Church History of Britain
22. Expect not of me a List of those mean Officers in the Abbey, whose employment was not so base, as their names barbarous, and of English extraction. Such were,
- 1. Coltonarius, Cutler.
- 2. Cupparius.
- 3. Potagiarius.
- 4. Scutellarius Aulae.
- 5. Salsarius.
- 6. Portarius.
- 7. Carectarius Cellerarii.
- 8. Pelliparius, Parchment-Provider.
- 9. Brasinarius, Maltster.
All these appeared at the Hali-mote, or Holy Court of the Cellarer, and it is the degrading the soul of a Scholar (best pleased in a progressive motion to attain elegancy) to stoop to the understanding of such base and unlearned Etymologies.
23. Note that the Offices aforesaid in the smaller Abbeys were but one fair entire room, which in greater Monasteries were a distinct structure, with all under-Offices attendant thereupon. Thus the Firmorie in the Priorie of Canterbury had a Refectorie thereto belonging, a Kitchen, a Dortour distributed into several Chambers that one might not disturb another; and a private Chapel for the devotions of the diseased. Their Almerie also was accommodated with all the aforesaid appurtenances, and had many distinct Manours consigned only to their maintenance.
24. It were aliene from our present purpose to speak of Cells, which were aut pars, aut proles, of all great Abbeys, sometime so far off, that the Mother-Abbey was in England, the Child-Cell beyond the Seas, and so reciprocally. Some of these were richly endowed, as that of Windham in Norfolk, which, though but a Cell annexed to S. Albans, yet was able at the Dissolution to expend of its own Revenues, seventy two pounds per annum. These were Colonies into which the Abbeys discharged their superfluous numbers, and whither the rest retired when Infections were feared at home.
25. Thus have we run through the main Rooms in all great Abbeys, though besides the same, particular Abbeys had particular Houses known to those of their own Covent by peculiar denominations. It were endless for one to instance in all these, and impossible to render a reason of their names, except he were privy to the fancies of the Founders. Thus we meet with a pile of building in the Priorie of Canterbury, called, the Honors; but, why so termed, my good friend, and great Antiquarie, is fain to confess his own ignorance.
Some general Conformities observed in all Covents.
SUndry Orders were bound to observe several Canonical Constitutions. However the rule of the ancient Benedictines, with some small variations according to time and place, hold true thorough most Monasteries. Some general heads whereof (the under-branches being infinite) we will here insert, it being hard, if amongst much dross, some gold be not found, to repair the pains of the Reader. We will contrive them into Canons, collected out of Authors, before, or in the days of Dunston.
1. Let Monks, (after the example of David) praise God seven times a day. Seven times:] Some difference in reckoning them up, but the following computation is generally embraced.
- 1. At Cock-crowing: Because the Psalmist saith, At midnight will I praise the Lord: and most conceive that Christ rose from the dead about that time.
- 2. Matutines: At the first hour, or six of the clock, when the Jewish morning sacrifice was offered. And at what time Christ's resurrection was by the Angels first notified to the women.
- 3. At the third hour, or nine of the clock before none: When according to S. Mark, Christ was condemned, and scourged by Pilate.
- 4. At the sixth hour, or twelve of the clock at high noon: When Christ was crucified and darkness over all the earth.
- 5. At the ninth hour, or three of the clock in the afternoon: When Christ gave up the ghost, and, which was an hour of public prayer in the Temple, and privately in his closet with Cornelius.
- 6. Vespers: At the twelfth hour, or six a clock in the afternoon: When the Evening-sacrifice was offered in the Temple, and when Christ is supposed taken down from the Cross.
- 7. At seven of the clock at night, (or the fir • t hour beginning the nocturnal twelve:) When Christ's agony in the garden was conceived began.
The fifth of these was performed at two of the clock in the morning: When the Monks (who went to bed at eight at night) had slept six hours, which were judged sufficient for nature. It was no fault for the greater haste to come without shoes, or with unwashen hands, (provided sprinkled at their entrance with holywater) to this nights service. And I find no express to the contrary, but that they might go to bed again. But a flat prohibition after Matutines, when to return to bed was accounted a petty apostasy.
2. Let all at the sign given leave off their work, and repair presently to prayers. Sign:] This in England (commonly called the ringing Island) was done with tolling a bell; but in other Countries with loud strokes, as Noblemen’s Cooks knock to the dresser, at which time none might continue their work Yea, the Canon was so strict, that it provided scriptores literam non integrent: That writers (a great trade in Monasteries) having begun to frame and flourish a Text letter, were not to finish it, but to break off in the middle thereof.
3. Let those, who are absent in public employment, be reputed present in prayers. Absent:] Hence it was, that anciently at the end of prayers, there was a particular commemoration made of them, and they by name recommended to Divine protection.
4. Let no Monk go alone, but always two together. Two:] That so they might mutually have, both testem honestatis, and monitorem pietatis. And this was done in some imitation of Christ's sending his Disciples to preach Two, and two before his face, that so they might alternately ease one another.
5. From Easter, to Whitsunday, let them dine always at twelve; and sup at six of the clock. Dine:] The Primitive Church forbade fasting for those fifty, days that Christians might be cheerful for the memory of Christ's resurrection. Immunitate Jejunandi à die Paschae Pentecosten usque gaudemus, and therefore more modern is the custom of fasting on Ascension Eve.
6. Let them at other times fast on Wednesdays, and Fridays, till three a clock in the afternoon. Three of the clock:] So making but one meal a day, but know that the twelve days in Christmas were in this Canon excepted.
7. Let them fast every day in Lent till six of the clock at night. Six a clock:] Stamping a character of more abstinence on that time. For though all a Monk's life ought to be a LENT, yet this, most especially, wherein they were to abate of their wonted sleep and diet, and add to their daily devotion: Yet so, that they might not lessen their daily fare without leave from the Abbot, all things done without whose consent, will be accounted presumption, and not redound to reward; so that in such cases, obedience to their Superiors was better than the sacrifice of their own free abstinence.
8. Let no Monk speak a word in the Refectory, when they are at their meals. Speak a word:] Whilst their mouths are open to eat, their lips must be locked to speak. For proof whereof they corruptly cite the Apostles words, to eat their own bread with silence; whereas indeed it is, work with quietness, and therein a contented mind enjoined. Such might also remember Solomon 's rule, Eat thy bread with joy.
9. Let them listen to the Lecturer reading Scripture to them, whilst they feed themselves. Listen:] This was S. Augustine' s rule, Ne solae fauces sumant cibum, sed & aures percipiant Dei verbum.
10. Let the Septimarians dine by themselves after the rest. Septimarians:] These were weekly Officers, (not as the Abbot, Porter, &c. for term of life) as the Lecturer, Servitors at the table, Cook, who could not be present at the public refection: as the Bible-Clerks in Queens-Coll: in Cambrige (waiting on the Fellows at dinner) have a Table by themselves, their stomachs being set, to go an hour after all the rest.
11. Let such who are absent about business observe the same hours of prayer. Absent:] Be it by sea, or land, on ship, in house, or field, they were to fall down on their knees, and though at distance, and very briefly, yet in some sort to keep time, and tune with the Covent in their devotions.
12. Let none, being from home about business, (and hoping to return at night) presume foris mandicare, to eat abroad. Eat abroad:] This Canon was afterwards so dispensed with by the Abbot on several occasions, that it was frustrate in effect, when Monks became common guests at Lay-men's tables.
13. Let the COMPLETORIE be solemnly sung about seven a clock at night. COMPLETORIE:] Because it completed the duties of the day. This service was concluded with that Verticle of the Psalmist, Set a watch, O Lord, before my mouth, and keep the door of my lips.
14. Let none speak a word after the Completorie ended, but hasten to their beds. Speak a word:] For, they might express themselves by signs, and in some cases whisper, but so softly that a third might not overhear it. This silence was so obstinately observed by some, that they would not speak though assaulted with thieves, to make discovery in their own defense.
15. Let the Monks sleep in beds singly by themselves, but all (if possible) in one room. Singly by themselves:] To prevent that sin of Sodomy, whereof many were detected, and more suspected in after-Ages. One room:] For the comfort of their mutual society.
16. Let them sleep in their clothes, girt with their girdles, but not having their knives by their sides, for fear of hurting themselves in their sleeps. In their clothes:] Is slovenness any advantage to sanctity? This was the way, not to make the Monks to lie alone, but to carry much company about them.
17. Let not the youth lie by themselves, but mingled with their seniours. Seniours:] That their gravity may awe them into good behavior. Thus husbandmen couple young colts with staid horses, that both together may draw the better.
18. Let not the candle in the Dormitory go out all the night. Candle:] In case some should fall soddainly sick; and that this standing candle might be a stock of light, to recruit the rest, on occasion.
19. Let Infants, incapable of excommunication, be corrected with rods. Infants:] Such, all were accounted under the age of fifteen years (of whom many in Monasteries) whose minorities were beneath the censures of the Church.
20. Let the offenders in small faults (whereof the Abbot is sole Judge) be only sequestered from the table. Small faults:] As coming after grace to dinner, breaking (though casually) the earthen ewer wherein they wash their hands, being out of tune in setting the Psalm, taking any by the hand (as a preface forsooth to wantonness receiving Letters from, or talking with a friend without leave from the Abbot, &c. From the table:] Such were to eat by themselves, and three hours after the rest, until they had made satisfaction.
21. Let the offenders in greater faults be suspended from table, and prayers. Greater faults:] viz: Thest, adultery, &c. And Prayers:] This in effect amounted to the greater Excommunication, and had all the penalties thereof.
22. Let none converse with any excommunicated, under the pain of excommunication. None:] Yet herein his Keeper, (deputed by the Abot) was excepted. Converse:] Either to car, or speak with him. He might not so much as bless him, or his meat if carried by him: Yet to avoid scandal, he might rise up, bow, or bare his head to him, in case the other did first with silent gesture salute him.
23. Let incorrigible offenders be expelled the Monastery. Incorrigible:] Whom no correption with words, nor correction with blows, nor censures of excommunication would amend: Abscission is the only plaster for such an incurable Gangrene.
24. Let an expelled Brother, being re-admitted on promise of his amendment, be set last in order. Last:] He was to lose his former seniority, and begin at the bottom. Know, that whosoever willingly quitted the Convent thrice, or was thrice cast out for his misdemeanors, might not anymore be received.
25. Let every Monk have two Coats, and two Cowles, &c. Two:] Not to wear at once, (except in Winter) but for exchange, whilst one was washed. And when new clothes were delivered them, their old ones were given to the poor.
26. Let every Monk have his Table-book, Knife, Needle, and Hankerchief. Needle:] To mend his own clothes when torn. Hankerchief:] Which they wore on their left side, to wipe away rheum, or (as we may charitably believe) tears from their eyes.
27. Let the Bed of every Monk have a Mat, Blanket, Rugge, and Pillow. Mat:] In Latin Matta, the Liers whereon are termed by S. Augustine Mattarii. a Blanket:] Laena, in Latin, quasi de lana, saith Varro, made of thick wool. No down, feathers, nor flocks used by them, yea no linen worn on their bodies. The Abbot also every Saturday was to visit their beds, to see if they had not shuffled in some softer matter, or purloined some progge for themselves.
28. Let the Abbot be chosen by the merits of his life and learning. Merits:] Though he were the last in degree, and though he had the fewest voices, the better were to carry it from the greater number. But in after-Ages, to avoid schism, upon a parity of deserts the Senior was generally chosen by plurality of votes.
29. Let him never dine alone, and when Guests are wanting, call some Brethren unto his table. Alone:] Such as were relieved by his hospitality, are by Canonical Critics, sorted into four ranks:
- 1. Convive, guests, living in or near the City, where the Covent stood.
- 2. Hospites, strangers, coming from distant places, yet still of the same Country.
-
3.
Peregrini, pilgrims,
of
another Nation,
and generally travailing for
devotion.
- Invited, or inviving themselves into the Abbey.
- 4. Mendici, beggars, who received their Alms without at the Gate.
30. Let the CELLARER be a discrect man, to give all their meat in due season. Discreet:] He needed to be a good Mathematician in the gages of men's bellies, not allowing all food alike, but proportioning it to their several ages, labor, (for ancient Monks did work) appetites, &c. For this they allege the Primitive practice, when all goods kept in common were divided, though unequally, for the sums equally, as to their personal necessities, And they parted them to all men, as every man had need.
31. Let none be excused from the office of the COOK, but take his turn in his week. None:] The Abbot is excepted, and the Cellarer in great Covents; But know, this was only anciently used in primitive poor Monasteries, our English Abbeys having afterwards Cooks, and under-Cooks of Laypersons able to please the paliate of Apitius himself.
32. Let the Cook each Saturday when he goeth out of his Office, leave the linen and vessels clean and sound to his successors. Clean and sound:] Severe one Canon which I read, that is, To receive twenty five claps on the hand for every default on this kind; And still more harsh what another rule enjoineth, That the Cook might not taste what he dressed for others, not permitted to lick his own fingers: Understand it thus, though he might eat his own pittance, or dimensum, yet he must meddle with no more, left the tasting should tempt him to gluttony and excess.
