcendent Sanctity in a Solitary life, made them willingly to leave their former Habitations. For, whereas all men by their Birth are indebted to their Country, there to stay and discharge all civil relations, it had been dishonesty in them, like Bankrupts to run away into the Wilderness to defraud their Country their Creditor, except some violent Occasion (such as Persecution was) forced them thereunto: and this was the first Original of Monks in the world so called from 〈 in non-Latin alphabet 〉 , because living alone by themselves.

2. Here they in the Desarts hoped to find Rocks, and Stocks, yea, Beasts themselves more kind than Men had been to them: What would Hide, and Heat, Cover, and keep Warm, served them for Clothes, not placing (as their Successors in after-Ages) any Holiness in their Habit, folded up in the affected Fashion thereof. As for their Food, the Grass was their Cloath, the Ground their Table, Herbs and Roots their Diet, wild Fruits and Berries their Dainties, Hunger their Sauce, their Nails their Knives, their Hands their Cups, the next Well their Wine-cellar; But what their Bill-of-fare wanted in Cheer, it had in Grace; their Life being constantly spent in Prayer, Reading, Musing, and such like pious Employments. They turned Solitarinesse itself into Society, and cleaving themselves asunder by the divine Art of Meditation, did make of one, two, or more, opposing answering, moderating in their own Bosomes, and busy in themselves with variety of Heavenly recreations. It would do one Good, even but to think of their Goodness, and at the rebound and second hand to Meditate on their Meditations. For if ever Poverty was to be envied it was here. And I appeal to the moderate men of these Times, whether in the heighth of these woeful Wars, they have not sometimes wisht, (not out of Passionate distemper, but serious recollection of themselves) some such Private Place to retire unto where, out of the noise of this Clamorous World, they might have reposed themselves, and served GOD with more Quiet.

3. These Monks were of two sorts, either such as fled from actual, or from imminent Persecution. For when a danger is not created by a timorous Fancie, but rationally represented as probable, in such a case, the Principles of Prudence, not out of Cowardice, but Caution, warrant men to provide for their Safety. Neither of these bound themselves with a willful Vow to observe Poverty, but Poverty rather vowed to observe them, waiting constantly upon them. Neither did they vow Chastity, though keeping it better than such as vowed it in after-Ages. As for the Vow of Obedience, it was both needless and impossible in their Condition, having none beneath or above them, living alone, and their whole Covent, as one may say, consisting of a single Person; And as they entered on this Course of Life, rather by Impulsion than Election; so when Peace was restored, they returned to their former homes in Cities and Towns, resuming their Callings, which they had not left off, but for a time laid aside. The first British Monks that we meet with in this kind, were immediately after the Marty • dome of Saint Alban; for then, saith Gildas, Qui superfuerant sylvis ac desertis, abditisque speluncis se occultaverunt; Such as survived, hid themselves in woods and deserts, and secret dens of the earth. As long after on the like Occasion, when the Pagan Saxons, and Danes, invaded this Island, many religious Persons retired themselves to Solitary lives.

Voluntary MONKS, embracing that Life, not for Necessity, but Conveniency.

AFter these succeeded a Second Sort of Monks leading a Solitary Life, when no visible need forced them thereunto, as neither feeling nor fearing any apparent Persecution; Yet these considering the inconstancy of human matters, that though they had Prosperity for the present, it might soon be changed into a contrary condition, if either the restless endeavors of the Devil took effect, or sinful Christians were rewarded according to their deserts, freely chose a Lone life, also prompted perchance thereunto by their own Melancholy disposition.

2. Afterwards it was counted convenient, that such who hitherto dwelt desolate in Desarts, scattered asunder, should be gathered together to live under one Roof, because their Company would be Cheerfull in Health, and Needful in Sickness one to another. Hence these two words, though contrary to sound, signify the same:

• Monasterium,
• Coenobium,
  • A place containing men living
    • Alone.
    • In common.

For though they were sequestered from the rest of the World, yet they enjoyed mutual Society amongst themselves. And again, though at solemn times they joined in their Public Devotions and Refections, yet no doubt, they observed hours by themselves in their Private Orisons: Of these, some were Gardeners like Adam, Husbandmen like Noah, caught Fish with Peter, made Tents with Paul, as every man was either advised by his Inclination, or directed by his Dexterity, and no Calling was counted Base that was found Beneficiall. Much were they delighted with making of Hives, as the Emblem of a Covent for Order and Industry; wherein the Bees under a Master their Abbot, have several Cells, and live and labor in a regular discipline. In a word, they had hard hands and tender hearts, sustaining themselves by their labor, and relieving others by their Charity, as formerly hath been observed in the Monks of Bangor.

3. Take a taste of their Austerity who lived at Vall Rosine, since called Minevea in Pembroke-shire, under the Method of S. David. They were raised with the crowing of the Cock from their beds, and then betook themselves to their prayers, and spent the rest of the day in their several calling; when their task was done, they again bestowed themselves in prayers, meditations, reading & writing; and at night when the heavens were full of stars, they first began to feed, having their temperate repast to satisfy hunger on bread, water, and herbs. Then the third time they went to their prayers, and so to bed, till the circulation of their daily employment returned in the Morning. A spectacle of virtue and continence, who although they received nothing, or anything very unwillingly of others, yet were so far from wanting necessaries, that by their pains they provided sustenance for many poor people, Orphans, Widows, and Strangers.

4. Here as we cannot but highly commend the integrity of their Hearts herein, so we must withal bemoan, that what in them was intentionally good, proved occasionally evil, hatching Superstition under the warmth of their Devotion. For though even these as yet were free from human Ordinances and Vows, yet Willworship crept in insensible in the next Age, (Tares are easier seen grown than growing) and error and vitlousnesse came in by degrees. The Monks afterwards having sufficiency turned lazy, then getting wealth waxed wanton, and at last endowed with superfluity became notoriously wicked, as hereafter shall appear. Thus as Pliny reporteth of the GAGATE-stone, that set a fire it burneth more fiercely if water be cast on, but is extinguished if oil be poured thereupon: So the zeal of Monastic men was inflamed the more with the bitter water of affliction, whilst in prosperity the oil of plenty quenched their piety. So ill a Steward is human corruption of outward happiness, oftener using it to the Receivers hurt, than the Givers glory.

Of Superstition, which was the fundamental fault in all Abbeys.

THis was one main fault in all English Abbeys, that the Builders did not dig deep enough to lay the Foundation, as grounded on the foundered and mouldering bottom of superstition. For every Monastery was conceived a magazine of merit both for the Founder, his Ancestors, and Posterity. And although all these Dotations did carry the title of pure Alms, yet seriously considered, they will be found rather forced than free, as extorted from men with the fear of Purgatory, one flash of which fire believed, is able to melt a miser into charity; yea, which is worse, many of their foundations had their mortar tempered with innocent blood: For which we may conceive afterwards, they sped never a whit the better. To give some instances of many.

2. Wolpher, King of the MERCIANS, having murdered Wolphald, and Rufine, his own Sons, with cruel and barbarons Immanity, because they had devoted themselves unto Christ, and embraced his Religion; afterwards turning Christian himself, to wash away the stain of his impiety, built that famo • s Abbey, since known by the name of Peterborough.

