Ancient funerall monuments within the vnited monarchie of Great Britaine, Ireland, and the islands adiacent with the dissolued monasteries therein contained: their founders, and what eminent persons haue beene in the same interred. As also the death and buriall of certaine of the bloud royall; the nobilitie and gentrie of these kingdomes entombed in forraine nations. A worke reuiuing the dead memory of the royall progenie, the nobilitie, gentrie, and communaltie, of these his Maiesties dominions. Intermixed and illustrated with variety of historicall obseruations, annotations, and briefe notes, extracted out of approued authors ... Whereunto is prefixed a discourse of funerall monuments ... Composed by the studie and trauels of Iohn Weeuer.

CHAP. XVI. The time of the institution of Religious Orders. Their seu••rall names and Authours, and the infinite encrease of their Fraternities and Sisterhoods.

THe Popes of Rome challenging a succession from Saint Peter,* 1.1 and seek∣ing to imitate the Hebrewes, began to institute Ostiaries, Acolites, Ex∣orcists, Readers, Subdeacons, and Deacons.

The Office of the Ostiarle was to open and shut the Church doores,* 1.2 to looke to the decent keeping of the Church▪ and the holy ornaments laid vp in the Vestrie; which is now the charge of the Vergers (as I take it) in Ca∣thedrall Churches.

Acolites, or Acoluthites,* 1.3 were to follow and serue the Bishop or chiefe Priest, to prouide and kindle the lights and lamps of the Church▪ and to re∣gister the names of such as were catechized.

Exorcists had the power giuen them to expell vncleane spirits;* 1.4 and by fasting and prayer, to free such persons as were so possest.

Readers,* 1.5 quos Pastores à pasco nominatos putat Am... osius, matut••n•• tempore Prophetarum Apostolorumque scripta legebant, ac populum diuinis lectionibus quasi pascebant. Which Saint Ambrose supposeth to be called Pastours,* 1.6 by the Apostle Paul: did reade the writings of the Prophets and Apostles, at the time of morning prayer, and did feede, as it were, the peo∣ple with such diuine lessons.

The office of the Subdeacons was to set and giue out the Psalmes in so∣lemne tunes,* 1.7 to receiue the oblations of the faithfull, to write the liues and Agons of the Martyrs, and to declare, or make more plaine vnto the peo∣ple the Epistles of the Apostles.

Deacons had the charge to releeue widowes and orphans,* 1.8 and other poore faithfull people; and to distribute vnto them the almes which deuout Christians had giuen to that intent. They were also allowed to preach the Gospell,* 1.9 to interprete the Scriptures, and appointed to adorne the sacred Altars, and helpe the Priest in diuine Seruice (a place officiated now by our Parish Clerkes) these were chosen to bee men full of religion, integritie of life, faithfulnesse and bountie, after the example of the Churhes of Ierusa∣lem and Antioch,* 1.10 who were called Clerkes; some of these were made by the imposition of hands Priests, others Deacons: to the end the Bishop of

Rome might imploy them to instruct the Christians which then increa∣sed, and were so many, as he could not alone execute the charge. To these Priests he gaue the chiefe care of soules, to the end that administring the Sa∣craments to the people of God, they might with the Bishop attend prayer and preaching.* 1.11 Presbyterorum vero munus erat baptisare, Episcopis adesse consilijs, orationibus esse intentos, frangere panem in commemorationem Christi, annunciando mortem eius, orare super infirmos, vngentes eos oloo in nomine Domini. The office indeed of Priests was to baptise; to be assistant to the Bishops in Councell, to be attent and earnest in prayer, to breake the bread of life in remembrance of Christ; preaching or declaring his death and passion: to visite and pray for the sicke, giuing them extreme Vnction in the name of the Lord.* 1.12 And Presbyter, saith one, dicitur quasi praebens¦iter; as shewing the way of saluation to the ignorant people. They were likewise, saith the same Author, called Sacerdotes, men consecrated to God in respect of their sacred orders, and pious imployments: which by him is thus deciphered. Quinque enim sunt dignitates Sacerdotum prae ceteris. Primo dicitur sacerdos quasi sacris dotatus, scilicet sacris ordinibus, quia ipse est in summo gradu, qui est Sacerdotum. Secundò, Sacerdos quasi sacris is ded••∣tus, id est sacramentis; ad sacrisicanda sacramenta; nam ipse sacri••ic•••• sacro∣sanctum corpus Domini cum verbis, signis, prodigijs, & caetera sacramenta. Tertiò, dicitur Sacerdos quasidans sacra, dat enim Baptismum, confessio∣nem, poenitentiam, indulgentiam, Eucharistiam, benedictionem, & extre∣mam vnctionem. Quartò dicitur Sacerdos, quasi sacra docens: docet enim verba sancti Euangelij, & articulos rectae fidei. Quintò, dicitur Sacerdos, quasi sacer dux, quasi ducatum praebens, & iter populo ad regna coelorum, verbo sanae doctrinae, et vitae bono exemplo. Whereupon this Distich was compiled:

Sacris dotatus, et sacris deditus, atque Sacra docens, sacra dans, et dux sacer esto Sacerdos.

Vpon the diuision of Prouinces into Parishes (of which hereafter) and building of Churches (which worke was effected with chearfull deuotion) the fittest men out of this holiest order, were chosen and appointed to con∣secrate the diuine Miestries of the Church. To such, or such particular con∣gregations as were committed to their charge, and of whose soules they had the cure. And such Deacons, which as Parish Clerks, did helpe the Priests in the execution of their sacred office; did most commonly after a short time, enter into the order of Priestood, and tooke vpon them the cure of soules, and the benefit of a fat Parsonage, if they could procure it; in which promotion, if this or that Deacon carryed himselfe proudly, or any wayes no•• to the contentment of his Parishioners: such was the common saying,

* 1.13The Priest forgets that e're he was a Clerke.

These Priests were called Secular, and such as led a Monasticall life Re∣gular. And so Canons were both secular and regular.

* 1.14The opinions of the first institutions of Chanons are very diuers; some refer the beginning of a canonicall life to Vrbin the first, a Romane Bishop, who liued about the yeare of Grace 230. Others, and namely Possidomus,

make Saint Augustine the chiefe Author of this institution, who when hee had gathered together a companie of godly men, who liued religiously, farre from the noise and trouble of the multitude, being made a Bishop, he built a Monasterie for Clerkes and Priests within his pallace, with whom he might liue in common.* 1.15 Onufrius Panuinus writes, that Pope Gelasius the first, about the yeare 493. placed the regular Chanons of Saint Augustine at Latran in Rome; Pope Boniface in the yeare 1298. placed there Chanons secular; Gregorie the twelfth restored the regular Calistus the third brought in secular Chanons againe; and Pope Paul, the second of that name, dis∣possest them, and restored the regular. They were wont to sleepe vpon mattresses, and had blankets of wooll, they fasted much, vsed great silence, and liued in common, hauing nothing proper to themselues: they v••ed ex¦ercises two houres in the day, and at the end of the yeare they made their procession. They did not admit any one to the habit vntill hee were seuen¦teene yeares old; and they gaue themselues to studie and preaching. The rule of these Chanons (confirmed by many Popes) consisted chiefly vpon three points, to haue nothing of their owne, to bee chaste, and to keepe their cloisters. Which rule is deciphered in the old cloister of the Mona∣sterie of Saint Iohn Lateran, in riming verses, now hardly to be read, thus

Canonicam formam sumentes discite normam, Quam promisistis hoc claustrum quando petistis, Discite sic esse tria vobis adesse necesse; Nil proprium, morum castum portando pudorem, Claustri structura sit vobis docta figura: Vt sic clarescant anime, moresque nitescant Et stabiliantur animo qui canonicantur. Vt coniunguntur lapidesque sic poliuntur.

Thus regular in holinesse of good life,* 1.16 and also in learning, both Priests and Chanons were of ancient times, but how irregular afterwards, let Chau∣cer tell you.

Popes, Bishops, and Cardinals, Chanons, Parsons, and Vicare In Goddes service I trow been fals, That Sacraments sellen here, And been as proud as Lucifere. Eche man looke whether that I lie, Who so speketh ayenste her powere It shal be holden heresie.

In another place.

And all such other counterfaitours Chanons, Canons, and such disguised, Been Goddes enemies and traitours, His true religion han foule despised. As Goddes goodnesse no man tell might, Write, ne speake, ne thinke in thought,

So her falshed and her vnright May no man tell that euer God wrought▪

And thus.

They vsen horedome and harlottrie, Couetise, pompe, and pride, Sloth, wrath, and eke envie, And sewen sinne by euery side, Alas where thinke such to abide, How woll they accompts yelde: From high God they mow hem not hide, Such willers witte is not worth a nelde.

* 1.17Piers the Plowman thus blanklie speakes of their pride.

Sir Iohn and Sir Ieffery hath a girdle of siluer, A Baselard or a ballocke knife, with buttons ouergilt, And a Portus that shuld be his plow. Placebo ••o synge, Had he neuer seruice to saue siluer therto, seith it with idle will.

And hereupon he exhorts lay-men not to bee so liberall in bestowing their goods vpon the Clergie. Thus.

Alas ye lewd men much lese ye on Pryests, And a thinge that wickedly is won, and with false sleights Would neuer wit of wittye God, but wicked men it had, The whych ar Pryests imperfit, and Prechers after s••••uer. That with gile is gotten, vngraciously is spended; Executours and sodemes, samoners and their lemmans: So harlots and hoores are holpen with such goods, And gods folks for defaulte therof, forfaren and spill.

These Canons had many cloisters here in England, great lands and re∣uenues, and were wondrous rich, the first Chanon Regular in this king∣dome was one Norman, whom Matilda wife to King Henry the first pre∣ferred to the gouernment of her Priory, called Christ-church, now the Dukes place within Aldgate London.