33. Let the PORTER be a grave person, to discharge his trust with discretion. Grave:] Whose age might make him resident in his place. Discharge:] In listening to no Secular news, and (if casually hearing it) not to report it again; In carrying the keys every night to the Abbot, and letting none in, or out, without his permission.
We leave this Porter in the peaceable possession of his Lodge; and by his leave, are let out of this tedious discourse. Only I will add, as the Proverb faith, The Lion is not so fierce as he is painted. So Monastical discipline was not so terrible in the practice, as in the precepts thereof. And as it is generally observed in Families, that the eldest Children are most hardly used, who, (as yet being but few, and their Parents in full strength) are taught, and tutoured, and nurtered, with much chiding, and correction; whilst more liberty is allowed to the younger brood, age abating their Parents austerity, and sometimes turning their harshness into sondnesse unto them. So those fatherly rules fell most heavily on the Monks of the first foundation, their rigor being remitted to such who succeeded them, insomuch that in process of time, Monks turned very wantons, through laziness and luxury; as hereafter (God willing) shall appear.
Of such Abbots who attained to be Parliamentary Barons.
THE highest Civil honor the English Abbots arrived at, was, that some were selected to be Barons in Parliament, and called to be Assistants to the King in His Great Council. To begin at the Reign of King Henry the third, (before whose time the footsteps of solemn summons to Parliament are almost worn out) in His time all Abbots and Priors of quality were summoned thither. Alas! this King lived a long time on Abbeys (the Patron sed by His Chaplains) the most of His maintenance issuing out of the purses of Priories. It was but fitting therefore they should be consulted with, who were so much concerned in all public payments. In the forty ninth of His Regin, no less than sixty four Abbots, and thirty six Priors, (a jolly number) with the Master of the Temple, were voluntary summoniti, out of the King's free will and pleasure (no right that they could claim themselves) summoned to Parliament.
2. But in after Parliaments the number of Abbots summoned thither, was fluctuating, and uncertain, sometimes forty, as the twenty seventh of Edward the first; sometimes seventy five, as the twenty eight of the same King; fifty six in the first of Edward the second; and yet but fifteen in the second of His Reign. Indeed, when Parliaments proved frequent, some Priories far from the place where they were summoned, the way long, the weather (especially in winter) tedious, travelling on the way costly, living at London chargeable: Some Priors were so poor they could not, more so covetous they would not put themselves to needless expenses: All so lazy, and loving their ease, that they were loath to take long journeys, which made them afterwards desire to be eased of their Honorable but Trouble some attendance in Parliament.
3. At last, King Edward the third resolved, to fix on a set number of Abbots, and Priors, not so many as with their numerousnesse might be burdensome to His Council; yet not so few but that they should be a sufficient representation of all Orders therein concerned, which being twenty six in number are generally thus reckoned up:
- 1. St. Albans.
- 2. Glassenbury.
- 3. St. Austin's Cant.
- 4. Westminster.
- 5. Edmunds-bury.
- 6. Peterborough.
- 7. Colchester.
- 8. Evesham.
- 9. Winchelcombe.
- 10. Crowland.
- 11. Battle.
- 12. Reading.
- 13. Abington.
- 14. Waltham.
- 15. Shrewsbury.
- 16. Gloucester.
- 17. Bardney.
- 18. Bennet in the Holme.
- 19. Thorney.
- 20. Ramsey.
- 21. Hide.
- 22. Malmesbury.
- 23. Cirencester.
- 24. St. Mary York.
- 25. Selbye.
- 26. With the Prior of St. Johns of Jerusalem, first & chief Ba • on of England.
None of these held of mean Lord's by frank almonage, but all of the King in capite per Baroniam, having an entire Baronie, to which thirteen Knights sees at least did belong.
4. Yet even after this fixation of Parliamentary Abbots in a set number the same was estsoons subject to variety. The Prior of Coventry played at in and out, and declined his appearance there. So did the Abbot of Lester, who may seem to have worn but half a Mitre on his head. So also the Abbot of St. James by Northhampton may be said to sit but on one hip in Parliament, he appears so in the twilight betwixt a Baron, and no Baron, in the summons thereunto. But afterwards the first of these three was confirmed in his place, the two last on their earnest request obtained a discharge. Partly, because they were summoned only interpolatis vicibus, and nor constantly; Partly, because they made it to appear, that they held not of the king a whole Barony in chief.
5. To these twenty six regular Barons, King Henry the eighth added one more for a casting voice; viz: the Abbot of Tavistocke in Devon-shire, on this token, that being created in the eighth of His Reign he enjoyed not his Baronie full twenty years, and acted so short a part on the stage of Parliament, that with Cato he might seem only ingredi ut exiret, to come in that he might go out. And, because some may be curious to know the manner of his creation, take here the form thereof:
HENRICUS, &c. Sciatis quod certis considerationibus nos specialiter moventibus & ob specialem devotionem, quam ad beatam Virginem Mariam matrem Christi, Sanctumque Rumonum in quorum Honore Abbatia de Tavistoke, quae de fundatione nobillium progenitorum nostroum, quondam Regum Angliae & nostro patro natu dedicata existit, gerimus & habemus, hinc est quod de gratia nostra special ac ex certa scientia, & mero motu nostris, volumus eandem Abbatiam, sive Monasterium nostrum gaudere honor, privilegio, ac libertatibus spirtualium Dominorum Parliamenti nostri Haredem, & successorum nostrorum, ideo concessimus, & per prasentes concedimus pro nobis Haeredibus, & sucessoribus nostris quantum in nobis est, dilecto nobis in Christi, Richardo Banham Abbati de Tavistocke pradicto & successoribus suis, ut corum quilibet qui pro tempore ibidem fuerit Abbas, sit & erit unus de spiritualibus, & religiosis Dominis Parliamenti nostri Haeredem & successorum nostrorum, gandendo honor, privilegio ac libertatibus ejusdem; Et insuper, de uberiori gratia nostra, affectando utilitatem, dicti nostri Monasterii, considerando ejus distantiam, ita quod si contingat aliquam Abbatem qui pro tempore fuerit, sore velesse absentem propter praedicti Monasterii utilitatem in non veniendo ad Parliamentum praedictum Haeredem, vel successorum nostrorum, quam quidem absentiam eidem Abbati perdonamus per praesentes; Ita tamen quod tunc solvet pro hujusmodi absentia cujuslibet Parliamenti integri in nostro Saccario, suum per attornatum quinque Marcas nobis haeredibus sive successoribus nostris, toties, quoties, hoc in futurum contigerit. In cujus, &c. Teste &c. Vicesimo tertio die Januarii, &c.
Whereas this Charter affirmeth Tavistocke founded by King Henry's noble Progenitors; Some will wonder thereat, and the rather, because Ordulph, the son of Ordgare, Earl of Devon-shire is notoriously known for the Founder of this Monastery before the Conquest, and no English King appeareth eminently a Benefactour thereunto. Yet because the English Kings successively confirmed the Charters thereof, they were in a loyal complement, acknowledge as the interpretative Founders of that Abbey. And as little children, whose parents decease in their infancy, innocently own their Fathers and Mothers-in-laws, for their natural parents: So many Monasteries, whose first Founders, were in a manner forgotten as time out of mind, applied themselves to the present Kings (though but the Favourers) as to the Founders of their Corporations.
6. Know that besides these Abbots, there were four Abbesses, viz: of Shaftsbury, Barking in Essex, St. Marys in Winchester, and Wilton, who held from the King an entire Baronry, yet never were summoned as Baronesses to Parliament; because that honor (frequent in Lay-persons) was never conferred on any Ecclesiastical Female. Yet were they (and almost all other Abbesses of any quality) saluted Ladies, as Earls Daughters are, by the courtesy of England, which custom hath made such a right, that they are beheld not only as unmannerly, but unjust, who in common discourse deny the same. However the aforesaid four Abbessos, though not called to Parliament, were solemnly summoned by special Writs ad habendum servitium suum, that is, to have their full number of Knights in time of war, where the Ladies personal presence was not expected, but their effectual appearance by the proxies or their purses to supply the King's occasions.
7. Of all these, the Prior of S. Johns in Jerusalem, took the precedency, being generally of Noble extraction, and a Military person. Yea, not content to take place of all regular Barons, Primus Angliae Baro haberi voluit, saith my Author: He would be counted [simply] and [absolutely] the first, and chief Baron in England; though the expression, speaks rather his affectation, than peaceable possession of such priority.
8. Next him, the Abbot of S. Albans took place above all of his Order, to the no small grief and grudge of Glassenbury, seeing Joseph of Arimathea was two hundred years senior to S. Albans. But, who shall deny the Patriarck Jacob the privilege of crossing his own hands, to prefer the younger before the elder? The same power (but on what pretence, let others inquire) the Pope assumeth to himself, whereby Adrian the fourth (once a Monk of S. Albans) gave that Convent the precedency.
9. As for the remaining Abbots, we may observe a kind of a careless order observed in their summoning to (and consequently their sitting in) Parliament. Now seeing it will not enter into a rational belief, that their methodizing was merely managed by the will of the Clerk of the Writs, it must descend on the disposal of the King, calling them in what order He pleaseth.
10. Sure I am, these Abbots were not summoned according to their personal seniorities of their several instalments, nor according to the antiquity of their respective foundations: For, Waltham Abbot being ante-penultimus, as but founded by King Herold, is commonly fourteenth or fifteenth in the summons. Battle Abbey, which in this body of Abbeys, should be beneath the ancle, (as last of all save Selbye) is commonly about the breast, the eight or ninth in number.
11. Nor are they ranked according to the richness of their annual Revenues; for then (according to their Valuations at the Dissolution) they should be martialled according to the method here ensuing, when first I have premised a Note concerning the Abbey of Teuxbury in Gloucester-shire.
12. This Abbot appeareth Parliamentary neither in any summons exhibited by Master Selden, most curious in this point; nor yet in the Catalogue of them presented by Master Cambden; and reverence to these worthy Authors hath prevailed with me so much that durst not insert him. However, since I am convinced in my judgment, he must be entered in the list; Partly, moved by the greatness of Revenues; Partly, because I find him registered by Bishop God. win, no less Criticall than the former in Historical matters. Yet to please all parties, we will only add him in the Margine, and not enter him in the body of the Catalogue.
The valuations of Coventry & Colchester, I cannot find; and in all these sums we have trusted Harps-field, and Speed, both subject to many mistakes, those standing on stippery ground, who in point of computation, tread only on figures, and not on numbers at length. The Auditors in these accounts pretend to much exactness, descending to the fractions of half-pence and farthings, though much partiality was used therein, many of the Raters at the dissolution, being Ranters for the present, proved Purchasers for the future, of the lands. The Abbey of Ramsey, commonly called the RICH, is here but the ninth in number, according to the wealth thereof, whereby it plainly appears, that much favor was used in the undervaluing of that foundation.
13. We must know there were other Abbeys, who, though not so high in Dignity, were richer in Endownments, than many of these Parliamentary Barons, viz:
| lib. | s. | d. | ob. | q. | |
| 1. Fountains, Richmond-shire. | 1173 | 0 | 7 | 1 | 0 |
| 2. Louis, Suffex. | 1691 | 9 | 6 | 0 | 1 |
| 3. S. Werburghs, Cheshire. | 1073 | 17 | 7 | 1 | 0 |
| 4. Leicester. | 1062 | 0 | 4 | 1 | 1 |
| 5. Marton, Surrey. | 1039 | 5 | 3 | 0 | 0 |
| 6. Fournance, Richmond-shire. | 969 | 7 | 1 | 0 | 0 |
These had more Lands, at best were more highly valued, though not so Honorable a tenure, as holding of mean Landlords in frank almonage, And probably the Parliamentary Barons had more old rents, though these (as later foundations) greater incomes by improved demeans.
14. There also were Nunneries corrival in revenues with Parliamentary Abbeys, whereof Shafts-bury the chiefest, valued at—1329 li.—21 s.—3d. So that the Country-people had a Proverb, That if the Abbot of Glassenbury might marry the Abbess of Shafts-bury, their Heir would have more land than the King of England. Barkeing in Essex, and Zion in Middlesex, fell not much short of Shafts-bury, being severally endowed with above a 1000 li. per annum.
15. Of all Counties in England, Gloucester-shire was most pestered with Monks, having four mitred Abbeys, beside S. Augustine's in Bristol (who sometimes passed for a Baron) within the compass thereof, viz: Gloucester, Teuxbury, Ciren-cester, and Wevelscome. Hence the topical wicked Proverb, deserving to be banished out of that Country, being the profane child of superstitious parents: As sure as God is in Gloucester-shire. As if so many Convents had certainly fastened his gracious presence to that place.
16. As Gloucester-shire was the fullest of, so Westmorland the freest from Monasteries. It seemeth the Monks did not much care for that cold Country, nestling themselves but in one place, called Sharp, which they found so answering the name, that they sought warmer places elsewhere. As for the boasting of the men of the Isle of Wight, That they never had hooded Monks therein, were it so (their soil being so fruitful, and pleasant) it would merit more wonder, than that Ireland hath no Venemous creatures therein. But their brag hath more of Mirth than Truth in it, seeing the Priorie at Caris-brook, and Nunnery at Quarre evidence them sufficiently stocked with such Cattle.