3. King Athelstance drowned his brother Edwin, having put him into a little Wherry, or Cockboat, without any tackling or furniture thereunto (to the end he might impute his wickedness to the waves) and afterwards as a satisfaction to appease his Ghost, built the fair Abbey of Middleton in Dorset-shire.

4. To join to these two houses of Monks, one of Nuns, (such society hath not been unacceptable) Aelfrith, second Wife to King Edgar, having contrived the death of Edward her Son-in-law, King of England, murdered him by a company of Hacksters and Villains, at her appointment, at Corfe-Castle in Dorset-shire) to pave the way for the Succession of her Son Etheldred to the Crown) afterwards built the stately Nunnery of Ambresbury, with some other religious Houses.

5. It is confessed, that willful murder may be pardoned in Christ, and they who deny it are guilty (as much as lies in their power) of a worse soul-murder in their uncharitable opinion; Yet this we say, that all the chantings of the Monks and Nuns in their Covents could not drown the noise of innocent blood. And if these Founders of Abbeys thought that their murder could be expiated by raising such beautiful buildings, their most polished marble and costly carved pieces were in the expression of the Prophet, but daubing over their damnable sins with untempered mortar. But though Abbeys long since have been demolished, we leave their Founders to stand or fall to their own Maker, when his all-seeing Eye hath discerned betwixt the Errors of their Judgment, and Integrity of their Affections, endeavoring that, which they conceived was to the glory of God, and advance of true Religion.

Of the several Orders of Monks and Nuns in England.

SO much of the Superstition of the Founders, come we now to their Superstition, and other notorious sins, who lived in these foundations. But first we will premise their several Orders. Herein we pretend not to any critical skill: For though every Minister of God's Word (whereof I am the meanest) is a spiritual Herald to derive and deduce the Pedigrees and Genealogies of any Institution, which hath its Original in God's Word, yet they are not bound (not to say it is a learned Ignorance) to be skilled in the Deductions, Divisions, and Sub-divisions of these Orders, which have no foundation in the Scripture. Yea, hear what Matthew Paris, being a Monk of S. Albans saith, Tot jam apparuerunt Ordines in Angliâ, ut ordinum confusio videretur inordinata. It is possible then for my best diligence to commit an Error, and impropriety in Reckoning them up. For what wonder is it if one be lost in a wood, to which their numerous Orders may well be resembled, though in all this wood there appears not one plant of God's planting, as one of their own Abbots most remarkably did observe. In a word, when the Frogs of Egypt died out of the houses, out of the villages, and out of the fields, They gathered them together upon heaps, &c. And give us leave in like manner confusedly to shovel up these Vermin, now dead in England.

2. First, come forth the Benedictines, or Black Monks, so called from S. BENEDICT, or BENET, an Italian, first Father and Founder of that Order, Augustine the Monk first brought them over into England, and these black Birds first nested in Canterbury, whence they have flown into all the parts of the Kingdom. For as one rightly observeth, all the Abbeys in England, before the time of King William the Conqueror (and some whiles after) were filled with this Order. Yea, all the Abbeys in England, of the first magnitude, which had Parliamentary Barons (abate only the Prior of the Hospitallers of S. John 's in London) were of this Order, and though the Augustinians were their Seniors in Europe, they were their Juniors in England. Now as Mercers, when their old Stuffes begin to tire in Sale, refresh them with new Names to make them more vendible: So when the Benedictines waxed stale in the world, the same Order was set forth in a New Edition, corrected and amended under the names, first of

The Family of these Benedictines, taken at large, with their Children, and Grand-Children, of under-Orders springing from them, were so numerous and so richly endowed, that in their Revenues they did match all the other Orders in England, especially if the Foundations of Benedictine Nuns be joined in the same reckoning, I doubt not but since these Benedictines have had their crudities deconcocted, and have been drawn out into more slender threads of sub-divisions. For, commonly once in a hundred years starts up some pragmatical person in an Order, who out of novelty alters their old Rules (there is as much variety and vanity in Monks Cowles, as in Courtiers Cloaks) and out of his fancy adds some observances thereunto. To cry quits with whom after the same distance of time, ariseth another, and under some new Name reformeth his Reformation, and then his late new (now old) Order is looked on as an Almanac out of Date, wanting the Perfection of new and necessary Alterations.

3. A scandal hath lately been raised, much in dishonor of these Benedictines, viz: That all the ancient English Monks before the Conquest, were only of the Order of S. Equitius. Some highly concerned to confute this Report, wrote over to our Antiquaries in England, for their Judgments herein; from whom they received this following Answer.

England may see 400 years, yet not behold 4 such Antiquaries her Natives at once, the four wheels of the Triumphant chariot of truth for our British History. This Quaternion of Subscribers, have stick'n the point dead with me that all ancient English Monks were Benedictines. Which Order lasting above one thousand years in this Land, hath produced about two hundred and fifty Writers of Name and note, as Pitzeus accounteth them.

4. What this S. Equitius was, (pretended Founder of our first English Monks) is worth our inquiry. Sure he could not be that Equitius, of whom the African Bishops complained in the Council of Carthage, That by indirect courses he had invaded the Priesthood; desi • ing by their Legates (whom they sent to the Emperor) That he might be expelled that Office. Yet he, in defiance of their endeavors, went about to disturb the peace of the Church. More probable it is, he was either Equitius a Deacon in the Apamean Church, (flourishing in the fourth Century) and famous for his faith and fervency in Religion in assisting Marcellus Bishop thereof, to demolish the Temple of Jupiter, or else his contemporary Equitius, Consul of Rome with Gratian, An. 378, or some other unknown unto us. But be he, who he himself or any other pleaseth (brother, if they will, to S. George on Horse back) he was never father of any Monks in England.

5. I intended to present the Reader, with the habits of Benedictines, and all other Orders for the fashion, matter, and color thereof. But understanding the industrious work called Monasticon, is coming forth (which hath the speed of this my Book, for a Term or two) wherein that Subject is handled at large, I thought better to forbear. Partly, because I presume Master Dadsworth (an eminent instrument in that useful work) better acquainted, than I am, with their Tailors: partly, because my wardrobe of their clothes (coming so long after his) will be beheld, but as from the second hand fetched from Long lane, and his new bought out of the Draper 's- shop.

6. The Augustinian Monks succeed, younger than the Benedictines in England, though older in Europe. For S. Augustine of Hippo, (on whom these Monks would willingly recover themselves) was S. Benet 's Senior by sixty years. I cannot believe, that they came over into England (what some affirm) precise, Anno 636, (others 640.) when Birinus was Bishop of Dorchester, or that 1059, they were seated in London, being rather inclined to believe, that Eudo the Dapifer (Sewer, if you please) to King Henry the first, first brought them into England, Anno 1105 and that S. John's at Colchester was the prime place of their residence. However, I find that Waltham. Abbey (for Benedictines at the first) had its Copy altered by King Henry the second, and bestowed on Augustinians.