There are foure rules, or religious Orders, that is to say, of S. Basill, S. Au∣gustine, S. Benet, and S. Francis, vnder which all other orders are compre∣hended and gouerned. Of which my old Author Robert Longland, siue Io∣hannes Maluerne in the vision of Piers Plowman giues a touch: where he speakes of Pardons and Popes Bulls, on this manner.

At the dredfull dome whan the dead shall arise * 1.18And comen al to fore Crist, accountes for to yeue How thow leadest thy life here, and his lawes kepest And how thow diddest day by day the dome wil reherse. A poke full of Pardons there ne prouinciall lettres, Though ye be founden in the fraternyte of the iiii. orders, And haue indulgence an C. fold, but if Dowel ye help, I beset yowr Patentes and yowr Pardons at a pyes hele.

And thus the same Authour in another place, speaking of the pilgrimage to our Ladies Shrine at Walsingham.

Hermets an heape with hoked staues, Wenten to Walsingham, and her wenches after, Great loubies and long, that loth were to swinke Clothed em in copes, to be knowen from other, And shopen hem hermets, her ease to haue. I found there Freres, al the foure orders, Preched to the people for profit of themselues, Glosed the Gospel as hem good liked, For couetous of Copes construe it as thei wold.

So Chaucer in his prologues and in the Character of the Frier mentions foure Orders.

A Frere there was a wanton and a merry, A Limy••our, a full solempne man: In all the Orders foure is none that can So much of daliaunce and faire language.

But to returne to the first of the foure orders,* 1.19 which is that of S. Basill, (howsoeuer as I conceiue the order of Saint Dominicke was accounted one of the foure here in England) this Basill surnamed the Great, for his great learning, liued about the yeare of Grace 300. he was a Priest in Caes••••a, the chiefe Citie of Cappadocia where he was borne, and whereof afterwards he was chosen B••shop. He was the Authour of building of Monasteries, whereas many might liue together, for before his time the Monkes dwelt in caues and cels alone, in desarts and solitarie places, from the which hee drew them into Coenobies or Couents: and instituted of discipline, by the which they should no more wander, but bee alwayes bound by one forme of Religion. These Monasteries were schooles, in the which the arts, and Philosophie, together with Diuini••ie, true Religion and pietie were taug••t, to the end there might be learned and fit men alwayes readie to gouerne the Church; it is said that he built so great and spatious a Monasterie in Armenia, as it contained aboue 3000 Monkes; and in the end reduced all the religious men of the East to a good forme of life. He died in the yeare 379, full of yeares as of vertues, when Damasus the first of that name held the See of Rome, and the Emperour Valens an Ari••n gouerned the East▪ This Emperour was determined to haue dispossessed him of his Bishop∣pricke, as he had done others, but hearing him preach, and speaking with him at Cappadocia, he absteyned from expelling him his seate; to which effect P. Opmer. thus.

Basilius tantae doctrinae ac sanctitatis suit,* 1.20 vt et Valens abstinueri•• ab ex∣pellendo eum sede, cùm reuersus Cappadociameum concionantem audijsset, at∣que venisset cum illo in colloquium.

It is holden that this Basill was the first which caused Monkes to make a vow, after a yeares probation, to liue in their Monas••eries vntill death, to promise full obedience to their superiours, and not to contradict their ordi¦nances, and moreouer to vow continencie and pouertie. This order where∣soeuer

they liue, labour with their hands in imitation of the perfect Monkes of Aegypt: and what they get with their labour, they bring in common, retaining nothing to themselues. This order of this holy man doth flourish at this day in Italy, especially in the dominions of Venice, although all the Monasteries there which are of this order, doe acknowledge the Abbey of Grottaferata, twelue miles distant from Rome for their mother. I doe not finde that any of this rule liued euer here in England: which makes me be∣leeue that this was none of the foure Orders before specified.

* 1.21The next Monasticke Order confirmed by the Church of Rome, was that of the Doctor of all Doctors, namely, Saint Augustine; He was borne in the Castle of Tegast in Carthage, about the yeare of our redemption 358. his Fathers name was Patricius, his Mothers Monica, by whose intrea••••es, mingled with teares, and the learned Sermons of Saint Ambrose, hee was drawne from the errours of the Manachies; from Saint Ambrose as then Bishop of Millan in Italie, he returned into his owne countrey, where hee obteyned of the Bishop of Hippo (whereof he was afterwards Bishop him∣selfe) a garden without the Towne, causing a Monastery to be built there, in which he liued of the labour of his hands in all integritie, according to the institution of the Primitiue Church. He died of a feuer at Hippo▪ when he had sitten fourty yeares in his Bishopricke, being seuenty and six yeares of age, on the fifth of the Kalends of September, leauing to posteritie, two hundred and thirty bookes of his owne writing. This order multiplied greatly throughout the whole Christian world, howsoeuer branched into many seuerall orders, differing both in habit and exercises, as also in rule and precepts of life.

An Epitaph to the memorie of Saint Augustine which I found in the booke of Rufford Abbey.

Omnis plorat homo mox matris vt exit ab aluo, Et merito, quoniam ve••it in vallem lachrimosam. Solum nascentem risisse ferunt Zoroastrem, Ergo monstrosum crede risum liquet istum; Primus enim rerum fuit inventor magicarum. Hoc Augustinus testatur vir preciosus. Vir doctus, vir magnisicus, vir quippe beatus.

* 2.1About some fourtie yeares after the death of Saint Augustine, Saint Be∣nedict, vulgarly called Benet, appeared to the world, who is accounted the Patriarch and Father of all the Monkes of Europe. Hee was borne in Vm∣bria, a region in Italy, of the noble familie of the Regards, his Fathers name was Propre, his Mothers Abundantia, hee was sent to Rome at the age of ten yeares to learne the liberall Arts, but being wearie of the tumults and warre during the raigne of Iustinian the Emperour, hee went from thence into a desart neare vnto Sublacke, a Towne some fourtie miles from Rome; where he continued the space of three yeares or thereabouts: doing very austere penance vnknowne to any saue one Monke called Roman; but being afterwards discouered by certaine Shepherds, the people (by reason of the

great ••ame of his integritie and holinesse of life) flocked from all parts to see him; who had such force to perswade them to abandon the world, as in a short time they built twelue Monasteries, and hauing giuen to euery our of them a good Superiour or Abbot, desiring solitarinesse, he retired him∣selfe with a good number of his best disciples, to the mount Cassin, neare to the Towne of old called Cassina. Where hauing ruined all the idolatrous Temples, and broken downe their Images; hee built him a Monasterie, which hee dedicated to Saint Iohn the Baptist, with a Chappell to Saint Martin. Drawing all the Monkes, dispersed in Italy, into one societie and companie, to whom he gaue a certaine rule in writing, by the which they and their successours should gouerne themselues, according as Saint Basill had done before him; and withall bound them to three seuerall vowes, Chastitie, Pouertie, and Obedience to their superiours, which decree was ratified by the Church of Rome for an Euangelicall law. This congrega∣tion of the Benedictines grew by little and little to bee so great throughout all Christendome,* 2.2 as is almost incredible. Nulla Monasteria nisi Bene••dictina erat apud Anglos ab aetate Edgari vsque ad regnum Gulielmi primi. There was no Monasteries, saith a late Writer, amongst the English from the time of King Edgar, till the raigne of William the Conquerour, but Benedictines. This order, saith the same Authour, came first into England with Austin the Monke, Bishop of Canterbury. Hee the said Saint Benet, died about the yeare of our Lord fiue hundred and eighteene, and was bu∣ried in his owne Oratorie consecrated to Saint Iohn: where as before was wont to be the Altar of Apollo. He liued 63. yeares.

Saint Francis was borne in the Towne of Assile in the Duchie of Spole∣tum in Italy;* 2.3 in his young yeares he dealt in the trade of Merchandise, but by reason of a great sicknesse, at the age of two and twenty yeares, he con∣temned all worldly dealings, and gaue himselfe wholly to heauenly medita∣tions; he put a shirt of haire vpon his bare skinne, and a sacke vpon it, gird∣ing himselfe with a cord,* 2.4 going also without hose or shooes, Et victus osti∣atim emendicans, begging from doore to doore; so as the fame of him being spread ouer neighbour countreys, many drawne by his holinesse abando∣ned the world, and became his disciples, making profession of pouerty, but yet to labour and take paines for a poore liuing. For these he built an Ab∣bey in the Towne where he was borne, and wrate a rule, as well for those which were vnited vnto him, as for such as should come after him, which was approued and confirmed with many Indulgences, Priuiledges, Graces, and Pardons, by Pope Innocent the third, and Honorius that succeeded him; After the confirmacion whereof, he ordained that his Friers should be cal∣led, Fratres minores, or Minorite Friers, to witnesse their greater hu∣militie.

One Adam Sousbout a Germane Diuine,* 2.5 Ann. 1227. vpon his entrance into this order, writes thus to his Father at Delphos.

Quàm sit vita breuis, quam sit via lubrica, quamque Mors incerta: bonis quae praemia, quaeque parata Sint tormenta malis, horum meditatio nostra est, Quod facimus, quod firmamus, quod et esse perenne

Optamus testamentum, Saluete, valete, Care pater, cari Fratres, caraeque Sorores.

* 2.6This Scraphicall Saint Francis died the fourth of October, 1226. and was canonised by Pope Gregorie the ninth, ann. 1276. Ann. 1224. About two yeares before the death of Saint Francis, these Friers Minorites came into England, Et benigne a Rege Henrico tertio sunt suscepti, & Cantuar, collocati fuerunt: They were graciously receiued of Henry the third, and placed in Canterbury. And afterwards, anno 1269, one of the Ance∣stours of Sir Dudley Digge, commonly called Digges, Emit Insulam vo∣catam Bynnewyght in Cantuar. et locum Porte super stonestreete ad opus Fratrum Minorum,* 2.7 et tempore oportuno transtulit Fratres ad illam, bought an Island in Canterbury called Bynnewyght, and the place of a gate ouer Stone-streete for the vse of the Friers Minorites, to which hee translated them in conuenient time.