17. I have done with this subject of Mitred Abbeys when we have observed that they were called ABBOTS GENERALL, aliàs ABBOTS SOVEREIGNE, as acknowledging in a sort no Superior, because exempted from the Jurisdiction of any Diocezan, having Episcopal power in themselves. And here I would be thankful to any who would inform me, that seeing all these Abbots were thus privileged, how it came to pass that Four of them were especially termed ABBOTS EXEMPTI, viz: Bury, Waltham, S. Albans, and Evesham. I say seeing these were so called 〈 in non-Latin alphabet 〉 , EXEMPT, as it were, out of the EXEMPTED, I would willingly be satisfied, what extraordinary Privileges these enjoyed by themselves above others of their own Order.
Of the Civil benefits, and Temporal conveniences, accruing to the State by the continuance of Abbeys.
SO much of the greatness, somewhat of the goodness of Abbeys, if possibly it may be done without prejudice to truth. Surely some pretences (plausible at least) did ingratiate them with the Politicians of that Age, otherwise Prince, and people in those days (though blinded with ignorant zeal, yet worldly-wise) would never have been gulled into so long a toleration, yea veneration of them.
2. They were an easy and cheap outlet for the Nobility and Gentry of the land, therein to dispose their younger children. That younger son who had not metal enough to manage a sword, might have meekness to become a cowl. Which cowl in short time might grow up to be a Mitre, when his merits presented him to be Abbot of his Covent. Clap a veil on the head of a younger daughter (especially if she were superannuated, not over-handsome, melancholy, &c.) and instantly she was provided for in a Nunnery, where, without cost or care of her parents, she lived in all outward happiness, wanting nothing except (perhaps) it were an husband. This was a great cause of the long continuance of the English Nobility, in such pomp, and power, as having then no temptation to torture their Tenants with racking of rents, to make provision for their younger children. Indeed, sometimes Noblemen gave small portions with their children to the Covent (not such as would prefer them in marriage to one of their own quality) but generally Abbeys were glad to accept them with nothing, thereby to engage the Parents, and Brothers of such young men and maidens, to be the constant friends to their Covent, on all occasion at Court, and chiefly in all Parliaments.
3. One eminent instance hereof we have in Ralph Nevill, first Earl of Westmorland, of that Family whom I behold as the happiest Subject of England since the Conquest, if either we count the number of his Children, or measure the height of the Honor they attained:
See we here the policy of that age, in disposing of their numerous issue. More than the tithe of them was given to the Church, and I trow the Nuns (and Abbess especially) were as good Madams as the rest, and conceived themselves to go in equipage with their other Lady-Sisters. And, no wonder, if an Earl preferred his daughters to be Nuns; seeing no King of England, since the Conquest, had four Daughters living to woman's estate, but He disposed one of them to be a Votarie. And Bridget, the fourth Daughter to King Edward the fourth, a Nun at Dartford in Kent, was the last Princesse; who entered into a Religious Order.
4. They were tolerable Tutours for the education of youth (there being a great penury of other Grammar-schools in that Age) and every Covent had one, or moe therein, who [generally gratis] taught the children thereabouts. Yea, they, who were loose enough in their own lives, were sufficiently severe in their discipline over others. Grammar was here taught, and Music, which in some sort sung her own Dirige (as to the general use thereof) at the dissolution of Abbeys.
5. Nunneries also were good She-schools, wherein the Girls, and Maids of the Neighbourhood, were taught to read and work; and sometimes a little Latin was taught them therein. Yea, give me leave to say, if such Feminine Foundations had still continued, provided no vow were obtruded upon them (virginity is least kept where it is most constrained) haply the weaker sex (besides the avoiding modern inconveniences) might be heightened to an higher perfection than hitherto hath been attained. That sharpness of their wits, and suddenness of their conceits (which their enemies must allow unto them) might by education be improved into a judicious solidity, and that adorned with Arts, which now they want, not because they cannot learn, but are not taught them. I say, if such Feminine Foundations were extant now of days, haply some Virgins of highest birth, would be glad of such places, and I am sure their Fathers, and elder Brothers would not be sorry for the same.
6. They were the sole Historians, in writing to preserve the remarkable passages of Church, and Common-wealth. I confess, I had rather any than Monks had written the Histories of our Land; yet rather than the same should be unwritten, I am heartily glad the Monks undertook the performance thereof. Indeed, in all their Chronicles one may feel a rag of a Monks cowl; I mean, they are partial to their own interest. But in that Age there was a choicelesse choice, that Monks, or none at all, should write our English Histories. Sword-men lacked learning, States-men leisure to do it: it was therefore devolved to Monks and Friers, who had store of time, and no want of intelligence, to take that task upon them. And surely that industrious Be hath in our Age merited much of posterity, having lately, with great cost and care, enlarged many Manuscripts of Monks (formerly confined to private Libraries) that now they may take the free air, and, being printed, publicly walk abroad. Mean time, whilst Monks pens were thus employed, Nuns with their needles wrote histories also; that of Christ his passion for their Altar-clothes, and other Scripture-(and moe Legend-) stories in hangings to adorn their houses.
7. They were most admirable good Land-lords; and well might they let, and set good penny-worths, who had good pounds-worths freely given unto them. Their yearly rent was so low, as an acknowledgment rather than a rent, only to distinguish the Tenant from the Land-lord. Their fines also were easy; for, though every Convent, as a body politick, was immortal, yet because the same consisted of mortal Monks for their members, and an old Abbot for the head thereof, they were glad to make use of the present time for their profit, taking little fines for long leases. As for rent-beeves, sheep, pullein, &c. reserved on their leases, Tenants both paid them the more easily, as growing on the same, and the more cheerfully, because at any time they might freely eat their full share thereof, when repairing to their Land-lords bountiful table. Insomuch, that long Leases from Abbeys were preferred by many before some Tenures of freeholds, as less subject to taxes, and troublesome attendance.
8. Their hospitality was beyond compare, insomuch that Ovid (if living in that Age) who feigned famine to dwell in Scythia, would have fancied feasting an inhabitant of English Abbeys: Especially in Christmas-time, they kept most bountiful houses. Whosoever brought the face of a man, brought with him a Patent for his free welcome, till he pleased to depart. This was the method: where he brake his fast, there he dined; where he dined, there he supped; where he supped, there he brake his fast next morning: and so in a circle. Always provided, that he provided lodging for himself at night; Abbeys having great halls, and refectories; but few chambers, and dormitories, save for such of their own society.
9. Some will object, that this their hospitality was but charity mistaken, promiscuously entertaining some, who did not need, and moe, who did not deserve it. Yea, these Abbeys did but maintain the poor which they made. For, some Vagrants, accounting the Abbey-alms their own inheritance, served an apprenticeship, and afterwards wrought journey-work to no other trade than begging; all whose children were, by their fathers copy, made free of the same company. Yea, we may observe, that generally such places wherein the great Abbeys were seated (some few excepted, where clothing began, when their Covent did end) swarm most with poor people at this day, as if beggary were entailed on them, and that laziness not as yet got out of their flesh, which so long since was bred in their bones.
10. All this is confessed; yet, by their hospitality, many an honest and hungry soul had his bowels refreshed, which otherwise would have been starved; and, better it is, two drones should be fed, than one be famished. We see the heavens themselves, in dispensing their rain, often water many stinking bogs, and noisome lakes, which moisture is not needed by them (yea, they the worse for it) only because much good ground lies inseparably intermingled with them; so that, either the bad with the good must be watered, or the good with the bad must be parched away.
11. Of all Abbeys in England, Eli bare away the bell for bountiful feastmaking, the vicinity of the fenns affording them plenty of flesh, fish, and fowl, at low rates. Hereupon the Poët,
But, with the leave of the Poëts Hyperbole, other Abbeys, as Glassenbury, S. Albans, Reading, spurred up close to Eli, which, though exceeding them in feasts (the evidence oft of a miser) yet they equalled Eli in the constant tenor of house-keeping. The mention of Reading minds me of a pleasant and true story; which, to refresh my wearied self, and Reader, after long pains, I here intend to relate.
12. King Henry the eighth, as He was hunting in Windesor Forest, either casually lost, or (more probable) willfully losing Himself, struck down about dinner-time to the Abbey of Reading. Where, disguising Himself, (much for delight, more for discovery to see unseen) He was invited to the Abbots table, and passed for one of the Kings guard, a place to which the proportion of His person might properly entitle Him. A Sir-loyne of beef was set before Him (so Knighted, saith tradition, by this King Henry) on which the King laid on lustily, not disgracing one of that place, for whom He was mistaken. Well fare thy heart, (quoth the Abbot) and here in a cup of sack I remember the health of His Grace your Master. I would give an hundred pounds on the condition I could feed so heartily on beef as you do. Alas! my weak and squeazie stomach will hardly digest the wing of a small rabbet or chicken. The King pleasantly pledged him, and heartily thanking him for His good cheer, after dinner departed, as undiscovered as He came thither.
13. Some weeks after, the Abbot was sent for by a Pursuivant, brought up to London, clapped in the Tower, kept close-prisoner, fed for a short time with bread and water. Yet not so empty his body of food, as his mind was filled with fears, creating many suspicions to himself, when, and how he had incurred the King's displeasure. At last a sir-loyne of beef was set before him, on which the Abbot fed as the Farmer of his Grange, and verified the Proverb, That two hungry meals makes the third a glutton. In springs King Henry out of a private lobbie, where He had placed Himself the invisible spectatour of the Abbots behavior, My Lord, (quoth the King) presently deposit your hundred pounds in gold, or else no going hence all the days of your life. I have been your Physician to cure you of your squeazie stomach, and here, as I deserve, I demand my fee for the same. The Abbot down with his dust, and glad he had escaped so, returned to Reading; as somewhat lighter in purse, so much more merrier in heart than when he came thence.
Presages of the approaching ruin of Abbeys.
THE wisest, and most religious amongst the Romanists, presaged, and suspected a downfall of these Covents, some years before it came to pass. For, when it was in the intention, and design of Richard Fox, Bishop of Winchester, to have built a Monastery; Hugh Oldham, Bishop of Exeter, dissuaded him, affirming, That such Covents possessed more already than they would long enjoy. He advised him rather to bestow his bounty, on founding some College in the University, as which was likely to last longer, and certain to do more good, promising also his own utmost assistance in so pious an undertaking. This was done accordingly, Fox being the first Founder of, and Oldham a liberal Benefactour to CORPUS CHRISTI College in Oxford.
2. Add to this, a Speech of Robert Whitgift, Abbot of Wellow (nigh Grimsbey ) in Lincoln shire (Uncle to Archbishop Whitgift ) who was wont to say, That they, and their religion (chiefly in relation to Monasteries) could not long continue, because (said he) I have read the whole Scripture over, and over, and could never find therein that our religion was founded by God. And, for proof of his opinion, the Abbot would allege that saying of our Savior, Every planting, which my heavenly Father hath not planted, shall be rooted up. And, that he proved a true Prophet herein, the next Book will sufficiently evidence.
3. We will conclude with their observation (as an ominous presage of Abbeys ruin) that there was scarce a great Abbey in England, which (once at the least) was not burnt down with lightning from heaven.
- 1. The Monastery of Canterbury burnt Anno 1145.
- And afterward again burnt Anno 1174.
- 2. The Abbey of Croyland twice burnt.
- 3. The Abbey of Peterborow twice set on fire.
- 4. The Abbey of S. Mary's in York burnt.
- 5. The Abbey of Norwich burnt.
- 6. The Abbey of S. Edmond's-bury burnt, and destroyed.
- 7. The Abbey of Worcester burnt.
- 8. The Abbey of Gloucester was also burnt.
- 9. The Abbey of Chichester burnt.
- 10. The Abbey of Glastenbury burnt.
- 11. The Abbey of S. Mary in South-warke burnt.
- 12. The Church of the Abbey of Beverley burnt.
- 13. The Steeple of the Abbey of Evesham burnt.
I will not, with Master Fox, infer from such casualties, that God was more offended with Abbeys, than other buildings, a natural cause presenting it self of such accidents; namely, because the highest structures (whatever they are) are the fairest marks for lightning, and thunder. As if those active Meteors took the usurpation of such aspiring buildings in distaste, for entering their territory, and for offering, without leave, to invade the marches of the middle region of the air. And, if mountains of God's own advancing thither, and placing there, pay dear for their honor, and frequently feel the weight of thunder-bolts falling upon them, feriunt summos fulmina montes; no wonder if artificial buildings of men's making (whatsoever they be, Palaces, or Castles, or Churches, or Covents) have their ambition often humbled with thunder, and lightning, which casually melt and consume them.
4. Only we will add, that such frequent firing of Abbey-Churches by lightning, confuteth the proud Motto, commonly written on the Bells in their Steeples, wherein each Bell entitled itself to a sixfold efficacy;
-
1.
Funera plango,
- Men's deaths I tell
- By doleful knell.
-
2. Fulgura
Fulmina
-
frango,
- Lightning and thunder,
- I break asunder.
-
frango,
-
3. Sabbata pango;
- On Sabbath, all
- To Church I call.
-
4. Excito lentos,
- The sleepy head,
- I raise from bed.