7. These Augustinians were also called Canons Regular, where, by the way, I meet with such a nice distinction, which dishearrens me from pretending to exactness in reckoning up these Orders. For, this I find in our English Ennius:

It seems the H here amounteth to a letter so effectual as to discriminate Canons, from Canons, (though both Canonici in Latin) but what should be the difference betwixt them, I dare not interpose my conjecture. I have done with these Augustinians when I have observed, that this Order in England afforded threescore and ten eminent Writers, and one in Germany worth them all in effect, I mean Martin Luther, who by his writings gave a mortal wound to all these Orders, yea, and to the root of the Romish Religion.

8. Gilbertine Monks, may be the third, a mongrel Order, observing some select Rules partly of S. Bennet, partly of S. Augustine. So named from Gilbert (son to Joceline a Knight) Lord of Sempringham in Lincoln-shire, where 1148, first they were planted. Whereupon, this- Order may boast, that it alone is a native and Indegena, (whereas Benedictines are by original Italians; Augustinians, African; Carthusians, French; Dominicans, Spanish; &c.) pure English by the extraction thereof. This Gilbert, unhandsome, but not unlearned, erected this Order, (contrary to Justinians constitution, who forbad double Monasteries) wherein men and women lived together, (though secluded) under one roof. He survived to see thirteen Houses of this his own Order, and in them seventeen hundred Gilbertine Brothers and Sisters. Yet I find no Writer of this Or • er, conceiving them so well busied with their Company in their Convent, they had little leisure for the writing of Books.

9. Carthusian Monks make up a Messe, much famed for their mortified lives and abstinence from all flesh; one Bruno first founded them in the Dolphinate in France, Anno 1080, and some 60 years after they were brought over into England. I wonder men fasting so much, should have so high spirits, no Order standing more stoutly on their privileges, insomuch when the means of all Covents were valued in the Reign of King Henry the eighth, a peculiar clause was added to the Patent of the Commissioners, impowering them particularly to rate Charter-house in London. However, their Books (there being eleven learned Authors of English Carthusians) contain much tending to mortification, and out of them Parsons the Jesuit hath collected a good part of his Resolutions.

10. So much of Monks, come we now to Friars, and it is necessary to premise what was the distinction betwixt them. For though some will say, the matter is not much, if Monks and Friers were confounded together, yet the distinguishing of them condueeth much to the clearing of History. Some make Monks the Genus, and Friers but the Species, so that all Friars were Monks, but e contra all Monks were not Friars. Others, that Monks were confined to their Cloisters, whilst more liberty was allowed to Friars to go about and preach in neighbouring Parishes. Others, that Monks were in those Convents who had a Bishop over them, as Canterbury, Norwich, Durham, &c. but never any Friars in such places where the Bishop was the supreme, and they in some sort had the power of his Election. I see it is very hard just to hit the joint so as to cleave them asunder at an hairs breadth, Authors being so divided in their opinions. But the most essential difference, whereon we most confide is this, Monks had nothing in propriety, but all in common; Friars had nothing in propriety, nor in common, but being Mendicants, beg'd all their subsistence from the charity of others. True it is, they had Cells or Houses to dwell, or rather hide themselves in (so the Foxes have holes, and the Birds of the air have nests) but all this went for nothing, seeing they had no means belonging thereunto. Yea it hath borne a tough debate betwixt them, Whether a Friar may be said to be Owner of the Clothes be weareth? and it hath been for the most part over-ruled in the negative.

11. It will be objected, that many Convents of Friars had large and ample revenues (as will appear by perusing the Catalogue in Speed 's Tables) amounting to some hundreds (though never thousands) by the year, some Friars barns wellnigh as wealthy as some Monks (rather every pretended Lazarus, a Dives) holding, though not severally to themselves, jointly amongst themselves, most rich endowments. Here also it will be in vain to fly to the distinction of Cresis and Chresis, of using and owning, seeing the Monks will lay a claim to that distinction, and challenge as great an interest therein as the Friars themselves.

12. I have nothing to return in answer hereunto, save only that, Olim vero non fuit sic, from the beginning [of the Institution of Friars] it was not so, these additions of Lands unto them, are of later date, and, believe it, not of their seeking, but their Benefactors casting upon them.

13. However, nothing more common than to make Monks and Friars both Synonyma's and reciprocal, and for my own part, I pass not, if in this my History I have committed the same, and hereafter shall be guilty of greater mistakes. Foresters laughed at the ignorance of that Gentleman, who made this difference betwixt a Stag and a Hart, that the one was a red, the other a fallow deer, being both of a kind, only different in age, and some other circumstances in Venarie. I may make the like sport to some Popish Reader, (and much good let it do him) in differencing some Orders which are the same, and identifying other Orders which are distinct, but the matter is of no dangerous concernment. May we be but careful to order our conversations aright, that God may show us his salvation, and it matters not much if we commit errors, and discover ignorance in ordering Friars, not in their exact number and seniority. These premised, we begin with their four Elemental Orders.

14. Wycliffe constantly inveigheth against Friars, under the name of CAIM. Had it been Cain, I should have suspected his allusion to the words of the Apostle, They have gone in the way of Cain, but now am at a loss, and had so continued, had I not lighted on a railing Hexastick of an uncharitable Rythmer, (a base fellow may show an honest man the way) who thus letteth fly at them:

• C. Carmelites
• A. Augustinians
  • I. Jacobines
  • M. Minorites
    • or
      • Dominicans.
      • Franciscans.
        • Friars.

And thus at last we have the great mystery unfolded, whom Wycliffe therein did intend.

15. Of these Dominicans were the first Friars, which came over into England, Anno 1221, being but twelve (an Apostolical number) with Gilbert de Fraxineto their Prior first landed at Canterbury, fixed at Oxford, but richly endowed at London, they were commonly called Black Friars, Preaching Friars, and Jacobine Friars. They took their name from S. Dominick born at Calogora in Spain, and Hubert de Burg • Earl of Kent, was their prime Patron, bestowing his Palace in the Suburbs of London upon them, which afterwards they sold to the Archbishop 's of York, residing therein, till by some transactions betwixt King Henry the eighth and Cardinal Wolsey, it became the Royal-Court, now known by the name of White-hall. Afterwards by the bounty of Gregory Rocksly Lord Major of London, and Robert Kilwarby Archbishop of Canterbury, they were more conveniently lodged in two Lanes on the bank of Thames, in a place enjoying great privileges, and still retaining the name of Black Friars. No fewer than fourscore famons English writers are accounted of this Order. At this day, as beyond the Seas, they are much condemned for being the sole active managers of the cruel Spanish Inquisition, so they deserve due commendation for their Orthodox judgments in maintaining some Controversies in Divinity of importance against the Jesuits.

16. Franciscans follow, commonly called Grey Friars and Minorites, either in allusion to Jacob 's words, Sum Minor omnibus beneficiis Tuis, or from some other humble expressions in the New Testament. They received their name from S. Francis, born in the Duchy of Spoletum in Italy. Canonized by Pope Gregory the ninth, about two years after whose death the Franciscans came over into England, and one Diggs (Ancestour of Sir Dudley Diggs) bought for them their first seat in Canterbury: who afterwards were diffused all over England. For skill in School-Divinity they beat all other Orders quite out of distance, and had a curious Library in London (built by Richard Whittington) in that Age costing five hundred and fifty pounds, which quickly might be made up, if (as it is reported) an hundred marks were expended in transcribing the Commentaries of Lyra.