* 2.8The Friers Minors (saith Stow, first arriued in England at Douer, nine in number, fiue of them remained at Canterbury, and did there build the first Couent of Friers Minors that euer was in England; the other foure came to London, and lodged at the preaching Friers the space of fifteene dayes, and then hired an house in Cornhill of Iohn Traners, one of the Sheriffes, they bui••••ded there little cels, wherein they inhabited, the deuo∣tion of the Citizens toward them, and also the multitude of Friers so in∣creased, that they were remoued by the Citizens to a place in S. Nicholas Shambles, which Iohn Iwyn Citizen and Mercer of London, appropriated vnto the Communalty of the Citie, to the vse of the said Friers, and became himselfe a lay Brother.

* 2.9Contemporarie with Saint Francis was Saint Dominicke, a Spaniard, borne in a Towne called Calogora, in the Diocesse of Osma. His fader was namyd Felix, and his Meder Iohane, saith an old Agon: from Calo∣gora hee came into Gascoigne, where hee continued ten yeares preaching, and drawing Christian Princes into armes against the Albigeo••s, certeyne Heretiques, Qui damnato matrimonio vagos suadebant corcubitus; atque ••sum carnium prohibebant. Who condemned Matrimonie perswaded li∣centious copulations, and forbad the eating of flesh, whose errours hee re∣pressed by his Sermons From thence he went to Rome to the Councell of Lateran, vnder Innocent the third, where hee obtained licence of the said Pope▪ to put himselfe vnder what rule he should like best▪ that was allowed by the Church: whereupon he made choise of that of Saint Antonie, with sixteene of his disciples, and hauing made certaine constitutions, it was con∣firmed by Honorius the third; about the yeare of our Lord, 1206. Then going to Tholouse he exhorted his Friers, and sent them to preach, two and two together, perswading them to bee preachers both in deed and name; These Friers Preachers came first into England in the yeare 1221. where they had louing entertainment and houses built. Of which my old Author.* 2.10

Then deide Seynt Hugh an half yer and no mo That was Bishop of Lincolne, and ther after the fyrst yer The order of Frere prechours bygan, that ••as neuer Seynt Domnyk hit bygan, in the yere of gease ywis M. C. C. no mor forsothe hit ys.

Of the gluttonie and drunkennesse of this order which so farre declined, like others, from the first institution; one of their owne side thus writ.

Sanctus Dominicus sit nobis semper ami••us, Cuicanimus nostro iugiter praeconia ros••ro. De cordis venis siccatis ante lagenis. Ergo was laudes si tu nos pangere gaudes, Tempore Paschali, fac ne potu puteali Conveniat vti: quod si sit, vndique muti Semper erant Fratres, qui non curant nisi ventres.

All things degenerate in time,* 2.11 and stray in a manner from the right course; for example, the order of Saint Benet which had flourished a long space with great reputation of holinesse, di••••ered so much from the first in∣stitution of their Founder, that neither the decrees and authoritie of holy Fathers generall and prouinciall Councels could reforme or draw them to their first principles, vntill the sanctitie of one Odo, or Otho, Abbot of Clu∣•••••• Burgandy, and one of Saint Benets order, reuiued in a manner from 〈◊〉〈◊〉 to life this Monasticall profession, forcing them to obserue▪ and ob∣seruing himselfe from point to point all that was practised in the time of S. Benedict. So as many of their Abbots which were drawne by his good ex∣ample, reformed also their Abbeyes, not onely in France, but as well in Sp••••ne, Germany, Italy, and England; and for that this reformation 〈◊〉〈◊〉 his first beginning at Cluni; the vnion of so many Abbeyes was called the congregation of Cluni, and euery yeare, by the Popes permission and au∣thoritie, all the Abbots of this congregation met at a certaine place, and they called it the generall Chapter, whereas they treated of the order and life of Monkes, putting out, and punish••ng such as had offended. This Odo liued in the yeare of our Lord, 913.

It was no long time after, ere that these Benedictines fell againe to their old vomit,* 2.12 their great wealth hauing made them, proud, idle, luxurious, carelesse of Gods house; and in most or all of their actions, extreamely vi∣tious. Whereupon one Robert Abbot of Molesme a Towne in Burgundy, pe••ceiuing that the Benedictines Monkes of his owne house (as of all other Monaster••es) had almost quite left and forsaken the ancient rule and disci∣p••i••e that Benet had giuen them; he left his owne house, taking with him one a••d twenty of the honestest Monkes he could finde, to a solitarie stu∣pendiou••, and neuer inhabited place, called Cisteux, or Cistercium, neare to ••••••gres, in the said Duchie of Burgundy, where hee erected a new Ab∣bey for his new companions, whom hee called Cistercians, of the place where the Abbey was scituated.

The liberties, immunities, and priuiledges of this Order was generally confirmed by Alexander the fourth, Bishop of Rome, circa An 1258.

Bulla Pape Alexandri quarti de Confirmatione omnium libertatum, immunitatum, priuilegiorum, &c. ordinis Cisterciensis.

Alexander Episcopus seruus seruorum Dei.* 2.13 Dilectis filijs Abbati Cister∣cij,

eiusque coahbitibus et conventibus vniuersis Cisterciensis ordinis. Salu∣tem et Apostolicam benedictionem. Solet annuere sedes Apostolica pijs vo¦tis, et honestis p••tentium precibus fauorem beneuolum impertiri. Ea propter dilecti in Domino filij, vestris iustis postulationibus grato concurrentes assen∣sis, omnes libertates et immunitates à predecessoribus nostris Romanis Ponti∣ficibus, siue per priuilegia seu alias Indulgentias ordini vestro concessas; nec non libertates et exemptiones secularium exactionum à Re••ibus et principi∣bus, vel alijs Christian•• sidelibus rationabiliter vobis indultas, auctoritate Apostolica confirmamus, et presentis scripti patrocinio communuimus. Nulli ergo omnino hominum liceat hanc paginam nostre confirmationis infringere, vel ei ausu temerario contra••re. Si quis autem hoc attemptare presumpserit, indignationem omnipotentis Dei, et beatorum Petriet Pauli Apostolorum eius se nouerit incursurum.

Dat. Lateran. X. Kal. Martij. Pontificatus, nostri Anno secundo.

* 2.14This Cistercian Brotherhood was first established here in England by one Walter Espeke, who founded the first Abbey of the said Order at Ri∣uaux, or Rivall in Yorkeshire, about the yeare 1131. according to this old Distich, sometimes depicted vpon the wall at the entrance into the said Abbey.

Anglia Millesimo centes. Anno quoque et vno. Christi et tricesimo, micuit Cistercius Ordo.

Some fifteene yeares after this foundation, and about the yeare 1098. S. Bernard surnamed the Mellifluous, a man noblely descended, borne at the Castle of Fountenay in Burgundy, with thirtie of his companions, amongst which three were his owne brethren, became religious men in this Mona∣sterie. This Bernard in short time became very famous, as well for his learning (of which his diuine writings full of sweetnesse beare witnesse) as for the holinesse of his life, in regard of which hee was sent by his superiour to lay the foundation of that great and famous Abbey of Clareuaux, or Claravallensis, neare to the riuer Aulbe, about Lang••es; which Abbey a Nobleman of the countrey had then lately built; and thus began the Monkes of the Order of Saint Bernard,* 2.15 which is all one with the Cistercian Monkes, sauing a little difference in the habit, both of them obseruing the rule of Saint Benet. This good man Saint Benet came to the Abbey of Ci∣steux, when he was eighteene yeares old, at the age of 25 he was consecra∣ted Abbot of Claravall:* 2.16 Et diuino magis instinctu, quam humana industria legem Domini didicit, quam tanta doctrinae munificentia, et eloquij suavi∣tat•• enarrauit, vt communi Doctorum consersu Mellistui Doctoris cognomen sit adeptus, saith Opmer. The Archbishoprickes of Genua and Millan hee refused, and onely contented himselfe with the gouernment of this Abbey of Claravall, in the which he continued 38. yeares. Hee died the fifth of Nouember, about the yeare of Grace, 1160. and was buried in his owne Monasterie, when he had liued, 63, yeares. He built the Monasterie of Saint Vincent and Anastasius in Rome, to the gouernment of which he prefer∣red one Peter Bernard, his Scholler, who was afterward Pope of Rome, by

the name of Eugenius the th••rd. In his time by himselfe and his meanes one hundred and sixe Abbeyes of this Order were built and reestablished; vpon the forefront or some other places within these Abbeyes, this sen∣tence is most commonly depensild, grauen, or painted; taken out of Saint Bernard.

Bonum est nos hic esse, quia homo viuit puriùs, cadit rariùs, ••urgit v••lo∣ciùs, incedit cautiùs, quiescit securiùs, moritur felic••ùs, purgatur 〈◊〉〈◊〉, & praemiatur copiosius.

Amongst many Epitaphs made to the immortall memorie of this Melli∣fluons Doctor, these following may suffice.

Ecce latet clare vallis clarissimus Abbas;* 2.17 Qui summis summus, qui sibi parvus erat; Relligionis apex, lux mundi, laus Monachorum, Vox verbi, pacis sanctio, iuris amor. Instructus, velox, sublimis, pauper, abunda••s, Artibus, ingenio, sanguine, veste, bonis. Laudis eget titulo, cuius laus non sit ad omnes; Cuius honor, cuius crescere fama fuit. Nunc vero quem plangit adhuc quem predicat orbis, Si laudare velim, laus mea laude caret. Dura, malum, cunctos, tulit, horruit, edi••icauit, Vana, Deum, requiem, spreuit amauit, habet.