-
5. Dissipo ventos,
- The winds so fierce
- I do disperse.
-
6. Paco cruentos,
- Men's cruel rage,
- I do asswage.
Whereas it plainly appears, that these Abbey-steeples, though quilted with Bells almost cap a pee, were not of proof against the sword of God's lightning. Yea generally, when the heavens in tempests did strike fire, the Steeples of Abbeys proved often their tynder, whose frequent burning portended their final destruction; which now, God willing, we come to relate.
Of the Essaies and Offers to overthrow Abbeys before they took effect.
GReat buildings commonly crack before they fall, to give the dwellers therein warning to depart; so was it here in Abbeys. But may we here, first premise, as an Introduction, that it was placed in the power and pleasure of Princes and great persons, their Founders, to displace & exchange particular Orders, as sometimes Monks for Nuns, and reciprocally Nuns for Monks; white for gray Friers, and gray for white, as their fancy directed them: whereof we have plenty of instances. But all this made nothing to the loss of Monkery in general, though sexes or colors of Friers were altered, the same Bells did hang still in the steeple, though rung in changes to content several people.
2. Secondly, particular Covents might be wholly dissolved upon their misdemeanor, as in Berklie Nunnery: Here a young man (left out of design by Earl Godwine ) dissembled himself to be sick, who, in short space, so acquitted himself amongst the Votaries there, that all of them, with their Abbess, (whose age might have been presumed a protection for her honesty ) were got with child: upon complaint and proof whereof unto King Edward the Confessor, they were all driven out; and their Nunnery, with large revenues, bestowed upon Earl Godwine, by the aforesaid King, who was then accounted Patron of all Abbeys, which now fallen into His hands, by this foul lapse, He bestowed, as a Lay fee, upon this new Owner, wholly altering the property thereof.
3. Thirdly, whole religious Orders might by order from the Pope be totally and finally extirpated. Here I pass by the Fratres Flagelliferi, or scourging Friers, religious Bedlams, who used publicly to whip themselves in the Marketplace, making velame of their own skins, thereon to write their follies in legible characters. I say I omit them; afterwards put down by the Pope himself: the rather because I find them not in England, or elsewhere, endowed with considerable revenues. I will insist on the Templars, whose numerous and wealthy fraternity was for their vitiousness, by the Pope, in the Council of Vienna, dissolved all over Europe, and in England all or most of their land was given to the Knights Hospitallers. This was a great shaking of all religious Orders, the plucking out of these chief threads, made a in the whole cloth; men conceiving that in process of time the whole sheaf may be broken as well as the single Arrows, seeing, perchance, other Societies led lives not more religious, but less examined.
4. But the first terrible blow in England given generally to all Orders, was in the Lay Parliament, as it is called, which did wholly Wicclifize, kept in the twelfth year of King Henry the fourth, wherein the Nobles and Commons assembled, signified to the King, that the temporal possessions of Abbots, Priors, &c. lewdly spent within the Realm, would suffice to find and sustain 150 Earls, 1500 Knights, 6200 Esquires, 100 Hospitals, more than there were. But this motion was maul'd with the King's own hand, who dashed it, personally interposing Himself contrary to that character, which the jealous Clergy had conceived of Him, that coming to the Crown He would be a great enemy to the Church. But though Henry Plantagenet Duke of Lancaster was no friend to the Clergy, perchance to ingratiate himself with the people, yet the same Henry King of England His interest being altered, to strengthen Him with the considerable power of the Clergy, proved a Patron, yea, a Champion to defend them. However, we may say, that now the Axe is laid to the root of the tree of Abbeys; and this stroke for the present, though it was so far from hurting the body, that it scarce pierced the bark thereof, yet bare attempts in such matters are important, as putting into people's heads a feasibility of the project, formerly conceived altogether impossible.
5. Few years after, namely, in the second year of King Henry the fifth, another shreud thrust was made at English Abbeys, but it was finely and cleverly put aside by that skillful State-Fencer Henry Chichesly Archbishop of Canterbury. For the former Bill against Abbeys, in full Parliament was revived, when the Archbishop minded King Henry of His undoubted Title to the fair and flourishing Kingdom of France. Hereat, that King who was a spark in Himself, was enflamed to that design by this Prelates persuasion: and His native courage ran fiercely on the project, especially when clapt on with conscience and encouragement from a Church-man in the lawfulness thereof. An undertaking of those vast dimensions, that the greatest covetousness might spread, and highest ambition reach itself within the bounds thereof: If to promote this project, the Abbeys advanced not only large and liberal, but vast and incredible sums of money, it is no wonder if they were contented to have their nails pared close to the quick, thereby to save their fingers. Over goes K. Henry into France, with many martial spirits attending him, so that putting the King upon the seeking of a new Crown, kept the Abbots old Mitres upon their heads, and Monasteries tottering at this time, were (thank a politick Archbishop) refixed on the firm foundations, though this proved rather a reprieve than a pardon unto them, as will afterwards appear.
Of the suppression of alien Priories.
NExt followed the dissolving of alien Priories, of whose first founding and several sorts something must be observed. When the Kings of England by Conquest or Inheritance were possessed of many and great Territories in France (Normandy, Aquitaine, Picardy, &c. ) many French Monasteries were endowed with lands in England. For an English kitchen or larder doth excellently well with a French hall. And whilst foreigners tongues slighted our Island (as barren in comparison of their own Country) at the same time, they would lick their lips after the full-fare which our Kingdom afforded.
2. Very numerous were these Cells in England relating to foreign Abbeys scattered all over the Kingdom. One John Norbury erected two for his part, the one at Greenwich, the other at Lewesham in Kent. Yea, Roger de Poitiers, founded on in the remotest corner of the Land, in the Town of Lancaster; the richest of them all for annual income was that which Tuo Talbois built at Spalding in Lincoln shire, giving it to the Monks of Angiers in France, valued at no less than 878 lib. 18s. 3d. of yearly revenue. And it is remarkable, that as one of these Priories was granted before the Kings of England were invested with any Dominion in France (namely, Deorhirst in Gloucester shire, assigned by the Testament of Edward the Confessor to the Monastery of S. Denis near Paris ) so some were bestowed on those places in foreign parts, where our English Kings never had finger of power, or foot of possession. Thus we read how Henry the third annexed a Cell in Thredneedle-street in London to S. Anthony in Vienna, and near Charing-Cross there was another annexed to the Lady Runciavall in Navarre. Belike men's devotion, in that Age, looked on the world as it lay in common, taking no notice how it was sub-divided into private Principalities, but proceeded on that rule, The earth is the Lord's, and the fullness thereof, and Charity, though wandering in foreign parts, counted itself still at home, because dwelling on its proper pious uses.
3. These alien Priories were of two natures, some had Monks with a Prior resident in them, yet not Conventuall, but dative and removable ad nutum of the foreign Abbey, to which they were subservient; Others were absolute in themselves, who though having an honorary dependence on, and bearing a subordination of respect unto French Abbeys, yet had a Prior of their own, being an entire body of themselves to all purposes and intents. The former not unlike Stewards managing profits for the behoof of their Master, to whom they were re sponsible. The later resembling retainers at large, acknowledging a general reference, but not accountable unto them, for the revenues they received. Now both these kinds of Priories peaceably enjoyed their possessions here, even after the revolt of those Principalities from the Crown of England: yet so, that during open hostility and actual war betwixt England and France, their revenues were seised and taken by the King, and restored again when amity was settled.
4. But King Richard the second, and King Henry the fourth, not so fair as their predecessors herein, not only detained those revenues in time of peace, but also diverted them from their proper use, and bestowed them on some of their Lay-servants. So that the Crown was little enriched therewith: especially if it be true what Arundell Archbishop of Canterbury averred in the house of Commons to the face of the Speaker, That these Kings were not half a mark the wealthier for those rents thus assumed into their hands. And a Synod of the Clergy in the last of Henry the fourth petitioned the King, That Lay-men might not invade the possessions of alien Priories, but those Foundations might be furnished, Native English substituted in their rooms; whose request, by reason of the King's death ensuing took no effect. But this doth intimate, (though I had rather learn than teach in so dark a point) that those alien Priories still stood undissolved by Act of State, with a possibility to revert to their former use, and though the King had fastened upon their profits by his absolute power, yet as yet they were not settled and established in the Crown by Act of Parliament.
5. But in the fourth year of King Henry the fifth, in the heat and height of His Wars with France, all such Priories alien, as were not Conventuall, were by Act of Parliament dissolved, and bestowed on the King. It being conceived unsafe, that men, moving according to a foreign interest, having their affections leading them beyond the seas, and their actions following, (when befriended with secrecy) should be maintained in this Kingdom. Besides it tended to the manifest detriment of the State, that such should transport our coin and commodities into an enemies Country, without returning a proportionable profit to the Common-wealth. Other alien Priories, which were Conventuall, survived until the general mortality of English Monasteries. These alien Priories were not conceived to have such a temptation to disloyalty, as the others, having their absolute subsistence here; and though the Monks therein were strangers in respect of their birth, they were counted Naturalized in a manner in regard of their education and livelihood.
6. The dissolving of these Priories, made a dangerous impression on all the rest. Say not that English Abbeys were unconcerned, because these strangers being rather suckers than branches of their tree, their growing was a burden, and their pruning off a benefit thereunto; for though Aliens in their Country, they were Allies in their Cause, there being an affinity betwixt all religious Foundations. And now here was an Act of State for precedent, That without sin of Sacrilege such Donations might be dissolved. Use was made hereof, beyond the Kings intention, who, in this act not covetous, but politick, aiming rather to secure than enrich Himself: whereas now some Courtiers by His bounty tasting on the sweet of Abbey-lands, made their break-fasts thereon in the time of Henry the fifth, which increased their appetites to dine on the same in the days of King Henry the eighth, not so glutted, but they could sup on the reversions left in the Reign of K. Edward the sixth.
Of Cardinal Wolsey's ominous suppressing of forty lesser Monasteries, therewith to build two Colleges.
VAst were the revenues of Cardinal Wolsey, if we account both his Wives, and Concubines, I mean, the place whereon he resided, and Churches he held in Commendam; being at the same time, the Pope's Legate à latere, Archbishop of York, Chancellor of England, Bishop of Winchester, Abbot of S. Albans, besides other meaner preferments. Yet he found Solomon 's observation true, When goods increase, they are increased that eat them: Insomuch, that his magnificent mind was poor in his plenty; & in the midst of his wealth, wanted means to compass his vast designs. Wherefore, intending to erect two fair Colleges, one, where he was born, in Ipswich; the other, where he was bred, in Oxford; and finding himself unable to endow them at his own charges, he obtained license of Pope Clement 7 •h , An. 1525, to suppress forty smaller Monasteries in England, and to lay their old land to his new foundations, w ch was done accordingly. For the Cardinal thought, that these petty Houses, like little sparks of diamonds, were inconsiderable in themselves, whereas they would make a fair show, if all put together into two jewels only, (his two Colleges) and he carry away all the credit thereof.
2. An action condemned by the conscientious in that Age, accounting it essential to charity, that the thing given be the proper goods of the Donour. Cast thy bread (saith Solomon) upon the water. It must be thy bread, otherwise, though stolen bread may be pleasant to men, it is nauseous and distasteful to the God of heaven; who, in such cases will not be the receiver, though man be the thief; solemnly disavowing the acceptance of such donations, witness his own words, I hate robbery for burnt offering.
3. Plead not in the Cardinal's excuse, that the houses by him suppressed were of small value, it being as great, yea, greater sacrilege to invade the widows mite, than the large gifts, which the rich Priests cast into Corban: because their bounties were but superfluous wenns, whilst hers was an essential limb; yea, as our Savior, observes, the whole body of her estate. As probably, some of those poor Foundations were erected by Founders, like those of Macedonia, to their power, and beyond their power willing of themselves. As for the poor people, formerly living in these then-dissolved houses, they may be presumed more religious than others that were richer: poverty being a protection for their piety, and they unable to go to the cost of luxurious extravagancies. I find not what provision was afterward made for these helpless souls, thrust out of house and home; so that it is suspicious, that the Cardinal, notwithstanding his prodigious hospitality, made moe beggars than ever he relieved.
4. Others allege, that these houses were still continued to the general end of pious uses: however, it was not fair to alienate them from the primitive intention of the Founders; yea, God himself seemed not well-pleased therewith. I know, that no man knoweth either love, or hatred, by all that is before them. All things come alike to all, there is one event to the righteous and to the wicked, &c. However, God's exemplary hand ought to be heeded in the signal fatality of such, as by the Cardinal were employed in this service: Five they were in number, two whereof challenging the field of each other, one was slain, and the other hanged for it. A third, throwing himself headlong into a well, perished willfully. A fourth, formerly wealthy, grew so poor, that he begged his bread. The fifth Dr. Allen, one of especial note, afterward Archbishop of Dublin, was slain in Ireland. What became of the Cardinal himself, is notoriously known: and, as for his two Colleges, that in Ipswich (the emblem of its Builder, soon up, soon down ) presently vanished into private houses; whilst the other, Christ-Church in Oxford, was fain to disclaim its Founder, and (being adopted the issue of the bounty of the King Henry the eighth) at this day owns not him for Father, who first gave it life, but who afterwards kept it from dying. In a word, this dissolution of forty small Houses caused by the Cardinal, made all the Forest of religious Foundations in England to shake, justly fearing the King would finish to fell the oaks, seeing the Cardinal began to cut the underwood.