17. We must not forget that one Bernard of Siena about the year 1400, refined the Franciscans into Observants, no distinct metal from the former, but different from them as steel from iron. K. Edward the fourth first brought them into England, where they had six famous Cloisters; since which time there have been a new Order of Minims begun beyond the Seas, conceiving the comparative of Minor too high, they have descended to Minimus, according to our Savior's own words, He that is a [minime] or the least among you, the same shall be greatest: and I much admire that none have since begun an Order of Minor-Minimo 's; the rather, because of the Apostles words of himself, who am less than the least of all saints. 〈 in non-Latin alphabet 〉 . As I may say, a subter-subterlative in his humility. As for other Diminutives of Franciscans or Minorites beyond the Seas, Recollects, Penitentiaries, Capuchins, &c. seeing they had their rise since the fall of Abbeys in England, they belong not to our present enquiry. Sufficeth it that this Order, during the extent of our story, afforded in England an hundred and ten learned Writers.

18. Carmelites, or White Friars, come next, so named from Mount Carmel in Syria, brought over into England in the Reign of King Richard the first, by Ralph Ereeborn: and placed at Alnewicke in Northumberland in a wilderness (sic canibus catulos) most like unto Carmel in Syria. Whose Convent at their dissolution in the Reign of King Henry the eighth, was at low rates, in that cheap County, valued at one hundred ninety four pounds and seven shillings per annum, to justify our former observation, that even Mendicant Friars had Houses endowed with revenues.

19. This foundeth something to the commendation of the English Carmelites, That their Order lost not the vigor thereof by being poured into Cisterns (mediately derived from other Countries) but as our Author telleth us, Hi cum primis Monachis Britonum & Scotorum ex Aegypto & Palestinâ in Britanicas Insulas Monochatum Intulerunt, That Monkery and (Carmelite) Friery came out of Egypt and Palestine into Britain. Thus they will allow us to have superstition immediately thence without any circle from Rome, but are highly offended (and stickle mainly to the contrary) That we should fetch true Religion thence (with the ancient observation of Easter) but this forsooth, we must receive at the second hand from Rome, and be ordered according to her directions therein.

20. Another thing also is alleged in the praise of our Carmelites, That they were most careful in keeping the Records of their Order, that the List being lost of the Benedictines, Dominicans, &c. (save here or there a broken link or two) Carmelites have preserved the successive series of their Provincials. Let them thank John Bail herein, once one of them, (though they be pleased to jeer him as forsaking it for the love of his dear Dorothy) who in his youth made the Catalogue out of love to his Order, and in his old age preserved it out of his general affection to antiquity, and it will not be amiss here to represent it.

This Order was vertical, and in the highest exaltation thereof in the Reign of King Edward the fourth, under Nicholas Kenton their twenty fifth Provincial, they reckoned no fewer than fifteen hundred of their Order. But when John Milverton his Successor, began (in favor of Friery) furiously to engage against Bishops, and the Secular Clergy, the Carmelites good masters and dames began to forsake them, and they never recovered their credit, till they were utterly dissolved. John Bird the one and thirtieth (some say last) Provincial of this Order, zealously impugned the Pope 's Primacy in his Sermons, for which he was made the first Bishop of Chester, and was ejected that See in the Reign of Queen Mary, because he was married.

21. We must not forget how the Carmelites boast very much of one Simon Stock of their Order, a Kentish-man, or rather Kentish-boy, which being but twelve years of age, went out into the Woods and there fed on Roots and Wilde fruit, living in the Trunke of an hollow-Tree, whence he got the Sirname of Stock, having a Revelation, That soon after some should come out of Syria, and confirm his Order, which came to pass when the Carmelites came here. He afterwards became Master-General of their Order (to whom the respective Provincialls are accountable) and is said to be famous for his miracles. Let Syria then boast no longer of the sanctity of their Simon Stulites (so called it seems, because constantly living about a Stone-pillar) our Simon Stock may mate their Simon Stone in all particulars of holiness, though (under the Rose be it spoken) Mr. Richard Stock, the painful Minister of S. All-hallowes Broad-street in London for 32 years did advance God's glory more than both of them.

22. Augustinian Eremites lag last, of far later date than Augustinian-Monks, as who first entered England, Anno 1252, and had (if not their first) their fairest habitation at S. Peter's the Poor, London, thence probably taking the denomination of Poverty (otherwise at this day one of the richest Parishes in the City) because the said Augustinian-Eremites went under the notion of Begging-Friars. Mean time, what a mockery was this, that these should pretend to be Eremites, who, instead of a wide Wilderness lived in Broad street, London, where their Church at this day belongeth to the Dutch-Congregation. To give these Augustine-Friars their due, they were good Disputants; on which account they are remembered still in Oxford by an Act performed by Candidates for Mastership, called Keeping of Augustine's.

23. So much for the four principal sort of Friars. The following Orders being but additional descants upon them, with some variations of their Founders: Amongst whom were the Trinitarians, for whom Robert Rooksley built first an House at Mottingden in Kent; they were called also Robertines, and de Redemptione Captivorum, whose work was to beg money of well-disposed people for the ransoming of Christians in Captivity with the Pagans. A charitable employment, and God himself in some sort may seem Sovereign of their Order, who looseth the Prisoner, and their sighing cometh before him. My Author telleth me that he conceiveth them suppressed in England before the general dissolution of Priories, though conjecturing at no cause thereof. Sure I am, 'twas not because sublatâ causâ tollitur effectus, plenty of Christian Captives then and since remaining amongst the Pagans, nor will I be so uncharitable as to suspect some indirect dealings in their misapplying Contributions; but leave the reason to the enquiry of others.

24. The Bonehomes or Good men succeed them, being also Eremites brought over into England by Richard Earl of Cornwall, in the Reign of King Henry the third, his Brother. So styled (not exclusively of other Orders, but) eminently because of their signal goodness. Otherwise the conceit of the Epigrammist, admiring that amongst so many Popes, there should be but five Pious, lies as strongly here, That amongst so many Orders of Friars, there should be but one of Good men. But indeed the Apostle himself makes a Good man a degree above a Righteous man: For scarcely for a Righteous man will one die, yet peradventure for a Good man some would even dare to die.

25. These Bonehomes, though begging Friars, (the poorest of Orders) and Eremites, (the most sequestered of begging-Friars) had two (and I believe no more) Covents in England; absolutely the richest in all the Land, (Monks only excepted) the one in Asheridge in Buckingham shire, now the Mansion of the truly Honorable E. of Bridgewater, where I am informed more of a Monastery is visible this day than in any other house of England. It was valued at the dissolution yearly at four hundred forty seven pounds eight shillings halfpeny. The other at Edington in Wiltshire, now known for the hospitality of the Lady Beuchampe dwelling therein: Valued, when dissolved at five hundred twenty one pounds twelve shillings halfpeny. It seems that these Friars (though pretending to have nothing nec in proprio, nec in communi) would not cast their Caps (I should say their Coules) at rich Revenues, if bestowed upon them, but contentedly (not to say cheerfully) embrace the same.