Another alluding to the name of Claravall.

Sunt clare valles, sed claris vallibus Abbas; Clarior, hijs, clarum nomen habere d••dit. Clarus auis, clarus meritis, et clarus honore, Clarier eloquio, Relligione magis. Mors est clara, cinis clarus, clarumque sepulchrum, Clarior exulta•• spiritus ante Deum.

Another vpon his owne name.

Ardens Bernardus, aut ardens, aut bona nardus, Iure vocatur, propter quod nunc celebratur. Ardens feruore; vita sublimis; odore Nardus; que vere virtutis signa fuere. Iste fuit per quem patuit doctrina sophie Preco Dei, Doctor fidei, Cytarista Marie.

It is said by one,* 2.18 that approaching neare to his end, he spoke thus to his brethren: Tria vobis obseruanda relinquo, que in stadio presentis vite quo cucurrimemini me pro viribus observasse. Nemini scandalum facere volui & si aliquando accidit sedaui vt potui. Minus semper sensui meo quam al∣terius credidi. Lesus de ledente nunquam vindict im expetij. Three things I require you to keepe and obserue, which I remember to haue kept to my power, as long as I haue been in this present life. I haue not willed to slan∣der any person, and if any haue fallen, I haue hid it as much as I might. I

haue euer lesse trusted to my owne wit and vnderstanding, then to any o∣thers. If I were at any time hurt, harmed, or annoyed, I neuer craued ven∣geance of the partie which so wronged me. Which is thus more succinctly set downe by another, who hath written the life of the said Bernard.

Beati Bernardi metricum Testamentum Et primo sui Prioris interrogatio. Que vite forma, qui mores, que sacta norma Quid d••ceat quid non, instrue sancte pater. Respunsio ipsius Bernardi. Que ••eci, prim••, v••bis facienda relinquo Nulium ••u••au••, discordes pacificaui, Lefus ••ustinui, nec mihi complacui.

* 2.19Within one hundred yeares after the first spreading abroad of these Ci∣stercian and Bernardin Monkes; the Benedictines wanted another refor∣mation▪ which was attempted by Peter, one of the same Order, surnamed ••••••oron, of a Mountaine so called; at the foote of which he liued in a caue for the space of three yeares, doing daily penance. Vpon this mountaine he built a little Church, which he called of the holy Ghost; be ware a••wayes a ••l••aine of Iron vpon his bare flesh, vpon it a shirt of haire, being in continuall prayer, and reforming the rule of Saint Benet, which was then much degenerated. Hee obtained of the Pope a confirmation of his rule, vpon which hee celebrated the first generall Chapter of his Order. After which in the seuentie ninth yeare of his age, he was chosen Pope, about the yeare of our redemption, 1••94. by the name of Celestin the fifth, where vpon this reformed order were called Celestins: the number of which in∣creased so fast, that he himselfe consecraced for them fixe and ••hirtie cl••••∣sters in Italy, wherein were sixe hundred Monkes; amongst others this was one of Celestin the Popes caueats for his new reformadoes.

Tunc Celestinus cris si celestia mediteris. If heau'nly things thoult meditate, Then shalt thou liue in heuenly state.

Their first comming into England was much what about the yeare 1414.

The sanctitie of the Francischan Minorite Friers growne cold, one Ber∣••ard of Sienna,* 2.20 a gentleman of a noble extraction, moued with an holy and 〈◊〉〈◊〉 deuotion, laboured much for the reformation of that Order, which 〈◊〉〈◊〉 some assistants effected, taking away the abuses which were crept 〈◊〉〈◊〉 causing the Friers to liue in common, and to haue nothing proper to 〈◊〉〈◊〉, following simplie the institution of their father Saint Francis 〈◊〉〈◊〉 called Obseruant Minorite Friers, because they were obseruan∣〈…〉〈…〉 S. Francisci & propterea meliores: more obseruant to keepe the 〈◊〉〈◊〉 and orders of Saint Francis, and therefore the better. This Order 〈…〉〈…〉 the yeare of Iubile, 1400. or thereabouts: it was first confirmed by 〈◊〉〈◊〉 Cou••••ell of C••••s••••nce▪ afterwards by Eugenins the fourth, and other 〈…〉〈…〉 the fourth brought them into England, and Henry

the seuenth auhmented their numbers: in whose time they had six famou•• Cloisters here in this kingdome. Many other reformations haue been•• 〈◊〉〈◊〉 time to time of the Franciscans, as by the Minims, Reco••lects, Pen〈7 letters〉〈7 letters〉∣ries, Capuchins, &c. and by many others; which happened sinced 〈◊〉〈◊〉∣lution here in England, or much what thereabouts.

One Norbert Archbishop of Magdebourgh,* 2.21 leauing the world, retired himselfe with certaine companions into a certaine place called 〈…〉〈…〉 of which this order tooke denomination, where hee squared 〈…〉〈…〉 himselfe, his fellowes and successours to obserue, much what after the or∣der of Saint Augustine; which was approued and confirmed by Calixtus the second. Honorius the second made them regular Charions. Their Ab∣bots were perpetuall, and euer consecrated by Bishops. They had power to conferre their lesser Orders to their Monkes, and to blesse all th•• ornaments of the Church, and to do all other ceremonies, but where as conse••ration is required in the blessing; yet they might celebrate so••emne and 〈◊〉〈◊〉 Masse, with the myter, crosier staffe, cappe, and other ornaments, which belong to the Episcopall order and dignitie.

The first institution of this order was about the yeare 1120. their first house here in England was at Newhouse in Lincolnshire.

These Votaries pretend to haue had their first institution at mount Car∣mel in Syria,* 2.22 where Elias and other heretofore liued solitarily, and that the place being inhabited by many Hermites; Almericke Bishop of 〈◊〉〈◊〉 drew them together, liuing dispersed about the mountaine, and 〈…〉〈…〉 them a Monasterie in that mount neare vnto a fountaine. They say a f••th••••r one Albert Patriarch of Ierusalem, a very famous man, set downea rule from the life of Elias, out of a certaine Greeke booke of the institution of the first Monke, and from the rule of Saint Basill the Great, giuing it to keepe to one Brocard, who was Prior of Mount Carmell, and to his Her∣mits, which rule of Albert they vowed to obserue, which was afterwards confirmed by Pope Honorius the third. They affirme that the Virgine Mary appeared vnto one of their order, and presented vnto him a * 2.23 Scapu∣larie, saying, Receiue, my beloued, this Scapularie which I giue vnto thy order, in signe of my fellowship. Whereupon they vsurpe the title of 〈◊〉〈◊〉 tres Ordinis beatae Mariae Virginis de monte Carmelo: Friers of the Order of the blessed Virgine Mary of mount Carmell. Their first apparition 〈◊〉〈◊〉 the world was about the yeare 1170. Their entrance into England, and seating themselues at Newenden in Kent, of which hereafter, was about the midst of the raigne of King Henry the third. These, like as other Or∣ders, haue beene diuers times reformed, euer as they did degenerate from their primitiue sincerity: at this day they are called Carmes discalced, or bare footed Friers, by a certaine constitution confirmed by the Apostolique au∣thoritie, in a generall Chapter held at Alcara de Henares, in the yeare of our redemption, 1581. There were likewise Carmelin or Carnie〈◊〉〈◊〉 Nunnes here in England.

Iohn Bale who writ of the writers and the best learned men of great Britaine,* 2.24 writ also a large Treatise of this Order of Carmes, or Carmelites: whose antiquitie, institution, and progresse he sets downe in one of 〈…〉〈…〉∣sages, as followeth.

De Antiquitate Fratrum Carmelitarum.

* 3.1Tanta est Carmeli Fratrum de monte vetustas, Quim ment••m superet cunctorum pene virorum: Namque per H••liam datur Ordo fuisse Prophetam, Hie primo inceptus sacro quoque iure statutus: Qui postquam curru raptus fuit in Paradisum Flammato, successit et vates Heliseus; Condita quinque virum ter claustra fuere per illum; Quem post affirmant Ionam fuisse Prophetam. Cui successerunt Abdias, atque Micheas, Et plerique alij, quos non memorare necesse est. Tempore non Christi Montem Baptista Iohannes. Carmeli Andreas et Ap••stolus incoluerunt, Nathaniel, Ioseph Vir Virginis atque Marie, Sanctus Iheronimus, et quidam nomine dictus Nilas, Marcellus quorum Pauli fuit alter, Petri Discipulus fuit alter deinde beati. Tunc in honore pia fuit Ara sancta Marie Monte in Carmeli, prenescentum que virorum Tunc in Hierusalem Claustrum fuit aurea porta Quondam nempe loco qui vulgo sertur ab omni, Ac in monte Syon claustrum primo Muli••rum, Multe denote quod percoluere Sorores▪ Sincletica, Euprepia, Polycrasia, item Melania. Combustum primo verum fuit à Mahumeto, Postque per Eraclum destructum, post quoque Paulo Euersum, rursus Danorum et ..... Regio .... Per .... Karoli reparatum tempore magni. Ast vbi capta primo fuit Acon, in pede cuius Est mons Carmeli, Syriamque, Asyamque, coacti Linquere sunt Fratres; & in Europam Lodouici Translati Regis Francorum sunt ope sancti: Anglia bissenos illos tenuit tamen annos Qua Regione moram traxere......

He speakes much in the honour of this religious Order, of which hee was a member in the Monasterie of the Carmes within the Citie of Nor∣wich; and findes himselfe much aggrieued at a certaine Lollard, as he calls him, and a Frier mendicant, who made an Oration and composed certaine virulent meeters against this and other of the Religious orders; which hee caused to bee spread abroad throughout the most parte of England, in the yeare 1388. and here will it please you reade these his cursing rimes.