Of the first Priory which was solemnly suppressed by King Henry the eighth.
SOme six years after, whilst as yet all other Abbeys flourished in their height and happiness, as safe and secure as ever before; King Henry the eighth, for reasons best known to Himself, singled out the Priory of Christ-Church nigh Allgate in London, and dissolved the same. This He bestowed as a boon on Thomas Audley Speaker in the Parliament; and indeed, it was an excellent receipt to clear his voice, to make him speak shrill, and loud for his Master. This shrewdly shook the freehold of all Abbeys, seeing now, two such great men, Wolsey and Audley, both in their times Lord-Chancellors of England, (and therefore presumed well versed in cases of conscience) the one a Divine first took, the other a Common-Lawyer first received such lands into their possession.
2. A word of the antiquity, wealth and dignity of this Covent, because in each respect it was remarkable. It was founded Anno 1108. by Queen Matilda, Wife to King Henry the first, dedicated to the holy Trinity, for Black Canons, or Canons-Regular, and one Norman (by name and nation) was first Prior thereof. In process of time it became rich in land and ornaments, and passed all the Priories in London or Middlesex, especially in this particular, that the Prior thereof was always an Alderman of London, namely, of Portsoken Ward (though otherwise their Covent standeth in Ealgate Ward) and used to ride amongst the Aldermen in a livery like the rest, save that his habit was in the shape of a spiritual person. In the year 1264, Eustathius the eighth Prior of this Covent, because he himself was loath to deal in temporal matters, instituted Theobald Fitz-Ivo, Alderman in his place. They were most bountiful house-keepers, relieving all comers and goers, and got themselves much reputation for their hospitality.
3. Some conjecture this was King Henry 's design in dissolving this Priorie, thereby to make a discovery in people's affections, how they resented the same. He dispatched this Covent first, as the forelorn hope is sent out before the body of the Army, which, if meeting with unsuspected dangers, may give timely notice to the rest, to advance no farther. And, if He had found the people much startled thereat, He could quickly knock off, retrench His resolutions, and (dexterous to decline envy for Himself) handsomely cast the same on His instruments employed therein. Others think, the King as yet had no such project in intention, but did it merely to gratify Sir Thomas Audley, whom He loved the better for hating Cardinal Wolsey, now beginning to fall, against whom he had bitterly inveighed in the Parliament.
4. As for the manner of the dissolving thereof, whereas all other Abbeys afterwards were stormed by violence (whatsoever is plausibly pretended to the contrary) this only was fairly taken by composition. For the Prior thereof was sent for by the King, commended for his hospitality, promised preferment as a man worthy greater dignity, which promise surely He performed, though the particulars of the agreement are not to be known. Whereupon, Anno 1531, the twenty third year of the King's reign, in the month of July, he surrendered the same to the King's use. As for the Canons, they were sent to other houses of the same Order; who now, being severally disposed in other Covents, they might serve them as Monitours to warn all the rest, seasonably to prepare for the time of their dissolution.
5. The rooting out of this Priory wrought a middle effect in people, for they were neither dumb, nor clamorous thereat, but grumbled out their discontentment for a time, and then returned to their former temper. However at first they were so abstemious, that, whereas the Priory, Church and Steeple was proffered to whomsoever would take it down, no man would undertake the offer. Whereupon, Sir Thomas Audley was fain to be at more charges than he could make of the materials; the workmen with great labor beginning at the top, loosed stone from stone, and throwing them down, most part of them were broken in the fall, and remained uuelesse.
6. What might move the King to single this Priory out of all the rest, to lead this sad dance, is variously conjectured. Indeed, this was the ancientest of all England of that Order since the Conquest, I mean, of Canon-Regulars, as our Author telleth us. And therefore it was but reasonable, the oldest should go first, the first-born should be first buried. But surely, no such consideration moved King Henry to this choice, who was not so methodical in His deeds of undoing.
7. As for the Lord Audley, on whom this Priory was bestowed, Margaret his sole Daughter & Heir was married to Tho: Howard, Duke of Norfolk, who dwelt therein, and which from him was called the Dukes-Place. No ingenuous soul will envy so Honorable a person the accommodation of so handsome an habitation: only some, perchance, will bemoan that the Lord's-Place (for so in their, and Jacob 's language, they called the Church) whither alone the numerous neighbor-inhabitants repaired for public service, should be so destroyed, that the people were for many years left Church-less, till their wants very lately were supplied by the re-edifying thereof out of the ruins, by the charity of others; I am sure, none of the Heirs of Him, who demolished the same.
Of the suppression of the Order of Observant Friers, and a preparatory for the dissolution of all the rest.
IT is the practice of advised Physicians, in purging of long corrupted bodies (where the ill humors may prescribe peaceable possession for many years) to proceed not violently, all at once; but gently, by degrees. The same course was embraced by King Henry in dissolving of Abbeys, gradually (and therefore the less visibly) to work their subversion, so to avoid the danger of a sudden and extreme alteration. And first He began with the Minorities, or Franciscan-Observant-Friers, whose chief seats were Greenwich, and Canterbury. Two motives mainly incensed Him against this Order; One, because two of their most eminent Fathers, Hugh Rich (Prior of a Covent in Canterbury ) and Richard Risby, had tampered with Elizabeth Barton (aliàs the holy maid of Kent) and were convicted, and executed with her for high Treason. A second, because this Order generally manifested most contumacy and contempt against the King, in the matter of Queen Katharine's divorce, inveighing both in their sermons, and disputations against the unlawfulness thereof, especially Elston and Payton, two famous Friers in London. A great Papist beholds it as ominous, and a prognostic of sad success, that the Lady (afterward Queen) Elizabeth, just eleven months before, had been Christened in these Friers Church in Greenwich, as if Her baptizing therein portended, That those Friers should soon after be washed away from this their Covent.
2. Hereupon, in the year of our Lord 1534, the aforesaid whole Order of Friers-Observant were suppressed, and Augustine-Friers substituted in their places. Nor were these Observants (like the Canon-Regulars in the last Chapter) disposed of in other Foundations, but totally and finally banished out of all Religious Societies. For, King Henry his smiles complemented the former out of their Houses, by their own willing condescension; whilst His frowns outed these as Delinquents, by a violent expulsion. Yea, probably, some of them had been expelled their lives, as well as their livings (two hundred of them being at once imprisoned) had not Sir Tho: Wriotheslie, their great friend and favourer, seasonably interceded for them to the King, on hopes of some of their future conformity to His Majesty's desires.
3. Immediately after, a famous Petition, called the Supplication of Beggars, came into public view. It was made some years before by one Mr. Simon Fish a Gentleman of Grays-Inn, and solemnly presented by George Eliot an English -Merchant, and entertained by King Henry for a great rarity: Though indeed the same long since had been tendered Him by Queen Anna Bollen, and the King acquainted with the passages therein. So that possibly, this Supplication might first come from some near His Majesty, as contrivers thereof. And, as Moses was sent to be nursed unto her, who (though generally unknown) was indeed his own Mother which bare him: so Petitions may sometimes be recommended back to the same power that first framed them. Great ones delighting, not only for the greater solemnity, but also for their better security to transfer their intentions to be other entreaties; their private designs finding more acceptance, when passing under the notion of a public desire. The effect thereof was to complain, how a crew of strong, puissant, counterfeit-holy, idle beggars, and vagabonds, by their luxury starved a number of needy, impotent, blind, lame, and sick people, which otherwise might comfortably be maintained. As also to discover the foul enormities and filthy conversation used amongst those pretended pious Fraternities, as the same is set forth at large in the Book of Martyrs, whither we remit the Reader.
4. Only a word of the Geometry, Arithmetic, and Chronology, used by the Author of this Supplication. For his Geometry, I conceive he faileth not much in proportion, when, in measuring the content of this Kingdom, he affirmeth, That they had got into their hands more than the third part of all the Realm. But, whereas he auditeth the Revenues of the Friers in England (besides their lands) to amount yearly to Four hundred thirty thousand three hundred thirty and three pounds, allowing their quarteridge to arise out of Fifty two thousand Parishes, he highly over-reacheth their number, not completing Ten thousand. Indeed, the Papists tell us of Ten thousand Churches in England destroyed all in one year,
Millia dena unus Templorum destruit annus.
Yet, these being Conventual, not Parochial Churches, add nothing to the former computation. Yea, should all the Chapels of Ease in this Land be admitted to take a new degree, and to commence Churches in this catalogue, it would not make up the number. But, it is given to Beggars, sometimes to hyperbolize, to make their case the more pitiful: and indeed, if we defalk a third part of that sum, yet still vast was the remainder of such Friers revenues. But, whereas the said Author of this Supplication, saith, That four hundred years past these Friers had not one penny of this money; Quare, whether he be not mistaken in his Chronology? and, whether some of the same profits accrued not to the Benedictines before the Conquest.
5. In answer to this, an Anti-supplication was made, and set forth by Sir Thomas More (extant amongst his other works) called, The Supplication of the souls in Purgatory. The scope whereof is, to press the continuation of those lands, given to pious uses, for the good of the deceased, and that they might not be aliened without danger of Sacrilege. In this Supplication, pleasant dallying and scoffing are so intermixt with complaints, that the Author thereof discovereth himself more Satirist than Saint in his expressions. So hard it is for an Actor so to devest himself of himself, as not to vent some of his own humors, with the property of that person whom he is to represent. And, seeing Sir Thomas More would have his own jests when dying, no wonder if he makes others to jeer when dead.
6. These two Supplications pressing both together for audience and reception, that of the Beggars on earth found the best entertainment. Whether because it came first, which we know is great advantage in Beggars, first come, first served: Or, because these Terrestrial beggars were nearer at hand (and so best able to manage their own suit) whilst those in Purgatory were conceived at a greater distance: Or, chiefly, because their Supplication suggested matter of profit to the King and His Courtiers; and such whispers sound loud, and commonly meet with attentive ears. And, as an introduction to the dissolution of all Abbeys, spies were sent forth to make strict discovery of men's behaviours therein. Indeed, the Lord Cromwell, Scout-Master-General in this design, stayed at the Court, whilst his subordinate Emissaries (men of as prying eyes, as afterwards they proved of gripple hands) sent unto him all their intelligence, in manner and form as in due time shall ensue.
The lesser Monasteries bestowed on the King.
NOW because some months were employed in that service before a perfect account was returned to the Lord Cromwell: The suppressing of the smaller Monasteries may here seasonably be inserted: For in the twenty seventh of the King's Reign Anno 1539, a motion was made in Parliament, That to support the King's States, and supply His wants, all Religious Houses might be conferred on the Crown, which were not able clearly to expend above Two hundred pounds a year.
2. Some may report, that John Fisher Bishop of Rochester earnestly (though pleasently) opposed the motion, by alleging an Apologue out of Aesope, That the Helve of the Axe craved a Handle of the wood of Oaks only to cut off the Serebowes of the Tree, but when it was a complete Instramentall Axe, it felled down all the wood. Applying it, That the grant of these smaller Houses would in fine prove destructive to all the rest. But Fisher, being now in his grave, this could not be spoken in this Parliament; which, with more probability was formerly urged by him against Cardinal Wolsey in dissolving the forty Houses, whereof before.
3. This Proposition found little opposition in either Houses. Henry the eighth was a King, and His necessities were Tyrants, and both suing together for the same thing, must not be denied: besides the larger thongs they cut out of other men's leather, the more entire they preserved their own hide, which made the Parliament to ease their own purses by laying the load on those lesser Houses, which they accordingly passed to the Crown.
4. The Lord Herbert in his History complaineth, and that justly, That this Statute for dissolution of the lesser Monasteries doth begin very bluntly, without any formal Preamble in the Printed Books they are Published. It seemeth that herein he never searched the Record itself (otherwise industrious in that kind) to which a solemn Preface is prefixed, showing some Reasons of the dissolution, and pious uses, to which they were attained: In form as followeth:
The Preamble is this:
Forasmuch as manifest sin, vicious, carnal and abominable living, is daily used and committed commonly in such little and small Abbeys, Priories, and other religious houses of Monks, Canons, and Nuns, where the Congregation of such religious persons, is under the number of twelve persons, whereby the Governors of such religious Houses and their Covent, spoil, destroy, consume, and utterly waste, as well the Churches, Monasteries, Priories, principal Houses, Farms, Granges, Lands, Tenements, and Hereditaments, as the ornaments of the Churches, and their goods and Chattels, to the high displeasure of Almighty God, slander of good Religion, and to the great infamy of the King's Hignesse and the Realm, if redress should not be had thereof. And albeit that many continual Visitations hath been heretofore had by the space of two hundred years and more, for an honest and charitable reformation of such unthrifty, carnal, and abominable living, yet nevertheless little or no amendment is hitherto had, but their vicious living shamefully increaseth and augmenteth, and by a cursed custom so grown and infested, that a great multitude of the religious persons in such small Houses, do rather choose to rove abroad in Apostasy, than to conform themselves to the observation of good Religion; so that without such small Houses be utterly suppressed, and the Religion therein committed to the great and honorable Monasteries of Religion in this Realm, where they may be compelled to live religioussly for reformation of their lives, there can else be no redress nor reformation in that behalf. In consideration whereof, the King's most royal Majesty, being Supreme head in earth under God, of the Church of England, daily studying and devising the increase, advancement, and exaltation of true doctrine and virtue in the said Church, to the only glory and honor of God, and the total extirping and destruction of vice and sin, having knowledge that the premises be true, as well by the compts of his late visitations, as by sundry credible informations; considering also that divers and great solemn Monasteries of this Realm, wherein, thanks be to God, Religion is right well kept and observed, be destitute of such full numbers of religious persons as they ought and may keep, have thought good that a plain Declaration should be made of the premises, as well to the Lord's spiritual and Temporal, as to other His loving Subjects, the Commons in this present Parliament assembled.