26, I am afraid I have wronged the Crouched Friars in their seniority, who about the same time, if not before the Bonehomes, viz: 1244, came over into England with the Pope 's Authentic, and this unusual privilege, That none should reprove their Order, or upbraid them, or command them, under pain of Excommunication. They carried a Cross some say on their Staves; others, on their Backs, called in French, a Crouch; and justly might they be angry, if their Propernesse were debased into Deformity on the same mistake whereon Edmund Crouch-back, Brother to King Edward the first ( one of the comliest men alive) is mis-represented to Posterity for Crooked-backed, merely for assuming the Cross on Him in the Holy War. The place of Crouched-Friars in London still retaineth their name.

27. Soon after, one year, viz: 1257, produced two new Orders: so that I know not how to martial their Priority, except to avoid Contests they will be pleased discreetly to use the Expedient betwixt the Company of Merchant Tailors and Skinners in London, to take their precedency yearly by turns. Both of them were fixed in Cambridge. The first, the Brethren, De Poenitentiâ Jesus, (otherwise Brethren of the Sack) whose Cell since is turned into Peter-house. The other Bethlehemites dwelling somewhere in Trumpington-street, and wearing a Star with five Rayes on their backs. But their Star proved but a Comet, quickly fading away, and no more mention found of them in English Authors.

28. I will conclude with the Robertines, confounded by some, distinguished by others from Friars Trinitarians. These owe their original to one Robert Flower, son of Took Flower, who had been twice Major of York (the name lately remaining in that City) who forsaking the fair lands left him by his Father, betook himself to a solitary life about the Rocks in Niddsdale in York-shire, and it seems at Knaresborough the first and last House was erected for his Order. Matthew Paris reports that his Tomb abundantly cast forth a Medicinal Oil, which possibly might be, the dissolving of some Gums used about his body, and other natural causes may be assigned thereof.

29. For mine own eyes have beheld in the fair Church of Ilminster in Somersetshire, the beautiful Tomb of Nicholas Wadham of Myrefield Esquire, and Dorothy his Wife (Founders of the uniform College of Wadham in Oxford) out of which in Summer sweats forth an unctious moisture with a fragrant smell, (which possibly an active fancy might make sovereign for some uses) being nothing else than some bituminous matter (as by the color and scent doth appear) used by the Marbler in joining the chinks of the stones, issuing out chiefly thereabouts.

30. So much of Monks and Friars, as great being the variety amongst Historians about their number, as amongst Critics in reckoning up the Original Languages, and the difference almost proceedeth on the same account; for as the miscounting of Dialects for Tongues causelessly multiplieth the number of those Languages: So many mistaking gradual for specifical differences amongst Orders, have almost doubled their true number on that misprision. Master Fox in the Reign of King Henry the third, reckoneth up no fewer than an hundred and two Male-Orders of Monks and Friars (no Nuns being cast into the account) but therein he confineth not himself to such as only were extant in England: but taketh in the whole compass of Christendom therein to make up his Catalogue. We have work enough upon our hands to insist upon such Orders as found footing in our Land, especially the most principal of them. For other inferior Orders I purposely omit (besides the grand ones of Templars and Hospitallers, because largely handled in my Holy War) As the Order of the Blessed Mary of reward which Mr. Lambert confoundes with the Crouched and Trinitarian Friars, for which my Author falls foul with his memory, affirming these to be three distinct Orders, Habitu, fine, & constitutionibus. (Distinctions enough of all conscience to diversify them) and therefore greater the wonder that Mr. Lambert 's pen should leap over this treble ditch to confound them into one Order.

31. The aforesaid Author also chargeth him, as if he made his perambulation about Kent, as done merely out of spiteful design to disgrace the Romish Religion, never mentioning any Convent without mocking at them, adding moreover, That his Book contains fabulas ineptas, & crassa mendacia. Mean time he advances John Stow to the skies (though confessing him far inferior to Mr. Lambert in learning) for his sedulous distinguishing of those Orders, and concludeth that Stow 's Antiquities of London for the worth and truth thereof have often passed the Press, whilst the other his Description of Kent underwent the hand of the Printer no more than once. Nor stops he here, but useth so slovenly an expression (it is well it is in Latin) calling his Book Charta Cacata, which (saving reverence to the Reader) may be returned on the foul of mouth of him who first uttered it.

32. Now I conceive, not only Queen Elizabeth's poor people at Greenwich (so are the Alms-men there termed in a fair House, which this Mr. Lambert charitably founded for them) engaged to assert their good Patron, but also that all ingenious English men are obliged in his just vindication from this unjust aspersion. Indeed, his Book is a rare piece of learning, and he in age and industry the true successor to Leland in the studies of English Antiquity, and the height thereof above common capacity, the sole cause that his Book (as also his worthy work on the Saxon Laws) hath no oftener passed the Impression. His labors are feasts for scholars, not (like Stow 's works) daily fare for common people. Thus the Draper may sooner sell forty ells of freeze and course clothe, than the Mercer four yards of clothe of gold, as only for the wearing of persons of prime quality. Nor doth the slow-selling of a book argue it to be a drugge, wanting real worth in its self, seeing this railing Reinerius his own Book (notwithstanding the pompous Title thereof, Apostolatus Benedictinorum in Angliâ) though printed nine and twenty years since, viz: 1626, hath not (on my best enquiry) as yet been honor'd with a second Edition.

33. Before we take our farewell of Friars, know there was a deadly Antipathie betwixt them and Parish-Priests: For the former slighted the later, as good alone to take Tythes, and like Hackney post-horses only to run the stage in the Mass-book, secundùm usum Sarum, Ignorant and unable to preach. Wherefore the Friars, when invading the Pulpit, would not say to the Parson, By your leave Sir, but proudly presuming on their Papal Privileges, assumed it to themselves, as forfeited to them, for the Parson 's want of skill or will to make use of it. But these Vultures had the quickest sight and scent about Corps, flocking fastest to men of fashion when lying on their Death-beds, whose last Confessions were more profitable to the Friars, than half the Glebe-land that year to the Priest of the Parish.

34. This plainly appeareth out of Erasmus in his Dialogues, who though perchance therein, he doth Lucian it too much, yet truth may be discovered under the varnish of his scoffing wit. He, in his Dialogue entitled, FUNUS: tells us how Sir George the rich Knight being formerly confessed to the Friars, the Parochial Pastor refused to bury him, because he could not give an account to God of this his sheep, as unacquainted with his final estate, and this case commonly happened in England, the occasion of much heart-burning betwixt them.

35. Monks also hated Friars at their hearts, because their activity and pragmaticalnesse made Monks be held as idle and useless; yea, as mere Cyphers, whilst themselves were the only Figures of reckoning and account in the Church.

36. Matthew Paris a Benedictine Monk of S. Albans, was a back-friend to Friars, and on all occasions hath a good word in store for them, thus speaking of the coming in of the Brethren of the Sack, as also of the Order of Betblemites, he welcomes them with this Complement, That now there were so many Orders in England, that of them there was an inordinate confusion.