Per decies binos Sathanas capiat Iacobinos; Propter et errores Iesu confunde Minores; Augustienses Pater inclite sterne per enses; Et Carmelitas tanquam falsos Heremitas: Sunt confessores Dominorum seu Dominarum,

Et seductores ipsarum sunt animarum. I•••• is destr••ctis et ab hinc cum Demone Ductis, Fraus dolus ex: bunt, pax et bona vita redibunt▪ Hij non seribantur cum iustis; sed deleantur De libro vite, quibus dicat Deus. Ite.

These Sathanicall strong lines (as the phrase is now) did at the first gre••••ly distaste my ••••••••end Author Iohn Bale, being one of the Fraterni∣tie: Sed〈…〉〈…〉 deformitatem suam videbat, but afterwards when as he say his owne deformitie and blindnesse, exuebat habitum sise professionis, he put off the habite of his cloistered profession; he rooted out, erazed, and defaced the maleuolent character of Antichrist (as hee saith himselfe) and consequently embraced the reformed Religion; and writ many-most bitter Inuectiues against al sorts of our English Votaries.

This Bale flourished in the raigne of King Henry the eighth, and was li∣uing in the second yeare of Edward the sixth, about which time he writ his Centuries.

Thus much (which is more then I determined to haue spoke) touching the order of the Carmes.

The order of Grand Mont was instituted at Grand Mont in Limosin in France,* 3.2 about the yeare of our redemption, one thousand seuentie sixe, vn••der the rule of Saint Benedict, by Stephen a gentleman of Auuergne, who being sent by his father to Molon Bishop of Be••uent, to bee instructed by him, he spent twelue yeares learning the institutions and rule of Saint Be∣nedict. Going from thence, and hauing duely obserued the liues of many Hermites, and Monkes, and seene what was worthie of imita••i••n, in the end he se••••ed himselfe vpon the top of an high hill in Limosin, being at that time thirtie yeares old, whereas hee built a little cottage. Hee prescribed a rule of Saint Benedict to his disciples, himselfe liuing with bread and water, and died being eightie yeares old.

I finde very few Couents of this religious Order here in England, one there was at Abberbury in Shropshire confirmed by the Bull of Gregorie the ninth, Bishop of Rome: as followeth.

Gregorius Episcopus Seruus sernorum Dei. Dilectis filijs Priori & Fra∣tibus de Abberburi Grandimontensis ordinis Hereforde. Dioc. Salut. & Apostolicam benedictionem. Iustis petentium desiderijs dignum est nos facilem prebere consensum, et vota que a rationis tramite non discordant effectu pro∣sequente complere. Ea propter dilecti in domino filij vestris iustis postulario∣nibus grato concurrentes assensio, possessiones, redditus, & al••a bo•• a vesira, si••cue ea omnia iuste & pacifice possidetis, vobis & per vos domui vestre aucto∣ritate Apostolica confirmamus, & presentis scripti patrocinio communui••hus. Nulli ergo omnino hominum liceat hanc paginam nostre confirmation is in∣fringere, vel ei ausu temerario contraire. Si quis autem hoc attemptare pre∣s••mpserit, indignationem omnipotentis Dei, & beatorum Petri & Pauli Apostolorum eius, se nouerit incursurum.

Dat. Avagnie. Non. Febr. Pontificatus nostri. Anno Sexto.

To speake nothing of their opinion (being altogether vnprofitable) who

〈…〉〈…〉, Saint Peters disciple and Bishop of Rome,* 3.3 was the first founder of this order. It is receiued for more truth, that one Cyriacus Pa∣triarch of Ierusalem (who shewed S. Helen (the mother of Great Constan∣tine) where the Crosse was whereon our blessed Sauiour was crucified) was th•• first that instituted this Order, in memoriall of the inuention of the Crosse; and gaue ord•••• that these Friers should euer afterwards carrie a Crosle in their hands: but by reason of 〈◊〉〈◊〉 his martyrdome, vnder the Apostata Iulian, and the cruell persecutions of the Christians, this or∣der became almost quite extinguished, vntill Pope Innocent the third gaue it new life: since which time it ha••h euer flourished here and beyond. Seas with some little reformation like the rest of its fellowes This holy order came into England in the yeare of our saluation, 1244. Their first C••oister was at Colchester, their greatest Monasterie was neare vnto the Tower hill London, as yet called by the name of Cruched Friers. They did not of late as the first institution, carry the Crosse in their 〈◊〉〈◊〉, but ware a crosse of red cloth or skarlet fixed to then habit on their breast.

About the yeare 13••7 the order of the Trinitarian Friers came into Eng∣land;* 3.4 an order whose chiefe charge was to go and gather money to re∣deeme Christians that were captiues vnder the ••••ranny of the 〈◊〉〈◊〉 and Infidels; whereupon they were called Monachi de Redemptio••e 〈…〉〈…〉 rum, Monkes of the redemption of captiues. This order was instituted by a Frier, called Iohn Matta, and Felix Anachorita, who liued a solitarie life in France, and were warned in their sleepe (as the tale goes) to repaire to Rome to the Pope, and to seeke for a place of him, to build them a cloi∣ster. Which they did, and their petition being to them granted, they laid the foundation of the Monasterie now called Saint Thomas of the Mount, in mount Celia Rome; wherein Frier Iohn died, and was buried, as ap∣peares by an Arch or ancient Sepulchre of marble in the little Church of the said Church, on the which this Epitaph or Inscription is engrauen.

* 3.5Anno Domini et incarnationis 1197. Pontificatus verò domini Innocentij Pape terij Anno primo 15 Kaldanuar. institutus est nutu Dei Ordo Sanctis∣simae Trinitatis. et captiuorum à Fratre Iohanne, sub propria regula sibi ab Apostolica sede concessa; sepultus est idem Frater Iohannes in hoc loci. Ann. Dom. M. CC. XIII. Mense Decembris vicesimo primo. Yet for all this these Trinitarians say, that the holy and blessed Trinitie, and not Frier Iohn, nei∣ther any of the Saints, gaue them this their rule and order, to which effect in all their Couents these Rimes are painted or engrauen.

Hic est ordo ordinatus, Non à sancto fabricatus, Sed a solo summo Deo.

This blessed Order first began By God, and not by Saint, nor man.

* 3.6For the foundation of these Friers, I will vse the words of the famous Antiquary Iohn Leyland in his Commentaries; who flourished in the raigne of King Henry the eighth, Cui à Bibliothecis erat; who died in the raigne of Edward the sixth of a Phrenesie, to the great griefe of all such as then did, or ••ow do take delight in the abstruse studie of reuerend Antiquitie. Hee

lieth buried in Saint Michaels Church in Pater Noster Row, London.

The Priorie of Knasborough,* 3.7 saith hee, is three quarters of a mile be∣neath Ma••ch Bridge, which goes ouer Nid, one Robert Flower, sonne of one Tork Flower, that had beene twice Maior of Yorke, was the first be∣ginner of this Priory: he had beene a little while before a Monke in New minster Abbey in Morpeth, within the County of Northumberland, for∣saking the lands and goods of his father, to whom hee was heire and first∣borne sonne, and desiring a solitarie life as an Hermit, resorted to the Rockes by the riuer of Nid, and thither, vpon opinion of his sanctitie, others resorted; for whom and himselfe he built a little Monasterie; got institu∣tion and confirmation of an Order about the yeare 1137 which after his owne name he called Robertins. Howsoeuer his companie of Friers were instituted of the order De redemptione captiuorum, alias, S. Trinitatis.

King Iohn, as he saith, was of an ill will to this Robert Flower at the first, yet afterwards very beneficiall both to him and his.

Some of the Flowers lands at Yorke, were giuen to this Priory, and the name of the Flowers of late dayes remained in that Citie.

Many miracles, as it is said, were wrought at the Tombe in his owne Priory, wherein he was interred.

Eodem anno claru••t fama Roberti Heremitae apud Knaresburgh,* 3.8 cuius 〈◊〉〈◊〉 oleum medicinale fertur abundanter emisisse.

In the same yeare the same of Robert the Hermite of Knarsborrow spread it selfe clearely abroad; whose Tombe, as the report went, cast forth abun∣dantly medicinable oyle, saith Mat. Paris the Monke of Saint Albon••, who liued in those dayes. This Order, as I take it, was abolished before the dissolution.

These Friers challenge and deriue their first institution from Saint An∣tonie,* 3.9 who liued about the yeare of our redemption, 345. howsoeuer they obs••rae and follow the rule of Saint Augustine; but whosoeuer was their first Patron it skills not much. Vpon this occasion following, they came first into England.

Edmund, the sonne and heire of Richard Earle of Cornwall,* 3.10 who was second sonne to King Iohn; being with his father in Germany, where be∣holding the reliques, and other precious monuments of the ancient Empe∣rours, he espied a boxe of Gold; by the Inscription whereof hee perceiued (as the opinion of men then gaue) that therein was contained a portion of the bloud of our blessed Sauiour.

He therefore being desirous to haue some part thereof, by faire intreatie and money obtained his desire, and brought the Boxe ouer with him into England: bestowing a third part thereof in the Abbey of Hales; which his father had founded, and wherein his father and mother were both buried, thereby to enrich the said Monasterie, and reseruing the other two parts in his owne custodie, till at length moued vpon such deuotion as was then vsed, he founded an Abbey at Ashrugge in Hertfordshire, a little from his Manor of Berkamsted, in which hee placed Monkes of this order, Bon∣hommes, Good men: and assigned to them and their Abbey the other two parts of the said sacred bloud. Whereupon followed great resort of people to those two places, (induced thereunto by a certaine blinde deuotion) to

the great emolument and profit of these Good-men the religious Vo∣taries.

The superiour of this Order was called a Rector, or a Father Guardian.