WHEREUPON the said Lord's and Commons by a great deliberation finally be resolved, That it is, and shall be much more to the pleasure of Almighty God, and for the honor of this His Realm, that the possessions of such small religious Houses, not being spent, spoiled and wasted for increase of maintenance of sin, should be used and converted to better uses; and the unthrifty religious persons so spending the same, to be compelled to reform their lives. And hereupon most humbly desire the King's Highness, that it may be enacted by authority of this present Parliament, That His Majesty shall have to Him and to Hit Heirs forever, all and singular such Monasteries.
His Majesty shall have and enjoy, &c. As it followeth in the printed Statute.
In this Preamble two principles are laid down of infallible truth, and posterity must not be so presumptuous as to question them.
- 1. The smallest Convents were the greatest sinners, and they who had the least lands led the leudest lives.
- 2. It was harder to reform little Covents than those that were greater.
It seems such small Houses, like little fishes, could not be caught with the net of Reformation, as slipping through the holes thereof, and therefore no way to repress their faults except by suppressing their foundation. All I will add is, God first punished great Sodom, and spared little Zoar, (though probably also in fault) here Zoar was first punished, let great Sodom beware, and the larger Monasteries look to themselves.
5. And now adieu all religious Houses in England that could not clearly spend above Two hundred pounds per annum, and we must not believe any finister dealing was used by favor to wrack the revenues of some above, and out of dislike to shrink the rents of others, beneath the standard of dissolution, when Twenty shillings a year, under or over the aforesaid, sum, might save or destroy a small Monastery. As for such (if any in that posture) who had just Two hundred pounds, and no more, they were obnoxious to the Statute, whilst Five shillings more saved all, as that is a fair ball in the Tennis-Court, which toucheth the line, yet goeth over it.
6. Ten thousand persons were by this dissolution sent to seek their fortunes in the wide world, some indeed had Fathers or Friends to receive them, others none at all; some had Twenty shillings given them at their Ejection, and a new Gown, which needed to be of strong clothe to last so long till they got another. Most were exposed to want. I see no such certainty for a comfortable livelihood as a lawful calling, for Monkish profession was no possession, and many a young Nun proved an old Beggar. I pity not those who had hands and health to work, but surely the gray hairs of some impotent persons deserved compassion, and I am confident such, had they come to the doors of the charitable Reader hereof, should have had a meals meat and a nights lodging given unto them.
7. A clear Revenue of Thirty thousand pounds per annum, was here advanced to the Crown, (besides Ten thousand pounds in plate and moveables) though the King enjoyed it but a short time, as passing it away by grant, sale, and exchange to His Subjects. This was done by the politick counsel of the wise Lord Cromwell, not hoping that these small morsels to so many mouths should satisfy their hunger, but only intending to give them a taste of the sweetness of Abbeylands. And here Papists plentifully rail upon him in scattering these Lands all abroad, that if any should be so scrupulous as to find fault with the fact, a general guiltiness should amount unto innocence: Thus say they, there is no fear that a man shall be condemned for felony, who hath so many receivers in the County; that scarcely a Judge can sit, and surely no Jury can be impanelled upon him, saving such who had been parties with him.
8. No fewer than Three hundred seventy five Covents (as Sanders doth account them) were dissolved at this time: sure I am, none, was left standing in the whole Diocese of Bangor, where no Foundation was valued at full seventy pounds per annum.
9. We must not forget how in the foresaid Preamble, the King fairly claweth the great Monasteries: wherein, saith He, Religion thanks be to God is right well kept and observed, though He clawed them soon after in another acceptation. The truth is, King Henry could not suppress the lesser Abbeys but by the consent of the greater Abbots, whereof twenty six (as Barons) voted in the Parliament, who mollified them by this Commendation into a Concurrence with His desire.
10. However, most specious uses were pretended (though few perchance had faith firm enough to believe their full performance) That all should be done to the pleasure of Almighty God, and for the honor of the Realm. And particular care is taken in the Statute, as it is printed, for the reservation of many Rents and Services, Corrodice, and Pensions to Founders, Donours, and Benefactors. Order also was taken, that those to whom Abbey-lands were passed, should keep, or cause to be kept a continual House and Household in the same Site or Precinct. They were also to occupy yearly as much of the demeans in Tilledge as the Abbots did, or their Farmers under them, within the time of twenty years next before this Act, otherwise forfeiting to the King's Highness for every Moneth so offending 6 lib. 13s. 4 d. to be recovered to His use in any of His Courts of Record. The arrears whereof, if rigoroussly exacted, would amount to a vast sum from such Offenders, whose hospitality was contracted to a Shepherd and his Dog, neither relieving those that would work by industry, nor such who could not work by their charity.
11. These penalties stood in full force above eighty years, viz: until the 21 of King James, when by Act of Parliament they were repealed. Indeed, such who are obnoxious to penal Statutes are only innocent by courtesy, and may be made guilty at their Princes pleasure. And though such Statutes may be dormant as disused, they are never dead till revoked, seeing commonly Princes call on such Statutes when themselves are called on by their necessities. Many of the English Gentry knew themselves subject to such penalties, when instead of maintaining Tillage had converted the Granges of Abbeys into enclosures: And therefore provided for their own safety, when they wrought the King to a revocation of those Statutes.
12. But the Courtiers grudged at this Grant and great Indulgence given by the King without any valuable compensation, some sticking not to say, That hereby the King at once gave His Subjects more than ever they gave Him in Subsidies, Benevolences, Contributions, or any other way whatsoever all the time of His Reign. Which, if so, Let no man's eye be evil, because the King's was so good to His Subjects.
The Northern Rebellion occasioned by this dissolution.
WHen all in the School are equally guilty, and the Master beginneth at the bottom to correct the least boys first, no wonder if those in the highest form begin to shake; as here no doubt the bigger Abbeys did, except some few, who (to follow the Metaphor) like sturdy striplings (counting themselves above correction) began to prepare themselves to make resistance; hence presently arose the Northern Rebellion, wherein all the open Undertakers were North of Trent, though, no doubt, many secret Compliers South of Thames were engaged.
2. This Commotion began first in Lincoln shire, where the Rebels presented six Articles to the King, in the last whereof they complained, That divers Bishops of England of His Graces late promotion, had Subverted the Faith of CHRIST, (as they thought) which is, the Archbishop of Canterbury, the Bishops of Rochester, Salisbury, S. David's, and Dublin.
3. This Lincoln shire Commotion being quickly suppressed, and a right understanding begotten betwixt the King and His Subjects, the Rebellious humor removed into York • shire, where no fewer than fifty thousand, saith Sanders, were assembled in a body under Robert Ask (a mean Gentleman) their Captain, and one Diamond (though a knave of another suit ) who termed himself the Earl of Poverty: yet this distemper also was seasonably cured by the King's pardon, and their submission, till soon after a great part of them fell into a relapse of Rebellion, carrying in their Ensigns the five wounds of our Savior, the Chalice, wi • h the Hoste, and the Name of JESUS betwixt them; who being vanquished by the King's forces, under the command of the Earl of Shrewesbury, were condignly executed for the same.
4. Indeed Sanders, (to whom it is as natural to defame, as for a stone to descend) complaineth, That the King executed those whom formerly He had pardoned for the same offense, contrary to God's proceedings, with whom peccata remissa non recurrunt: yea, contrary to equity, and all common justice; but our Chronicles make it plain, that they ran on the score of a new Rebellion (their faults specifically not numerically the same) and justly suffered for their offenses therein.
5. Thomas Lord Darcy, and the Lord Hussey (first and last Baron of his Family) were beheaded on this account: The first of these being much bemoaned both for what he had been (a marshall man of merit by sea and land) and for what he was, (decayed, being almost eighty, with old age) insomuch that there goeth a Tradition, that he had the King's Pardon in his pocket, and slept the while the sentence of condemnation was passed on him, and then produced it too late: such (it seems) were the rigorous proceedings against him.
Ask and Diamond were executed in this Rebellion, and so also were six Abbots, namely, of Sanley, Barling, Gerviaus, Whaley, Rivers, with the Prior of Berlington, besides many Gentlemen of prime account, whereof these the chief: Robert Constable, Thomas Piercy, Francis Bigot, Nicholas Musgrave, Nicholas Temple, Stephen Hamilton, Thomas Gilby, William Lomley, John Bulmar and his Wife. However, some pity may seem proper to these persons, as ignorantly zealous, and grieved to behold the destruction of the old Religion before they had received any competent instruction for a new. And thus was there a rout of the most ancient of the Northern Gentlemen of the Romish persuasion, who in the next Generation had scarcely rallied themselves again but they were routed the second time in the Rebellion of the Earls of Northu • berland and Westmorland.
The return of the Visitors of Abbeys.
BY this time, the Instruments employed by the Lord Cromwell, to make discovery of the vicious lives of Monks, and Friars, were all returned in their persons, or in their intelligence sent unto him. They were men, who well understood the Message they went on, and would not come back without a satisfactory answer to him that sent them, knowing themselves were likely to be no losers thereby. And now they had sound out water enough to drive the mill, (besides what ran by ) a sufficient detection to effect the business. Of these, some were put in Commission to visit Abbeys, others moving in a lower, (but no less needful ) sphere of activity.
2. Of these Commissioners the principal were Rich: Layton, The: Legh, William Peters, Doctors of the Law; Doctor John London Dean of Wallingford. Of the three former I can say nothing, but find the later (though employed to correct others) no great Saint himself. For afterwards he was publicly convicted of perjury, and adjudged to ride with his face to the Horse-tale at Windosor and Ockingham with papers about his head, which was done accordingly.
3. Their power was partly Inquisitive, to search into the former lives of religious persons; partly Impositive, to enjoin them stricter rules for their future observation. It is hard to say, whether their eyes were more prying for what was past or hands more heavy for the time to come; and, most true it is, that betwixt both, many Monks formerly lazy in, were now weary of their present profession.
4. Some counted their Convents, their Prisons, being thus confined; for, once out of the house, (without lawful cause and leave obtained) and never in again. It was a fine thing when they might, but sad case, when they must, live in their Monasteries; the Eighty six Articles of the Visitors, (looking with Janus partly backward, partly forward) did so vex them, that many who had hopes of others subsistence, cast off the Couls and Vails, and quitted their Convents.
The second sort of insinuating Emissaries.
THese Visitors were succeeded with a second sort of public Agents, but working in a more private way, encouraging the members in Monasteries to impeach one another: for seeing there was seldom such general agreement in any great Convent, but that factions were found, and parties did appear therein, these Emissaries made an advantageous use thereof. No Abbey could have been so soon destroyed, but by cunning setting it against itself, and secret fomenting of their own divisions. Whereupon, many being accused, did recriminate their Accusers, and hopeless to recover their own innocence, pleased themselves by plunging others in the like guiltiness. Others being conscious to themselves, prevented accusing, by confessing their faults, and those very foul ones. Insomuch that some have so much charity as to conceive, that they made themselves worse than they were, though it was a needless work for a Black-Moore to besoot his own face.
2. Yea, some hold that as Witches long-tortured with watching and fasting, and pinched when but ready to nod, are contented causlessly to accuse themselves to be eased of the present pain; so some of these poor souls frighted with menaces, and fearing what might be the success, acknowledged all, and more than all against themselves, the truth whereof none on earth can decide.
Soliciting and tempting Emissaries complained of by the Papists.
THe Papists do heavily complain (how justly, God alone knoweth) that a third sort of Agents were employed, to practice on the chastity of the Nuns, so to surprise them into wantonness. Some young Gallants were on disigne sent to some Covents, with fair faces, flattering tongues, store of gold, and good clothes, youth, wit, wantonness, and what else might work on the weaker sex. These having with much craft, screwed themselves into the affections of Nuns, and brought them to their lure, accused them afterwards to the Kings Commissioners for their incontinence. A damnable act, if true, and which mindeth me of the ensuing story, here not impertinently inserted.
2. Some sixty years since, an English Gentleman had the chastity of his Wife in suspicion, jealous of a particular person, who kept her company. To put it to trial, this her Husband so contrived the matter, a private place was appointed, with all accommodations for such a deed of darkness, whither the Woman with her suspected Paramore, were by set design, (but wearing to them the visage of a seeming casualty ) brought, and left together. Mean time her Husband made himself Master of a secret inspection out of the next room, where, with some of his friends, he was the witness of his Wives dishonesty, and his own disgrace. Soon after he entered his action, sues for a divorce, and the Court seemed generally inclined to the granting thereof.