37. Indeed, the Pope at last grew sensible that the world began to groan, as weary with the weight of Friars. Who, if multiplying proportionably in after-Ages, would so increase, there would be more mouths to beg alms, than hands to relieve them; and therefore they were stinted to the aforesaid four Cardinal Orders, of Dominicans, Franciscans, Carmelities, and Augustinian Eremites: These boasted themselves to be like the four Evangelists, though (the number alone excepted) no conformity betwixt them. And they more like unto God's four sore Iudgments, wherewith he useth to afflict a sinful Nation.

37. Come we now to Nuns, almost as numerous in England as Monks and Friars, as having (though not so many Orders) more of the same Order. The weaker sex hath ever equalled men in their devotion. Often exceeded them in superstition, as in the one instance of Gilbertines may appear. These were an Hermophrodite Order, as is aforesaid, admitting both men and women under the same roof, and during the life of Gilbert their first Founder for seven hundred Brethren, there were eleven hundred Sisters entered into that Order. None can be so exact in reckoning up the Nuns as the Friars, because that sex afforded no Writers to acquaint us with the Criticismes of their observances.

38. We will insist only on three sorts: 1. The Antientest: 2. The Poorest: 3. The latest Nuns in England: Of the first sort we account the she Benedictines, commonly called black Nuns, but I assure you, penny white, being most richly endowed. The Poorest follow, being the strict Order of S. Clare, a Lady living in the same time, and born in the same Town with S. Francis: and her Nuns did wear a like habit in color with the Franciscans. I am charitably inclined to believe that these were the least bad amongst all the Professions of Virginity.

39. The Brigettean Nuns were the latest in England, first settled here in the second year of King Henry the fifth, Anno Dom. 1415, dissolved with the rest of all Orders, Anno 1538, so that they continued here only one hundred three and twenty years; an Order to be loved on this account, That it was the last in England. Bridget Queen of Sweden, gave them their name and institution. Men and Women living under the same roof: the Women above, the Men beneath, and one Church common to both. By their Order their House was to be endowed plentifully at the first, whereon they might live without wanting or begging, as well in dear as cheap years, and after their first foundation they were uncapable of any future benefactions, Si posteatotus mundus possessiones & praedia eis offerret, quicquam omnino recipere non liceret: If afterwards the whole world should proffer them farms and possessions, it was utterly unlawful for them to accept anything thereof: as indeed, additions to such who had plenty before, is rather a burden than a benefit.

40. The mysterious number of Brigetteans might not exceed the number of eighty five. which forsooth was the number of Christ's Apostles and Disciples put together, and thus they were precisely to be qualified:

• 1. Sisters, sixty.
• 2. Priests, thirteen.
• 3. Deacons, four.
• 4. Lay-brethren, eight.
  • In all Eighty five

Where, by the way, know we must reckon seventy two Disciples, (which the Evangelist makes but just seventy, and also put in S. Paul for the thirteenth Apostle, or else it will not make up the sum aforesaid, but it is all even with discreet persons, be it over or above it. This Order constantly kept their Audit on All-Saints Eve, October 31, and the day after All-Souls being the third of November, they gave away to the poor all that was left of their annual Revenue, conceiving otherwise it would putrefy and corrupt if treasured up, and be as heinous an offense, as the Jews when preserving Manna longer than the continuance of one day. These Brigetteans had but one Convent in England, at Zion in Middlesex, built by King Henry the fifth, but so wealthy, that it was valued yearly worth at the dissolution, One thousand nine hundred forty four pounds eleven shillings eight pence farthing.

41. No Convents of Nuns in England more carfully kept their Records than the Priory of Clarkenwell, to whose credit it is registered. That we have a perfect Catalogue of their Prioresses, from their foundation to their dissolution (defective in all other Houses) according to the order following:

• viz:
  • 1. Christiana.
  • 2. Ermegard.
  • 3. Hawisia.
  • 4. Eleonora.
  • 5. Alesia.
  • 6. Cecilia.
  • 7. Margery Whatvile.
  • 8. Isabell.
  • 9. Alice Oxeney.
  • 10. Amice Marcy.
  • 11. Denys Bras.
  • 12. Margery Bray.
  • 13. Joan Lewkenor.
  • 14. Joan Fullham.
  • 15. Ratherine Braybroke.
  • 16. Luce Attwood.
  • 17. Joan Viene.
  • 18. Margaret Blakewell.
  • 19. Isabell Wentworth.
  • 20. Margaret Bull.
  • 21. Agnes Clifford.
  • 22. Katherine Green.
  • 23. Isabell Hussey.
  • 24. Isabell Sackvile.

Had the like care continued in other Convents, it had contributed much to the clearness of Ecclesiastical History.

42. Sir Thomas Challoner (Tutor, as I take it, to Prince HENRY) not long ago built a spacious House within the Close of that Priory, upon the Frontispiece whereof these Verses were inscribed, not unworthy of remembrance:

I hope and believe the same may truly be affirmed of many other Nunneries in England, which now have altered their properity on the same conditions.

43. So much for the several dates of Monks and Friars: wherein if we have failed a few years in the exactness thereof, the matter is not much. I was glad to find so ingenuous a passage in Pitzeus, so zealous a Papist, with whom in this point I wholly concur: He speaking of the different Aeraes of the coming in of the Augustinians into England, thus concludeth: In tantâ sententiarum Varietate veritatem invenire nec facile est, nec multùm refert. The best is, though I cannot tell the exact time wherein every Counter was severally laid down on the Table; I know certainly the year wherein they were all thrown together and put up in the bag, I mean the accurate date of their general dissolution, viz: Anno One thousand five hundred thirty and eight, on the same sign that Sanders observeth a grand providence therein, That Jesuits began beyond the Seas at the very same time: we will not higgle with so frank a chapman for a few months under or over, but taking his Chronology herein de been esse, one word of the name of that Order, first premising a pleasant story.

44. A Country-man, who had lived many years in the Hercinian woods in Germany, at last came out into a populous City, demanding of the people therein, What God they did worship? It was answered him, They worshipped Jesus Christ. Whereupon, the wild Wood man asked the names of the several Churches in the City; which were all called by the sundry Saints to whom they were consecrated. Its strange, said he, that you should worship JESUS CHRIST, and he not have one Temple in all your City dedicated unto him. But it seems Ignatius Loyola, Founder of this new Order, finding all other Orders consigned to some SAINT or other, whence they take their denomination, intended at last peculiarly to appropriate one to JESUS: That as at that holy name every knee should bow: So all other Orders should do homage, and submit to this his new one of Jesuits.

45. Here, had not better eyes than mine own made the discovery (being beholden to M. Chemnitz therein) I had never noted the nice difference betwixt JESUATS and JESUITS so near in name, though not in time; but it seems in nature distinguished. The former began at Siena in Italy in the year 1366, of whom thus Sabellicus, Colligebantur ab initio domesticatim simplici habitu amicti, multâ innocentiâ & pietate viri, victum sibi labor & operâ quaeritantes. Apostolici ab initio Clerici nuncupati. Hi neque sacris initiantur, neque celebrant Missarum solemnia, tantùm orationi vacant, Jesuati ab eo dicti, quod Jesu Regis summi frequens sit nomen in illorum ore, &c. Men of much innocence and piety were gathered in the beginning from house to house, clothed in poor habit, and seeking their own livelihood with labor and pains, called from the beginning Apostolical Clerks. These neither were entered into Orders, neither did celebrate the solemnity of Masses, but only bestowed themselves in prayer, therefore called Jesuats, because the name of Jesus was so frequent in their mouths. But it seems these Iesuats sunk down in silence, when the Jesuits appeared in the world, the former counting it ill manners in likeness of name to sit so near to those, who were so far their betters.