* 3.11About the yeare 1257. the Bethlemit Friers had their dwelling in Cam∣bridge, who should be the first institutor I do not reade; their rule and ha∣bite was much what like that of the Dominicans; sauing that they wore a starre in their breast wrought vpon their habite, in memoriall of the starre which appeared at the time that our Sauiour was borne in Bethlem. This Order was extinct before the suppression.

* 3.12This religious Order was first instituted in the yeare of our Lord God, 1080. vpon this occasion (the story is frequent) a Doctor of Paris, famous both for his learning and godly life; being dead and carried to the Church to be buried, when as they sung ouer his bodie the lesson which begins, Re∣sponde mihi quot habes iniquitates, Answer me how many iniquities thou hast, the bodie, sitting vp in the coffin, answered with a terrible voice, Iusto Dei iudicio accusatus sum: I am accused by the iust iudgement of God: at which voice all the companie being much amazed, they defe••red the inter∣ment vntill the next day; at which time vpon the rehearsall of the same words, the body did rise in like manner, and said, Iusto Dei iudicio iudicatus sum, I am iudged by the iust iudgement of God. The third day hee raised himselfe vp as before, saying, Iusto Dei iudicio condemnatus sum, I am con∣demned by the iust iudgement of God. Amongst many Doctors which assisted these Funeralls, one Bruno, a German, borne at Colleyn, of a rich and noble familie, Chanon of the Cathedrall Church of Rheimes in Cham∣paigne, being strucken and fearfully affrighted at this strange and neuer-heard of spectacle, began to consider with himselfe, and to reuolue and i••e∣rate very often these words following, Si iustus vix salvabitur, impius & peccator vbi erit: If such a pious man as hee was in the opinion of the world, be damned by the iust iudgement of God (thinkes hee) what will become of me and many thousands more, farre worse and more wicked in the eye of the world then this man was. Vpon this deepe consideration, Bruno departed from Paris, and tooke his iourney together with sixe of his Schollers, to liue solitarily in some wildernesse; and not long after came to the Prouince of Dolphine in France, neare to the Citie of Grenoble, where hee obtained of Hugh Bishop of that Citie, a place to build him a Mona∣sterie, on the top of an high stupendious hill, called Carthusia, from whence the Order tooke the name. They gaue themselues to silence, and reading, and separated themselues by little Cels one from another, lest they should interrupt one anothers quiet. They spent some houres in the labour of their hands, and some in the writing of godly books, both to relieue their wants, and to do seruice to the Church of God. Many workes of theirs are still ex∣tant; out of which, tending to mortification, the Iesuite Parsons collected the Resolution.

They did macerate their bodies by fasting and discipline, and in the end resolued to eat no flesh, during their liues.

This donation of Bishop Hugh (who became himselfe one of their or∣der) was confirmed by Hugh Bishop of Lions, and afterwards by Pope Vrban the second. The said Pope Vrban (as the story, which I haue read,

depicted round about the Cloister of the Carthusians at Paris, doth shew) sent for the foresaid Bruno to Rome (whose disciple hee had beene) where he remained for a time, and did much helpe to pacifie the troubles there at that time by his prayers; he parted from Rome, and taking his way by Ca∣labria, he came into a desart, called the Tower in the Diocesse of Squilace, where he stayed with his compa••ions, making their residence in certaine caues vnder the ground. The which when one Roger the Prince of that countrey vnderstood, he went to visit this holy man Bruno, and gaue to him and his societie all that desart; whereas they built a Church, in the which Bruno remained alone, where his companions liued, and in that place hee died, ann. 1102. and there was buried. Vpon whose Sepulchre this Epitaph was insculped.

Primus in hac, Christi fundator ouilis, Eremo Promerui fieri, qui tegor hoc lapide. Bruno mihi nomen, Genetrix Germania, meque Transtulit ad Calabros grata quies nemoris. Doctor eram, Preco Christi, virnotus in orbe: Desuper illud erat, gratia non meritum. Carnis vincla dies Octobris sexta resoluit. Ossa manent tumulo, spiritus astra petit.

He was canonized in the yeare 1520.

Priors of their grand Monasterie at Carthusia from Bruno the first,* 3.13 till Bruno d' Affrinques, who gouerned that house, ann. 1611. haue beene fourty and foure.

This order came into England about the yeare 1180. and at Witham in Somersetshire built their first cloister. Afterwards they came to London and had a faire sumptuous house neare vnto Smithfield London, which is now Suttons Hospitall; another they had called Sein or Shene, in the coun∣tie of Surrey, now best knowne by the name of Richmond.

There were foure Orders here in England of begging Friers,* 3.14 who did challenge for their Patrons S. Augustine, S. Francis, S. Dominicke, and Saint Basill, but in their discipline and rule of life, they came farre short of their first Institutors, who both tooke paines with their hands as la∣bourers, and as learned writers, as their workes do testifie; of all Orders these Mendicants haue euer been most bitterly inueighed against by their owne writers: as I shall shew hereafter.

Quidam nouus ordo Fratrum Londini apparuit,* 3.15 & incognitus. Papale tamen autenticum palam ostendens; ita vt tot ordinum confusio videretur. A certaine new and vnknowne order of Friers appeared in London; shew∣ing openly the Popes authenticall Bull for their admission; so that then there seemed to be a confusion of so many Orders,* 3.16 saith Paris. These were called Fratres de poenitentia Iesu, or Fratres de Sacca: Friers of the repen∣tance of Iesus, or Friers of the Sacke, for that they carried sacks, and for that they were clad in sackcloth. These had their first house a little without Al∣dersgate London; and obtained licence of King Henry the third in the fifth yeare of his raigne,* 3.17 to remoue from thence vnto any other place, and with∣in some two yeares afterwards hee gaue to them the Iewes Synagogue in

Colmanstreet ward, which was defaced by the Citizens of London, after they had slaine seuen hundred Iewes, and taken away all their goods. After which time Eleanor, wife to King Edward the first, tooke into her prote∣ction, and warranted vnto the Prior and Brethren De poenitentia Iesu Chri∣sti, of London, the said land in Colechurch street, in the Parish of Saint Olaue in the old Iury, and S. Margaret in Lothbury, by her granted, with consent of Stephen de Fulborne, Vnder-Warden of the Bridge-house, and other Brethren of that house, for threescore Markes of siluer, which they had receiued of the said Prior and Brethren of Repentance, toward the building of the said Bridge.

This Order of Friers gathered many good Schollers, and multiplied in number exceedingly, vntill by a generall Councell it was decreed, that there should no more Orders of begging Friers be permitted, but onely the foure Orders, and so from that time these Friers decreased and fell to nothing. There were also Nunnes of this order,* 3.18 which were called Sachettes, whe∣ther they had any Couent in England or not, I do not know. But great S. Lewis King of France, being stirred vp by Queene Blaunch his mother, in the yeare of our saluation,* 3.19 1261. hauing giuen vnto the Brethren of the Sacke, or of the repentance of Iesus Christ, a certaine house vpon the riuer of Seine, a little beneath S. Michaels bridge, in the Parish of Saint Andrew des Artes at Paris, as by his charter (which I haue read) appeares, gaue also to the Nunnes of the same order, another house to inhabite in the said Pa∣rish, where neither of the orders made there any long abode but were ex∣pelled in the time of the said King, leauing onely the name of Sachettes vn∣to the streete.

* 3.20About the yeare 1048. (the Sarazins being masters of Ierusalem, and of the holy Temple which they ruined) certaine gentlemen and Italian Mer∣chants vsed to frequent the ports and maritime towns of Syria and Aegypt, who (for that they brought merchandise which was pleasing vnto those countries) were well entertained, not onely by the gouernour of the Towne, but by the Calife of Aegypt. These Christians going often to Ierusalem to visit the holy places, and hauing no place of retreat within the citie, they obtained leaue to build a Church, a Pallace, with certaine Monasteries for the lodging of Pilgrimes. But in the end they caused an Hospitall to bee built for the receiuing of all sorts of Pilgrimes, both sicke, and whole, and in like manner a Church, which was dedicated to S. Iohn Baptist.

In the yeare 1099. the citie of Ierusalem being recouered against the im∣pulsions of the Infidels by Godfrey of Bullein Duke of Lorraine, this order was instituted;* 3.21 the Kings of France were soueraignes of this order, who granted them diuers immunities. They bare fiue crosses gules, in forme of that which is at this day called Ierusalem crosse, representing thereby the fiue wounds that violated the bodie of our Sauiour. None were to be admit∣ted if of a defamed life, or not of the Catholike religion. They were to be gentlemen of bloud: and of sufficient meanes to maintaine a port agreeable to that calling, without the exercise of mechanicall sciences: as appeares by these demands propounded by the Pater-Guardian vpon their admission and the Knights answers.

* 3.22Guard. Quid quaeris? Miles. Quaero effici Militem sanctissimi Sepulchri.