3. But a Reverend Judge there present, refused to consent thereunto, alleging it the duty of every Husband by his prayers, counsel, and all other lawful means to save and secure the chastity of his Wife; and not to tempt temptations to tempt her: who otherwise might charitably be presumed honest, if such a fore-plotted occasion had not debauched her, and this not the detecting, but first causing of her disloyalty. Seeing therefore in some sort he had been a Pander to his Wife, let him satisfy himself in the assurance of what was doubtful before, and bear the burden of his own betraying her.
4. How just this Judges sentence was (all circumstances considered) I will not interpose. Only in application to the present purpose, though I confess the relation betwixt Husband and Wife the nearest, (and therefore most oblig • ng to their mutual preservation) the general Principles of Religion, and the Communion of Saints, tieth all Christians, as they tender the honor and glory of God, to preserve the consciences of others undefiled. It was therefore a mere Satanical trick, who is commonly called the Tempter in Scripture, first to sollici • e souls to sin, and after the committing thereof to be an Accuser of the brethren. And seeing the Tempter is deeper guilty than the tempted, (as more active and voluntary ) no reason that he should escape, and the other be punished. But all this discourse sinketh, the foundation failing, namely, if the premsses cannot be (which as yet are not) proved, that such indirect dealing was used in surprizing of any Votaries into uncleanness.
5. But still the Papists go further, complaining of false returns, that many of these Enveiglers of Nuns met with impregnable pieces of chastity, (neither to be battered by force, nor undermined by fraud ) who despairing to lie with their bodies, did lie on their reputations, making their fames to suffer in those false reports, which they returned to the Kings Commissioners. And the following story is, I assure you, traditioned with very much credit amongst our English Catholics.
6. Two young Gentlemen (whose names for just cause I forbear) went to a Nunnery within twelve miles of Cambridge, in the nature of Travelers on the high way, who being handsomely habited, and late at night, were admitted into some out Lodgings of that Nunnery: next day their civil addresses to the Abbess were returned with such entertainment as became the laws of hospitality. Afterwards (producing or pretending a Commission to visit their Covent) they abode there certain days, and how bad soever they were, met with no counterpart to embrace their wanton proffers. However, at the return they gave it out, that nothing but their weariness bounded their wantonness, and that they enjoyed those Nuns at their own command.
7. One of the aforesaid Gentlemen, with great grief and remorse of heart did in private confess the same to Sir William Standly Knight, (afterwards employed in the Low Countries ) avowing that nothing in all his life lay more heavy on his conscience than this false accusation of those Innocents: and the said Sir William told this passage to a noble Catholic still alive. All I will say to this story is this, that if this Sir Will: Standly was he, who contrary to his solemn Oath to the Earl of Leicester and the united States, betrayd the strong City of Daventer to the Spaniards, (and lived many years after in a neglected, forlorn condition) one so faithless in his deeds, may be presumed false in his words, and the whole credit of the relation may justly at least be suspected.
Some Covents on examination appearing very virtuous.
IT is confessed by unpartial people, that some Monasteries of both sexes, being put to the test, appeared very commendable in their behavior, so that the least aspersion could not justly be cast upon them. I read in one Author, that some Societies behaved themselves so well, that their lives were not only exempt from notorious faults, but their spare times bestowed in writing books, painting, carvil, engraving; so that their Visiters became Intercessors for them. Amongst these, the Nunnery of Godstow near Oxford must not be forgotten, which as it hath a good name, (being a Bethel, that is, God's house or habitation ) well answered thereunto, in the conditions of the people living therein.
2. But there were few such black swans, and these innocent Convents being inconsiderable in number, could not preserve the rest from ruin. Eight, and one, pious persons, are insufficient to save Sodom from destruction, if ten be the lowest number to which Divine Mercy will descend.
The generality of Monasteries notoriously vicious.
I Say the generality, otherwise take any numerous Society, and where there be many people there will be many offenders; there being a Cham amongst the Eight in the Ark; yea, a Cain amongst the four primitive persons in the beginning of the world. I add, also notoriously vicious, for, In many things we offend all. Yea, if the Visiters had been visited, they were conscious to themselves of many failings, which might make them more favourably to reflect on the infirmities of others.
2. Here I shall present the Reader with a black Bill of some eminent Male-factors, as I find them in my Author in the same nature.
| John Abbot | Gregory Champion | John Hamfield | Sodomites. |
| Richard Salchurst | Clement Westfield | John Jherom | |
| Thomas Cuthbert | John Cross | Clement Grigge | |
| William March | Thomas Erambrook | Richard Tovey | |
| John Hasting | Thomas Bayll | John Augustine |
| Richard Gomershan | Nicholas Clement | Thomas Farley | Sodomites. |
| William Liechfield | William Cawston | Thomas Morton | |
| John Goldingston | John Ambrose | Christoph: James Kept 3 married Whores. |
-
In St. Augustine.
- Thomas Barham a Whoremonger and a Sodomite.
-
In Chichester
- John Champion, and Roger Barham, both of them natural Sodomites.
-
In Cathedral Church
-
John Hill
had no less than thirteen Whores.
- In Windsor -Castle
- Nicholas Whyden had 4
- George Whitethorn kept 5
- Nicholas Spoter Kept 5
- Robert Hunne had 5
-
Robert Danyson
kept 6
-
Whores.
- In Shulbred Monastery
- George Walden Prior
- of shulbred, had 7
- John Standney had at this command 7
-
Nich: Duke
to supply
his. Venery had 5
- Whores.
-
Whores.
-
In Bristow
- William, Abbot of Bristow, kept 4 Whores.
-
In Mayden Bradley
- Richard, Prior of Mayden-Bradley, kept 5 Whores.
-
In Bath Monastery
- Richard Lincombe had 7 Whores, and was also a Sodomite.
-
In Abingdon Monastery
- Thomas, Abbot of Abingdon kept 3 whores, and had 2 children by his own Sister.
-
In Bermondsey Abbey
- John White, Prior, or rather Bull of Bermondsey had 20 Whores.
I find this Catalogue only in the third Edition of Speed, proving it a posthumeaddition after the Authors death, attested in the margin with the authority of Henry Steven his Apology for Herodotus, who took the same out of an English Book, containing the Vilenesse discovered at the Visitation of Monasteries. Thus this being but the report of a forrainer, and the Original at home not appearing, many justly abate in their belief of the full latitude of this report. Indeed, tradition is the only Author of many stories in this nature, amongst which the ensuing story intituleth it felt to as much probability as any other.
3. One Sir Henry Colt of Neither-Hall in Essex, much in favor with K Henry the eighth for his merry conceits, suddenly took his leave of Him late at night, promising to wait on His Grace early the next morning. Hence he hastened to Waltham -Abbey, being informed by his setter's, that the Monks thereof would return in the night from Cheshunt -Nunnery, where they had secretly quartered themselves: Sir Henry pitched a Buckstall (wherewith he used to take Deer in the Forest) in the narrowest place of the Marsh where they were to pass over, leaving some of his Confederates to manage the same.
4. The Monks, coming out of the Nunnery, hearing a great noise made behind them, and suspecting to be discovered, put out the light they had with them, whose feet without eyes could find the way home in so used a pathe. Making more hast than good speed, they ran themselves all into the Net. The next morning Sir H. Colt brought, and presented them to King Henry, who had often seen sweeter, but never fatter Venison.
5. Here I cannot believe what is commonly told of under-ground Vaults leading from Fryeries to Nunneries, confuted by the situation of the place, through Rocks improbably, and under Rivers impossible to be conveyed. Surely had Wal tham Monks had any such subterranean contrivances, they would never have made use of so open a passage; and such Vaults extant at this day in many Abbeys extend but a few paces, generally used for the conveyance of water, or sewers to carry away the filth of the Covent.
6. More improbable it is, (what is generally reported) that Abbots made provision for their lusts on their Leases, enjoining their Tenants to furnish them, (as with wood and coles, so) with fuel for their wantonness. A Reverend Divine hath informed me, that he hath seen such a passage on a Lease of the Abbey of Essex, where the Lessee was enjoined yearly to provide, Unam claram & lepidam puellam, ad purgandos renes, Domini Abbatis.
7. It was never my hap to behold any Instrument with such a lustful clause, or wanton reservation therein, and shall hardly be induced to believe it: First, because such turpis conditio was null in the very making thereof. Secondly, because it was contrary to the Charta magna, as I may call it, of Monastical practice, Sinon casse, tamen caute; wherefore what private compact soever was by word of mou • h made betwixt them upon their Leases parole; sure all Abbots were, (if not so honest) so discreet, that no act in scriptis should remain, which on occasion might publicly be produced against them.
8. As for the instances of their private incontinence, they are innumerable. I will insist but in one happening just at this juncture of time; and which may be presumed very operative to the ruin of such Religious Houses.
A Lettore certefying the incontynensye of the Nuns of Zion, with the Friores, and astore the act done, the Friores reconsile them to God. Endoised, To the Right Honorable, Master Thomas Cromwell, chief Secretary to the Kings Highness.
IT may please your goodness to understand that Bushope this day preched, and declared the Kynges tytelle very well, and hade a grete Audyense, the Chorche full of people, one of the Focaces in his said declaration, only called him false knave, with other foolish words; it was the foolish fellow, with the corled head that kneeled in your way when you came forth of the Confessores Chamber. I can no less do, but set him in prison, ut poena ejus sit metus aliorum: yesterday I learned many enormous things against Bushope, in the examination of the lay Brederen, first that Bushope persuaded towe of the Brederene to have gone their ways by night, and he himself with them, and to the accomplishment of that, they lacked but money to buy them seculere apparel. Further, that Bushope would have persuaded one of his lay-Brederen a Smithe, to have made a keay for the doare, to have in the night time received in Wenches for him and his fellows, and especially a Wiffe of Uxebridge, now dwelling not far from the old Lady Derby, nigh Uxebridge: which Wiffe his old customer hath byne many times here at the grates communing with the said, and he was desirous to have her convoyed into him. The said Bushope also persuaded a Nun, to whom he was Cenfessour, ad libidinem corporis perimplendam And thus he persuaded her in Confession, making her believe, that whensover, and as often as they should medle together, if she were, immediately after, confessed by him, and took of him absolution, she should be clear forgeven of God, and it should be none offense unto her before God. And she writ diveres and sundry Lettores unto him of such their foolishness and unthriftynesse, and would have had his Broden the Smithe to have polled out a bar of iron of the window, whereas the examined the Lady Abbas, that he might have gone in to her by night. And that same window was their commoning place by night. He persuaded the Sextene that he would be in his contemplacion in the Chorche by night, and by that means was many nights in the Chorche talking with her at the said gate to the Nuns Choir, and there was their meeting-place by night besides their day communications, as in cofession: It were too long to declare all things of him that I have heard, which I suppos it true. This afternoon I intend to make forder serche, both of some of the Brederen, and some also of the Sisters of such like matters; if I find anything apparent to be true, I shall God willing thereof sertefy your Mastorshipe tomorow, by vii in the morning. And after this day I suppos there will be no other things to be known at yet here; for I have already examined all the Brederen, and many of them would gladly depart hense, and be right weary of their habbyte; such Religion, and feigned sanctetye, God save me froe. If Master Bedle had byne here a Frior, and of Bushopes counsel, he would right welle have helped him to have broghte his mattores to pass, without brekyng uppe of any grate, or yet counterfetting of keayes, such capassetye God hath sent him.
We will conclude this discourse with one observation, how through ignorance the true meaning of that word [ Recluse ] was in that Age abused: For, in pure Latin it signifieth, one set open, or let loose to their own liberty;
whereas Recluse was taken in that Age for one close shut up: so that many Monks and Friars were Recluses indeed, not in the common acception, but true notation of that name.
Abbots willingly unwillingly resigned their Monasteries to the King.
SAnders saith, that King Henry sent a large Instrument to every Monastery. fairly engrossed in Parchment, enjoining them all to subscribe, sign, and seal the same, with their seal conventual, upon the pain of His displeasure. It is not probable that such a formal Writing was sent unto them, drawn up beforehand by the Kings Officers; but most certain it is (which amounts almost to as much in effect) a general intimation was given to all Houses, how acceptable such an act would be to the King. It was also pressed upon the said Monks, Friars, and Nuns, that they (through their viciousness) being obnoxious to the Kings anger, this might, and would be done without their consent; so that it was better for them, rebus sic stantibus, to make a virtue of necessity; the rather, because this complement conduced nothing to the Kings right, (on whom the Parliament had already bestowed those Abbey-lands ) but might add much to their own advantage, as being the way whereby their Pensions might the more easily be procured, largely allotted, and surely satisfied unto them.
2. The premisses made such impression on the parties concerned therein, that fearing the Lagge would be looked on with bad eyes, they ran, as it were, a race, in their resignations, who should be first and foremost therein. However they used several forms therein, some only condemning their lives for superstitious, but not confessing themselves personally vicious, as by the following Instrument may appear.
The surrender of the Warden and Friars of S. Francis in Stanford.