56. All Orders may be said eminently extant in the Jesuits to and above the kind, the degree thereof, and indeed they came seasonably to support the tottering Church of Rome: For, when the Protestants advantaged with Learning and Languages, brought in the Reformation; Monks & Friars were either so ignorant as they could not, so idle as they would not, or so cowardly that they durst not make effectual opposition, as little skilled in Fathers, less in Scripture, and not at all versed in Learned Languages. As for the Franciscans, I may say of them, they were the best and worst scholars of all Friars: The best, as most sublime in School-Divinity: worst, for if before their entrance into that Order they knew not learning, they were enjoined not to study it. Besides, Monks and Friars were so clogged with the observances of their Orders, that it confined them to their Cells, and rendered them useless in a practical way. Wherefore, to balance the Protestants, the Jesuits were set on foot, obliged to these studies (out of fashion with Monks & Friars) wherein they quickly attained a great eminency, as their very adversaries must confess. And, as their heads were better furnished than other Orders, so their hands were left at more liberty, (not tied behind their backs in a large posture of Canonical idleness) whence they are become the most active and pragmatical Undertakers in all Christendom.

57. I cannot but commend one policy in the Jesuits, which conduceth much to their credit; namely, whereas other Orders of Monks and Friars were after their first institution sifted (as I may say) thorough many other searches, still taking new names according to their Sub-De-Re-Reformations. The Jesuits since their first foundation have admitted of no new denomination, but continue constant to their primitive constitution; chiefly, because sensible that such after refinings fix an aspersion of (at leastwise a comparative) impunity on their first institution, and render their first Founders cheaper in the worlds valuation, whilst the Jesuits still keep themselves to their foundation, as begun and perfected at once, and are 〈 in non-Latin alphabet 〉 all of a lump, all of a piece, which unity amongst themselves maketh them the more considerable in their impressions on any other Adversaries.

58. They had two most ancient and flourishing Convents beyond the Seas, Nola in Italy, as I take it, where their House it seems gives a Bow for their Arms, and La-Fletcha in France, where they have an Arrow for their Device; whereupon, a Satirical wit thus guirded at them: and I hope I shall not be condemned as accessory to his virulency, if only plainly translating the same.

I have done with these Jesuits, who may well be compared unto the Astrologers in Rome, of whom the Historian doth complain, Genus est hominum quod in Civitate nostrâ & vetabitur semper & retinebitur, There is kind of men in our City who will always be forbidden, and yet always be retained therein. So, though many severe Laws have been made against them, yet either such their boldness in adventuring, or our State-mildness in executing the Statutes against them, that always they are driven hence, and always they stay here, to the great disturbance of ours, and advancement of their own Religion.

59. Here I purposely omit the Houses for Leprous people, though indeed they deserved more charity than all the rest; and I may say, this only was an Order of God's making, when he was pleased to lay his afflicting hand on poor people in that loathsome disease. I take Burton-Lazars in Leicester-shire to be the best endowed house for that purpose. But as that disease came into England by the Holy War, so ( as we have elsewhere observed) it ended with the end thereof. And God of his goodness hath taken away the Leprosy of Leprosy in England.

Abbeys engrossed trade, impoverished Parish. Priests, encouraged Offenders.

THE specious pretences of piety, and contempt of the world, Abbots and Monks, were notoriously covetous, even to the injury of others: Witness their renting and stocking of Farms, keeping of Tan-houses, and Brew-houses in their own hands. For, though the Monks themselves were too fine-nosed to dabble in Tan-fatts, yet they kept others (bred in that trade) to follow their work. These Covents having bark of their own woods, hides of the cattle of their own breeding and killing: and (which, was the main) a large stock of money to buy at the best hand, and to allow such Chapmen they sold to, a long day of payment, easily eat out such who were bred up in that vocation. Whereupon, in the one and twentieth of King Henry the eighth, a Statute was made, That no Priest, either Regular or Secular, should on heavy penalties hereafter meddle with such mechanic employments.

2. Secondly, they impoverished Parish-Priests, by decrying their performances, and magnifying their own merits. Alas! what was the single devotion of a silly Priest in comparison of a Corporation of Prayers (twisted Cables to draw down blessings on their Patrons heads) from a whole Monastery? And, suppose (which was seldom done) the Parson in the Parish preaching to his people, yet Sermons in a Church once constituted were needless, as ministering matter of Schisms and disputes, and at the best only profiting the present: whilst prayers benefitted as well the absent, as the present, dead, as living. But especially prayers of Monasteries commanded Heaven, pleased with the holy violence of so many and mighty petitioners. By these and other artifices they undermined all Priests in the affections of their own people, and procured from Pope and Prince, that many Churches Presentative, with their Glebes and Tithes, were app-ropriated to their Covents, leaving but a poor pittance to the Parish Vicar: though the Pope (as styling himself but a Vicar) ought to have been more sensible of their sad condition.

3. Besides appropriation of such Churches, Abbeys also wronged Parish-Priests, by procuring from the Pope Paschal the second, Anno Dom. 1100, in the Council of Mainz, that their Demesnes, Farms, and Granges (anciently paying Tithes like the Lands of other Lay-men) should hereafter be free from the same. But this exemption was afterwards by Pope Adrian the fourth, about the year 1150, justly limited and restrained: Religious Order being enjoined the payment of Tithes of whatsoever increase they had in their own occupation (save of new improvements by culture of pasture of their cattle, and of garden fruits. Only three Orders, namely, the Cistertians, Templars, and Knights-Hospitallers (otherwise called of S. John's of Jerusalem) were exempted from the general payment of all Tithes whatsoever.

4. And, why Cistertians rather than any other Order? Give me leave to conjecture three Reasons thereof:

• 1. Adrian the fourth, our none Country-man, was at first a Benedictine-Monk of S. Albans, and these Cistertians were only Benedictines refined.
• 2. They were the Benjamins, one of the youngest remarkable Orders of that Age, and therefore made Darlings (not to say Wantons) by the Holy Father the Pope.
• 3. It is suspicious, that by bribery in the Court of Rome, they might obtain this privilege, so beneficial unto them. For, I find, that K. Richard the first disposed his Daughter Avarice to be married to the Cistertian-Order, as the most grasping and griping of all others.

I leave it others to render Reasons why Templars and Hospitallers, being mere Lay-men, and divers times of late, adjudged in the Court of Aides in Paris, no part of the Clergy should have this privilege to be exempted from Tithes. But we remember they were Sword-men, and that aweth all into obedience.

5. However the Lateran-Council, holden Anno 1215, Ordered, That this privilege of Tithe-freedom to the aforesaid three Orders, should not extend to Postnates (as I may term them) to Covents erected since the Lateran-Council, nor to Lands since bestowed on the aforesaid Orders, though their Covents were erected before that Council. Therefore when the covetous Cistertians (contrary to the Canons of that Council) purchased Bulls from the Pope to discharge their Lands from Tithes: Henry the fourth, pitying the plea of the poor Parish Priest, by Statute nulled such Bulls, and reduced their Lands into that state wherein they were before.