Guard. Cuius co••ditionis es? Mil. Nobilis genere, Pare 〈…〉〈…〉 bis, & Christianis ortus. Guard. Habes vnde 〈…〉〈…〉 litaris dignitatis conseruare possis absque mercibus et 〈…〉〈…〉 Habeo Dei gratia. They tooke the Sacrament to heare euery day 〈◊〉〈◊〉 if they might conueniently; if warres were commenced against the 〈◊〉〈◊〉 to serue there in person, or to lend other in their stead no 〈…〉〈…〉 To oppugne the persecutours of the Church, to shunne vniust warres, 〈◊〉〈◊〉 honest gaine, and priuate duels. Lastly, to be reconcilers of dissentions, to aduance the common good, to defend the widow and orphane, to 〈◊〉〈◊〉 from swearing, periurie, blasphemie, rapine, vsury, sacriledge, murder, and drunkennesse: to auoid suspected places, the companie of 〈…〉〈…〉; to liue chastly, irreproueably, and in word and dead to 〈◊〉〈◊〉 the••∣selues worthy of such a dignity. This oath taken, the Pater 〈…〉〈…〉 his hand vpon his head, as hee knee••ed before the entrance 〈…〉〈…〉 saying, Esto tu fidelis, strenuus bonus & robustus ••iles 〈…〉〈…〉 Christi, & sanctissimi Sepulchri, quite cum ••lectis suis in 〈…〉〈…〉 a cello•• re∣dignetur. Amen. Then he gaue him a paire of spurres which he put on his heeles, and after that a sword, being before h••llowed with this 〈◊〉〈◊〉 Exaudi quaesumus Domine Deus preces nostras, & 〈…〉〈…〉, qua se ••••∣mulus tuus hic cingi desiderat, Maiestatis tuae dextera dig•••••••• 〈◊〉〈◊〉 quatenus possit esse defensor Ecclesi••rum, vidu••runu, 〈…〉〈…〉, que Deo servientium, contra Paganorum saeuitiam, 〈…〉〈…〉 sit terror atque formido praestans ei aequè persecutionis & 〈…〉〈…〉 effectum. Per Dominum nostrum Iesum Christum Amen. Then he 〈◊〉〈◊〉 him to vse this sword in defence of the Church, and himselfe, and to the confusion of Infidels, by these words. Accipe N. sanctum gladium. I•• nomine Patris, et Filij, et Spiritus s••ncti. Amen. Et vlaris eo ad 〈◊〉〈◊〉 tuam, et sanctae Dei Ecclesiae, et ad confusionem inimicorum 〈…〉〈…〉 sidei Christianae: et quantum humana imbecillitate poteri••, 〈…〉〈…〉 laedas. Quod ipse praestare dignetur qui cum Patre et Sp••rita 〈…〉〈…〉 per omnia secula seculorum. Amen. The sword being 〈◊〉〈◊〉 aga•••••••• 〈◊〉〈◊〉 Knight was to gird himselfe there with: to whom the Pater Guardian 〈◊〉〈◊〉 spoke. Accingere N. gladio tuo super faemur inum potentiss me. 〈…〉〈…〉 Domini nostri Iesu Christi: Et attende quod sancti non in 〈…〉〈…〉 si∣dem vicerunt regna. Then the Knight arising, and forthwi•••• kneeling 〈◊〉〈◊〉 to the Sepulchre, enclining his head vpon the same, he was citated 〈◊〉〈◊〉 by the said Pater-Guardian, by receiuing three strokes with a sword 〈◊〉〈◊〉 shoulder, and by the saying of these words following thrice o••er. I go con∣stituo et ordino te N. Militem sanctissimi Sepulchri Domini nostri Iesu Chri∣sti. In nomine patris et filij et Spiritus sancti. Amen. I constitute and ordaine thee N. a knight of the holy Sepulchre of our Lord Iesus Christ, in the name of the Father, the Sonne, and the holy Ghost. Amen.

Anno Dominii 1117. Gotfredus Aldemarus Alexandrinus,* 3.23 and Hugo de Planco de Paganis (Godfrey (aforesaid) Duke of Lorraine, and King of Ierusalem being dead, and Baldwin then raigning) this order of Knight∣hood first began, and a seat was granted them in the Temple of Ierusalem, whereupon, they were called Knights Templers, or Knights of the Tem∣ple. By entreaty of Stephen Patriarch of Ierusalem, Pope Honorius brought

in this order, and confirmed their societie, giuing them a white garment, whereunto Eugenius the third added a red crosse on the breast. The charge of these Knights, was, to guide Trauellers on the way of Ierusalem, and to entertaine strangers. Of the time when these, as also the other Knights, came first to haue Hospitalls and houses here in England, I do speake here∣after.

* 3.24In the yeare after Christs Natiuitie, 1148. (contrarie to Iustinians con∣stitutions, which forbad double Monasteries, that is to say, of men and wo∣men together) one Gilbert, Lord of Sempringham in Lincolnshire, whose fathers name was Ioceline, a knight; this Gilbert was a man very deformed in his body, but very studious and learned. Hee went ouer into France, where by his study in the liberall Arts, he obtained both the name and de¦gree of Master: and comming home, hee instructed both the boyes and girles of his owne countrey in the same disciplines. Out of which number, when they came to maturitie of yeares, he collected a company consisting of men and women, and gaue them a rule to obserue, which hee had taken out of Saint Augustine, and Saint Benets rules. Eugenius the third, Bishop of Rome (admiring much his deuotion and forwadnesse, like as others did his holinesse) confirmed this his religious order. Which so grew and in∣creased, that himselfe laid the foundation of thirteene religious honies of the same Order,* 3.25 whereof the chiefest was at Sempringham, and whiles he li∣ued (which was one hundred and sixe yeares) had in them seuen hundred Gilbertin Brethren, and eleuen hundred Sisters, parted one from another by walls you must thinke; of which, as also of the whole order, a scoffing Poet of those dayes thus versified:* 3.26 translated by Bale in the Acts of English Vo∣taries, out of Latine thus.

The Monkes sing the Masse, the Nuns sing the other, Thus doth the Sister take part with the Brother. Bodies, not voices, a wall doth disseuer; Without deuotion they sing both together.

Againe thus.

What should I much prate; An order it is begun of late, Yet will I not let the matter so passe, The silly Brethren and Sisters, alas Can haue no meeting but late in the darke, And this you know well is a heauie warke.

Againe of these Friers and Nuns.

Some barren are of these, some fruitfull bee, Yet they by name of Virgins couer all: More fertile sure and better beareth shee, Who blest is once with croysier Pastorall: Now scarce of them is found one barren Doe, Till age debarre, whether they will or no.

* 3.27Brigide or Briget that holy Queene of Sweden, in the yeare 1376 did

institute the like order (as aforesaid) of Monkes and Nunnes, which was confirmed by Gregorie the eleuenth, in the first yeare of his Popedome. She obtained of the said Pope, that the Monasteries of her said order should bee common as well for men as women: yet there should bee such a s••paration by walls, as the one should haue no meanes to come vnto the other, but vpon great necessitie. She would also haue but one Church for both sexes, and that the Monkes as Ministers of sacred things should bee below, and the Nunnes aboue, to say their seruice and prayers; but the Lady Abbesse should haue power to command both: yet men should haue charge of tha•• which did belong to the Diuine Seruice, and to the ornaments of the Church, and that there should be one amongst them that should be called Prior, or Confessour. She also ordained, that they should haue lands and possessions wheron to liue, but the superintendance to prouide for all things that should be needfull, for the one and the other, as well for victualls, as apparell, should belong vnto the Abbesse. That it should not bee lawfull for either men or women to go out of their Monasterie, without great ne∣cessitie, and then they should demand leaue of the Abbesse. They held the rule of S. Augustine, with certaine Articles added by this famous Queene. Some are of opinion, that this forme of Religion was first inuented in Greece, but that the Fathers had ordained, that the men should remaine seperated from the women, lest they should giue occasion of scandall: wherefore Saint Brigide desiring to reuiue this order, she found meanes how without any suspition, the Church and house should be common to bo••h. She ordained that they should weare a russet habit, with a cloke of the same colour, with a red crosse vpon their breasts. Shee would haue but sixtie Nunnes, and fiue and twentie Monkes in euery Monasterie: that is to say, thirteene Priests, according to the number of the thirteene Apostles, com∣prehending Saint Paul. Then foure Deacons; who might also be Priests, and represented the foure Doctors of the Church: and eight Conue••ts, who might alwayes be readie to labour for the affaires of the house: so as the Friers and Nunnes all together, made the number of the thirteene Apo∣stles, and the seuentie two Disciples of our Sauiour: And to the end they might be distinguished one from another, the Priests carried a red Crosse vpon the left side of their cloke, vnder which crosse they put a little peece of white cloth, as broad as a wafer, which they offered vp in reue∣rence of the holy Sacrament. And the foure Deacons, for a difference from the Priests, carried a round wreath of white cloth, which signified (as they gaue out) the sapience of the foure Doctors, whom they represented, and vpon it they put foure little peeces of red, made like vnto tongues, to shew that the holy Ghost inflamed their tongues to deliuer the sacred mysteries of Diuinity. The Conuerts wore a white crosse vpon their clokes, to shew the innocencie of their liues, vpon which there were fiue peeces of red, in commemoration of the fiue wounds of our Sauiour.

At the dissolution there was a Couent of this Order, at Sion in Mid'e sexe; now a mansion goodly faire house belonging to the right honourable the Earle of Northumberland.

This holy Lady Brigid died at Rome, and her daughter Katherine, Prin∣cesse of Nerice, caused the rule, after her death, to be confirmed by Po••e

Vr•••••• the fifth: She came to Rome at the age of two and fourtie, where she continued eight and twentie yeares, she was canonized in the yeare of Grace 1391.

There was another S. Brigid of Ireland, farre more ancient.

It is said that the image of our Sauiour spoke to this pious Queene of Sweden, as she was saying her orizons before the high Altar in the Church of Saint Paul in Via Ostiensi Rome: as appeares by an inscription vpon a table hanging in the same Church, which I haue seene.

As many orders, or neare thereabouts, as were of Friers, so many were of Nunnes here and beyond Seas, for men in the feruencie of deuotion did not precede the weaker sex of religious women. The strictest Order of Nunnes is that of S.Clare;* 3.28 A Lady who liued in the same time, and was borne in the same Towne of Assile with S. Francis. Which Towne to this day brags of the birth of two such worthie persons. These Clares obserue the rule of their Patron S. Francis, and weare the like habit in colour. They are neuer rich, and therefore to this day wheresoeuer they doe inhabite, they are called the poore Clares. This Saint Clare was the first Nunne of Saint Francis Order, and her Mother and Sister vndertooke the same vow.