FOr as moche as we, the Warden, and Freers, of the Howse of Saint Frances in Stanforde, comenly callyd the gray Freers in Stanforde, in the Countey of Lincoln, do profoundly consider that the perfeccion of Christain lyving doth not conciste in the dome ceremonies, weryng of the grey cootte, disgeasing our self after strange fashions, dokyng, and beckyng, in gurding our selffes with a gurdle full of knots, and other like Papistical ceremonies, wherein we have been most principally practysed, and misselyd in times past; but the very true way to please God, and to live a true Christian man, with out all ypocrasie, and feigned dissimulation, is sincerely declaryd unto us by our Master Christ, his Evangelists, and Apostles. Being mindyd hereafter to follow the same; conformyng our self unto the will and pleasure of our supreme hedde undre God in erthe the Kings Majestye; and not to follow hensforth the superstitious traditions of ony forincycall potentate, or poor, with mutual assent, and consent, do submytt our selffes unto the mercy of our said soveraygne Lord. And withe like mutual assent, and consent, do surrender, and yield upe unto, the hands of the same, all our said house of Saint Frances in Stanforde, comenly callyd the grey Freers in Stanforde, withe all Lands, tenements, gardens, meadows, waters, pondyards, feedings, pastures, comens, rentes, reverssons, and all other our interest, ryghtes, or titles, aperteying unto the same; most humbly besechyng His most Noble grace, to disspose of us, and of the same as best shall stonde with His most graciouse pleasure. And farther, freely to grant unto everyone of us His licens undre wretyng and seall, to change our abites into secular fassion, and to receive such manner of livyngs, as other secular Priests comenly be preferryd unto. And we all faithfully shall pray unto Almighty God long to preserve His most noble grace, with increase of moche felicity and honor.
- Factum Johannes Schemy Guardian.
- Per me Fratrem Johannem Robards.
- Per me Fratrem Johan. Chadwhort.
- Per me Fratrem Ricardum Pye.
- Per me Fratrem Johannem Clarke.
- Per me Fratrem Johannem Quoyte.
- Per me Fratrem Johannem Jarman.
- Per me Fratrem Johannē Yong.
- Per me Fratrem Johannem Lo vell.
- Per me Fratrem Willielmum Tomson.
3. Other Resignations were far more humble and submissive, with an acknowledgment of their vicious and voluptuous lives; such was the surrender made by the Prior and Covent of S. Andrew's in Northampton, which because very tedious, we shall only transcribe so much thereof as concerneth our present purpose.
But as well as others our predecessors, called religious persons within your said Monastery, taking on us the habit of outward vesture of the said rule, only to the intent to lead our liffes in the idle quyetnesse, and not in vertuose exercise, in a stately estimation, and not in obedient humylyte, have undre the shadow, or color of the said rule and habit, vaynely, detestably, and also ungodly, employed, yea rather devowred, the yearly revenues yssuing and coming of the said possessions, in continual in gurgitations and farcyngs of our carayne bodies, and of others, the supportares of our voluptuose and carnal appetyte, with other vain and ungodly expensys; to the manifest subvertion of devocion, and clennes of lyvyng; and to the most notable slander of Christ's holy Evangely, which in the form of our professyon, we did ostentate, and openly devaunt to keep most exactly: withdrawyng thereby from the simple, and pure myndys of your graces subjectes, the only truth and comfort, which they ought to have by the true faith of Christ. And also the devyne honor, and glory, only due to the glorious Majesty of God Almyghty, steryng them with all persuasions, ingynes, and polyce, to dedd Images, and counterfett relics, for our damnable lucre. Which our most horrible abominacions, and execrable persuacions of your graces people, to detestable errors, and our long coveryd Ipocrysie cloaked with feigned sanctite; We revolving daily, and continually pondering in our sorrowful harts, and thereby perseyving the botomlas gulf of everlasting fire, ready to devowre us, if persysting in this state of lyving, we should depart from this uncertayn and transytory l • ffe, constrained, by the intolerable anguysh of our conscience, callyd as we trust by the grace of God, who would have no man to perish in sin: with harts most contrite, and repentante, prostrate at the noble feet of your most royal Majestye, most lamentably do crave of your highness, of your abundant mercy, to grant unto us most grievous against God, and your Highnes, your most gracious perdon, for our said sundry offenses, omyssyons, and negligences, comytted as before by us is confessed against your Highnes, and your most noble Progenitors. And where your Hyghnes, being Supreme hedd, immediately aftre Christ, of his Church, in this your Roialme of England, so consequently general and only Reformator of all religious persons, there, have full authority to correct or dyssolve at your Graces pleasure, and liberty, all Covents and religious companyes abusing the Rewles of their profession. And moreover to your Highnes, being our soveraygn Lord, and undoubted fownder of your said Monastery, by dissolucion whereof appertaineth only the Oryginall title, and proper inherytance, as well of all other goods moveable and immovable, to the said Monastery in any wise appertaining or belonging, to be disposed, and employed, as to your graces most excellent wysdeme shall seme expedyent and necessary.
- Per me Franciscum Priorem.
- Per me Johannem Sub-Priorem.
- Per me Tho: Smyth.
- Per me Tho: Golston.
- Per me Rob: Martin.
- Per me Jacob: Hopkins.
- Per me Ric: Bunbery.
- Per me Johannem Pette.
- Per me Jo: Harrold.
- Per me Tho: Barly.
- Per me Will: Ward.
- Per me Tho: Atterbury.
- Per me Will: Fowler.
Other Resignations varying in their words met (for the main ) in the matter, and were with all speed presented to the Kings Visitors. As School-boys hope to escape with the fewer stripes for being the first in untying their points, those Convents promised to themselves the kindest usage, which were forwardest in their Resignations, though all (on the matter) fared alike.
4. Yea, John de Warboise so called from the place of his nativity in Huntingdon shire (where my worthy friend Mr. William Johnson is well beneficed) though the first, with his sixty Benedicti Monks, who with solemn subscription renounced the Popes Supremacy, and now as officious as any in surrendering his Convent to the Kings Visitors, met with no peculiar and extraordinary civility above others of his Ord • r.
5. Such Resignations sealed and delivered; the Visitors called for the Seals themselves (which now had survived their own use, having passed the last effectual Act ) and these generally made of silver, were by the Kings Officers presently broken in pieces. Such material Stamps being now abolished, it will be charity to preserve their Impressions, and exhibit them to posterity, which here we shall endeavor, rendering some probable reason how most of them refer to the Founders, or situation, or some remarkable action therein.
The Seal of Arms of the Mitred Abbeys in England.
IN presenting of them, I will not be confined to the strict terms of Blazoury, the rather, because some of their Arms may be presumed so ancient, as sitter to give Rules to, than take them from our moderne Heraldry: And what my pen cannot sufficiently describe, therein the Reader may satisfy himself by his own eye: To which these Cotes are presented in the last sheet of this Volume after the History of Waltham Abbey.
1. I will make a method of my own beginning (where the Sun ends) in the West: Tavestock in Devon shire gave Varrey Or and Azure, on a Chief Or, two Mulletts, Gules.
2. Glassenbury gave Vert (as I conjecture the Colour) a Cross Bottone Argent. In the first Quarter the Woman with a Glory holding a Babe (radiated about his head) in her Arms, because [forsooth] by the direction of the Angel Gabriel their Church was first dedicated to the Virgin Mary.
3. Middleton in Gloucester-shire gave Sable, three Baskets Argent replenished with Loaves of Bread, Gules. Had the number of the Baskets been either Seven or Twelve, some would interpret therein a reference to the Reversions preserved by Christ his command of the Loaves miraculously multiplied: whereas now they denote the Bounty of that Abbey in relieving the poor.
4. What Malmesbury in Wiltshire gave I cannot yet attain.
5. Abingdon gave a Cross flurt betwixt Martelletts Sable, much alluding to the Arms of our English Kings before the Conquest, who, it seems were great Benefactors thereunto.
6. The Abbey of S. James in Reading, gave AZure three Scallop Shells Or. Here I know not what secret sympathy there is between S. James and Shells; but sure I am that all Pilgrims that visit St. James of Compos-Stella in Spain (the Paramount Shrine of that Saint) returned thence obsiti conchis, all beshell'd about on their clothes, as a religious Donative there bestowed upon them.
7. The Abbey of Hide, juxta Winton. gave Argent a Lyon rampant Sable, on a cheiff of the second, four Keys Argent.
8. Bataile Abbey in Sussex gave Gules a Cross betwixt a Crown Or, in the first and third Quarter. A Sword (bladed Argent, hilted Or ) in the second and fourth Quarter thereof. Hete the Arms relate to the Name, and both Arms and Name to the fierce Fight hard by, whereby Duke William gained the English-Crown by Conquest, and founded this Abbey. Nor must it be forgotten, that a Text X pierced through with a dash, is fixed in the navel of the Cross. Now, though I have read, Letters to be little honorable in Arms, this cannot be disgraceful, partly because Church-Heraldrie moveth in a sphere by itself, partly because this was the Letter of Letters, as the received character to signify Christus.
9. S. Augustine's in Canterbury gave Sable a Cross-Argent.
10. Cross we now the Thames, where Westward we first fall on S. Peters in Gloucester, whose Dedication to that Apostle sufficiently rendereth a reason for the Arms thereof, viz AZure two Cross Keys (or two Keys Saltire) Or.
11. Teuxbury gave Gules, a Cross of an antick form Or, a border Argent.
12. I will not adventure on the blazoning of the Arms of Winchcombe (having much conformity therein with Mortimers Coat ) but leave the Reader to satisfy his own eyes in the inspection thereof.
13. I should be thankful to him who would inform me of the Arms of Cirencester, which hitherto I cannot procure.
14. St. Albans gave Azure a Cross Saltire Or.
15. Westminster -Abbey gave Azure a Cross flurt betwixt five Marteletts Or, and this I humbly conceive were anciently the entire Arms of that Abbey being in effect the same with those of King Edward the Confessor the first Founder thereof: But afterwards their Conventuall Seal was augmented with the Arms of France and England on a Chief Or betwixt two Roses Gules, plainly relating to King Henry the seventh, enlarging their Church with his Chapel.
16. The Prior of St. John of Jerusalem gave Gules a Cross Argent, which the Lord Priot sometimes impayled with (but before) his own Coat, and sometimes bare it in a Chief about it.
17. The Arms of Waltham Abbey in Essex, appear at this day neither in glass, wood, nor stone, in, or about the Town or Church thereof. At last we have recovered them ( Unus home nobis ) out of a fair Deed of Robert Fullers, the last Abbot, though not certain of the metal and colors, viz: Gules, (as I conjecture) two Angels (can they be less than Or? ) with their hands (such we find of them in Scripture) holding betwixt them a Cross Argent, brought hither (faith our Antiquary) by miracle out of the West, whence Waltham hath the addition of Holy Cross.
18. The Arms of S. Johns in Colchester, I leave to the eye of the Reader.
19. Burie gave Azure three Crowns Or, The Arms of the Kings of the East-Angles, assumed in the memory of King Edmund (to whom this Abbey was dedicated) martyred by the Danes, when his Crown of Gold, thorough a Crown of Thorns (or Arrows rather) was turned into a Crown of Glory.
20. St. Benet 's in the Holme, in Norfolk, gave Sable, a Pastoral. Staff Argent, picked below, and reflexed above, (intimating the Abbots Episcopal Jurisdiction in his own precincts) betwixt two Crowns-Or, pointing at England and Norway, the two Kingdoms of Canutus, the Founder thereof. The aforesaid Staff was infulated, that is, adorned with an holy Lace or Label, carelessly hanging down, or cast a cross, such with which their Mitres used formerly to be fastened.
21. Thorney-Abbey in Cambridge shire gave Azure three Crosses crossed fitchee, betwixt three Pastoral Staves Or.
22. Ramsey in Huntingdon-shire gave Or three Rams Heads couped Argent, 〈◊〉 Bend Azure: The rest of the Rams must be supposed in the blue Sea, the Fennes, appearing such when overflown. Besides, such changes were common here, whereof Melibaeus complaineth in the Marishes of Mantua.
23. The very name of Peterborough unlocks the reason why that Abbey gave Gules, two cross Keys betwixt four Crosses crossed fitchee, Or.
24. Crowland Abbey gave quarterly three (call them long Knives, or short) Swords bladed Argent hasted or pomelled or, Azure three Whips stringed and knotted Or, the second like the third, the fourth like the first. Instruments of cruelty relating to their Monks massacred by the Danes, Anno 870. whereof their Historian gives us this account, That first they were examinati, tortured, see there the Whips; and then exanimati, killed, see there the Swords. But if any will have those Whips to relate to the Whip of S. Bartholomew, the most remarkable Relique of that Monastery, I will not appose.
25. The Arms of Evesham Abbey in Worcester-shire, I cannot recover, but possibly may before the conclusion of this Work.
26. Shrewsbury gave Azure, a Lyon Rampant over a Pastoral-staff Bendwayes, so that both the ends thereof are plainly discovered.
27. Cross we now North of Trent, where only two remain: Selby (founded by William the Conqueror ) which gave Sable, three Swans Argent, membred Or, alluding, as I believe, to the depressed situation of the place, where the neighbouring River of Ouse