6. Once it was in my mind to set to down a Catalogue (easy to do, and useful when done) of such houses of Cistertians, Templars, and Hospitallers, which were founded since the Lateran Council, yet going under the general notion of Tithefree, to the great injury of the Church. But since on second thoughts, I conceived it better to let it alone, as not sure on such discovery of any blessing from those Ministers which should gain, but certain of many curses from such Lay-men who should lose thereby.

7. Now, when King Henry the eight dissolved Monasteries, there was put into His hand an opportunity and advantage to ingratiate Himself and His memory forever; namely, by restoring Tithes appropriated to Abbeys, to their respective Parishes. But, whether He wanted mind; or minding, or both, God would not do Him so much honor, that He should do so much honor to God, and his Church; being now past like Lay-fees with the rest of the Abbey-land, to the great empairing of the just maintenance of Ministers.

8. Lastly, one grand mischief (to omit many others) done by Monasteries, was by the privileges of Sanctuaries, whereby their houses became the sink and center of sinners, to the great dishonor of God, and obstruction of justice.

9. And here I commend the memory of Turketill, once Abbot of Crowland, being confident that the Reader will join with me in his commendation. Such vast immunities were bestowed on that Covent by Witlaffe, King of Mercia, that if any Officer did follow an Offender, of what nature soever, to fetch him out of that Liberty, he was to have his right foot cut off. Strange exchange! when a legal Presecutor is made a Malefactour, and the Malefactour an Innocent; such the converting power of a Monkish Asylum. But in process of time, and depredation of the Danes, this privilege was lost, and proffered afterwards by some Saxon Kings to be restored; which Turketill would never consent unto: and take it in the Authors own words, Antiquam vero loci impunitatem vel immunitatem nullo modo consensit acquirere, ne sceleratis & impiis refugium à publicis legibus videretur in aliquo praebere, & cum hujusmodi maleficiis compelleretur, vel in aliquo contra conscientiam suam cohabitare, seu consentire. This Privilege other Churches of S. Albans, Beverly, Westminster, did accept. Such Sanctuaries were grievances constantly complained of in Parliaments, till Richard the second first began, Henry the fourth and seventh proceeded to regulate them as abused and usurping, and Henry the eighth utterly abolished them as useless and unlawful.

Of the prime Officers and Officines of Abbeys.

The Officers in Abbeys were either supreme, as the Abbot; or (to use a Canonical term) Obediential, as all others under him. The Abbot had Lodgings by himself, with all Offices thereunto belonging. The rest took precedencies according to the Topical Statutes of their Covents, but for the generality, they thus may be marshalled.

2. First the Prior, who, like the President (under the Master) in our Colleges in Cambridge, was next to the Abbot. Note by the way, that in some Covents, which had no Abbots, the Prior was Principal, as the President in some Oxford-Foundations; and, being installed Priors, some voted as Barons in Parliament, whereof formerly, as the Prior of Canterbury, and Coventrie. But, when the Abbot was Superintendent, there the person termed Prior was his subordinate, who in his absence, in mitred Abbeys, by courtesy was saluted the Lord Prior.

3. Secondly, the Sub-Prior, (as Hugo Balciam, Sub-Prior of Eli, Founder of Peter-House) Quaere whether any complement descended so low as to Lord the Sub-Prior in the absence of the Prior and Abbot. As for the third Prior, and fourth Prior (for such Diminutives appear) they come not within the suspicion of so much favor.

4. Thirdly, the Secretary, who was the Register, Auditor, and Chancellor of the Covent, it being proper to his place to write and return Letters, and manage the most learned employments in the Monastery.

5. With him the Camerarius, or Chamberlain, may seem to contest for precedency, as keeping the keys of the Treasury, issuing out and receiving in all considerable sums of money; in which notion the Chamberlain of London holdeth his name.

6. Fifthly, the Cellarius, or Cellerarius, a Place of more power and profit, than the name may seem to import. He was the Burser who bought in all provisions, and appointed the pittances for the several Monks, and in some Houses he was Secundus Pater in Monasterio, as in the Abbey of Burie, where a large part of the Buildings was assigned for his Residence, and Lands for his Maintenance. These Cellerers were brave blades, much affecting Secular gallantry. For, I find it complained of, that they used to swagger with their swords by their sides like lay-Gentlemen.

7. The remaining Officers are best reckoned up by the Canonical rooms (as I may term them) in an Abbey, each giving denomination to him who had the inspection thereof. I begin with the Gate-house, and its relative the Porter; an office, I assure you, of some trust in an Abbey, to know what guests, and when (especially at the postern) are to be admitted thereunto.

8. The next room is the Refectorium: and Refectorius the Controller thereof. It was the Hall wherein the Monks dined together, and sometimes the Abbot on great solemnities graced them with his presence, when he had Vastellum, that is, not common bread, but vastell bread, or simnels for his diet.

9. Adjoyning to it was the Locutorium, or Parlour, because there leave was given for the Monks to discourse, who were enjoined silence elsewhere. Thus we read how Paul the fourteenth Abbot of S. Albans, made it penal for any to talk in the Cloister, Church, Refectory, or Dormitory.

10. Oriolium, or the Oriol, was the next room. Why so called, some of the name-sake College in Oxford are best able to satisfy. Sure I am, that small excursion out of Gentlemen 's Halls in Dorcetshire (respect it East or West) is commonly called an Orial. The use hereof is known for Monks, who were in latitudine morbi, rather distempered than diseased to dine therein, it being cruelty to thrust such into the Infirmarie, where they might have died with the conceit of the sickness of others.

11. Dormitorium, the Dormitorie, where they all slept together, it being ordered in the Council of Aquisgrane, Nisi in Dormitorio cum caeteris absque causae inevitabili, nemo dormire praesumpserit.

12. Lavatorium succeeds, generally called the Laundrey, where their clothes were washed. Haply it was also the place (such in the West-side of Westminster-cloisters) where all the Monks at the Conduit washed their hands, there being as much good fellowship in washing, as eating together.

13. Scriptorium remains, a room where the Chartularius was busied in writing, especially employed in the transcribing of these Books:

• Their
  • 1. Ordinals, containing the Rubric of their Missal, and Directorie of their Priests in Service.
  • 2. Consuetudinals, presenting the ancient customs of their Covents.
  • 3. Troparies.
  • 4. Collectaries, wherein the Ecclesiastical Collects were fairly written.

14. Next this the Librarie, which most great Abbeys had exactly furnished with variety of choice Manuscripts.

15. All is marred if the Kitchen be omitted, so essential a requisite in an Abbey, with the Larder and Pantrey the necessary suburbs thereof.

16. Come we now their Abbey-Church, where we first meet their

• 1. Cloisters, consecrated ground, as appears by their solemn Sepultures therein.
• 2. Navis Ecclesiae, or Body of the Church.
• 3. Gradatorium, a distance containing the ascent out of the former into the Choir.
• 4. Presbyterium, or the Choir, on the right side whereof was the Stall of the