* 3.29Sancta Clara que in vita & in morte mirabiliter miraculis claruit. Beata Agnes soror sancte Clare, & beata Ortulana mater eorundem fuere ordinis Franciscorum. Saint Clare, who both in life and death was wondrously fa∣mous by her miracles. S. Agnes her sister, and Ortulana her mother, were of the order of S. Francis. This S. Clare, (saith her Legend) touching the world was of rightworthy and honourable linage:* 3.30 and, as touching the spi∣rit to the regard of the state of vertues, and holy manners towards God, of right noble reputation.

* 3.31Hauing spoken already of such religious persons as I finde to haue liued here in England in Coenobies or Couents, at the time of the generall disso∣lution: it remaines now, to say somewhat of Hermits and Anchorites, who had at that time their solitaire little cells or cabbins in diuers places of this kingdome, which carrie still the name of Hermitages, in and about the countrey, and Anchor-holds, in Parish or Abbey Churches. They were called Hermites, or Eremites, for that they liued solitarily in desarts and wildernesses; and Anchorites because they liued alone without all compa∣ny; immured betwixt two walls, in the out side of some Abbey, or Parish-Church, in which, by their rule, they were to liue, die, and to bee buried. Whose exercise was feruent prayer, handy labour, digging and filling vp againe their graues, which were to be within their lodgings. Of the begin∣ning and first Authors of the Hermites life there is great question, which I leaue vnto the learned; and adhere to the common receiued opinion, which affirmes that the times of persecution were the first cause of this kinde of life. For when as in the time of Decius and Valerianus, Emperours, about two hundred fiftie and two yeares after Christ, they prepared horrible tor∣ments against the Christians, many distrusting the weaknesse of the flesh, and searing to denie the name of God by their intollerable persecutions, thought it fittest to seeke their safetie by flight: Wherefore many leauing Townes, fr••ends, and all their wealth, retired themselues into desarts, and

held themselues in solitarie places and caues, where they bu••lt poore cot∣tages. Yea many times they went wandring vp and downe in thicke woods lest they should bee taken. But when the surie of their t••ran••, ceased, they returned not vnto the world, but liued voluntarily in desarts, so being accustomed to diuine contemplation, and a quick kinde of 〈◊〉〈◊〉, they continued in the course vntill death. Among the first which entred into this course of life, was Paul of Thebes, who liued in a caue at the foote of a rocke; about the yeare of our redemption, 260. The second was Saint An∣tonie of Aegypt, who built himselfe a cottage vpon the top of an high hill, where he died hauing liued one hundred and fiue yeares,* 3.32 in the yeare 34•••• S. Hierome of Stridone in Dalmatia, that learned and religious Doct〈◊〉〈◊〉 the like life in the desarts of Syria, not farre from Jerusalem: In quo lo••o deserto se ieiunijs macerabat, plangebat, orabat, sludebat, atque, etiam ••••m mentabatur. In which vninhabited place, he macerated, or made leane, his bodie with fastings; he lamented and bewailed his sinnes, he p••ayed▪ he stu∣died, and writ certaine Comments vpon the sacred Scriptures: Many other workes he writ before his death, which happened about the yeare of our Lord, 388.

But to come nearer home where the repute and godlinesse of these Her∣mites or Anchorites (for both of them liuing from the companie and con∣uersation of men; were called sometimes by the name of Hermites, and some other time of Anchorites) was likewise had in venerable regard for we reade that when seuen British Bishops, with other learned men of the Monas••••••••e of Bangor,* 3.33 were to meete Austin the first Archbishop of Canterbury, con¦cerning certaine points tending to the Catholicke vnitie and concord, they came first (saith venerable Bede) to a certaine holy and wise man, which liued thereabout an Anchorites life, to aske his counsell, whether they ought at Austins preaching and exhortation, to leaue their traditions, or no: And we reade,* 3.34 in the said Authour, that Cuthbert Bishop of Durham (en∣forced thereto by the King) increasing in the merit of religious and holy deuotion, came also to the secret silence of an Anchors life and contempla∣tion: that by prayer he brought forth water out of a stonie ground, and al∣so receiued graine by the labour of his owne hands, and that out of all season of sowing.

And I haue seene the Psalter translated out of Latine into English, by one Richard a religious Hermite,* 3.35 the antiquitie whereof may bee gathered by the character of the English, of which I will giue you an Essay, of certaine parcels.

We heryen ye God,* 3.36 we knowlechen ye Lord: Alle ye * 3.37 erye worschips ye euerlasting fader. Alle aungels in heuens, and alle ye poures in yis warld. Cherubin and Seraphin cryen by voyce to ye vnstyntyng.

* 3.38Blessyd be ye * 3.39 Louerd God of Israel for he has visityd and maad bying of his puple.

My soul worschips ye Louerd,* 3.40 and my gost ioyed in God my * 3.41 hele. for he lokyd ye mekenes of hys honde mayden. So for * 3.42 iken of yat blissefulle schall sey me all generaciouns. For he has don to me grete yingis yat * 3.43 myrty is and hys nome hely.

* 3.44Louerd you leuest nowe yi servaunt in pees, aftyr yi word yat you hast seyde bifore, for now I am ripe to die.

For myn * 3.45 eghen hau seen yin owen son Christ, yat is yin owen hele to men.

* 3.46The Boc of ye generacoun of Ihu Crist sone of Dauid, sone of Abraham, Abraham gendride Isaac, Isaac * 3.47 forsaye gendride Iacob, Iacob forsoye gendride Iudas, and hys br••yeen.

Ye dedis of ye Apostlis.

* 3.48Theosile fyrst I maad a sermon of all yingis yat Ittu bigan to do, and to teche into ye dat of hys assencioun, in why••he he com∣mandide in ye hooli goost to his Apostlis whyche he hadde thosen, to whyche he schew▪ de hymself alyue aftyr hys passioun by many argumentys, appering to hem fourti dais.

* 3.49Paul ye servaunt of Ihu Crist clepid an Apostle de•• romptyd into the Gospel of God, whyche he hadde * 3.50 behote tofore by h••••e Profetis in hooli scryptur of his sone.

Apocalipis.

* 3.51Apocalipis of Ihu Crist whyche God * 3.52 3 as to hym to maak open to hys servauntis whyche yingis hit * 3.53 behouey to be maad soone, and he signyfyed sendynge by hys Angel to hys servaunt Ion. Whyche bar witnessyng to ye word of God.

In the like language are all the Collects, Epistles and Gospels, for the whole yeare, much what as we haue them in our Church, as also the Pater∣noster, and the Creede. All which by the Dialect, I gesse to haue beene translated by this Hermite in the dayes of King Henry the second, compa∣ring them with the English of that Pater Noster and the Creed, which Adrian the fourth Pope of Rome, an Englishman, the sonne of Robert Breakespeare,* 3.54 of Abbots Langley in Hertfortshire, sent to the said King Hen∣rie the second, as followeth.

* 3.55Ure fadir in heuene riche, Thi nom be haliid euerliche, Thou bring vs to thi michilblisce, Thi wil to wirche thu vs wisse, Als hit is in henene ido, Euer in erth ben hit also, That hell bred yat laffyth ay,

Thou sende hious yis ilke day, Forgiuous al yat we hauith dou. Als we forgiu vch oder mon, He let ous falle in no founding, Ak scilde ous fro ye toul thing. Amen.

I beleue in God Fadir almighty shipper of heuen and erth,* 3.56 And in Ihesus Crist his oule thi son vre Louerd, That is iuange thurch the hooli Gost, bore of Mary maiden, Tholede Pine vndyr puonce Pilat, pickt on rode ire, dead and yburiid. Licht into helle, the thrid de day fro death arose,* 3.57 Steich into heuene, sit on his Fadir richt honde God almighty.* 3.58 Then is cominde to deme the quikke and the d••de.* 3.59 I beleue in ye hooli Gost,* 3.60 Alle hooli Chirche, Mone of allehallwen forgiuenis of sine,* 3.61 Fleiss vprising, Lit withuten end. Amen.* 3.62

This Hermite likewise translated all the Psalmes of Dauid with a gloss•• or exposition in English vpon euery Pslame.

Blysfull man yat whych away rede naught in counc••ll of wi••∣ked,* 3.63 and in ye way of sintull stud nought, and in ye chayer of pe••y∣leus he nought satt. But in lagh or Louerdyr wille of hym and in his lagh he schall * 3.64 yeuke day and * 3.65 nigt.

Selden tells vs of a Psalter in that famous Bodleian Librarie in Oxford,* 3.66 with a metricall translation of the Psalmes, the which, as h••e is perswaded by the character, was englished about the time of King Edward the second, where he giues vs the first Psalme as a taste of the idiom or forme of our speech in those dayes; which a wicked hand (saith he) by cutting the first Capitall left a little imperfect.

* 3.67 Ely beerne that nought is gan In the red of wikked man, And in strete of Sinfull noght he stode ......of Scorne vngode But in the lagh of Louerd his wil be a••. And his lagh think he night and day. And al his lif swasal it be. As it fares be a tre, That streme of water sett is nere, That gises his frute in tym of yere, And lefe of hym to dreue noght sal, What swa he dos sal soundfull al.

Noght swa wikked men, noght swa, Bot a••s dust that wind the erthe tas fra. And therfor wick in dome noght rise, Ne sinfull in rede of right wise. For Louerd of right wise wot the w••y And gate of wick forworth sal ay.

Gloria Patri. Blisse to Fadir and to the Sone And to the he••y Gost with them one, Als ••irst was is and ay sal be In werld of werldes unto the thre.

And in the same place you may reade a verse or two of the fifteenth Psalme, thus rimed.

Louerd who id thi * 3.68 T••ld who s••l wun In the heli hille or who rest mun? He that in comes * 3.69 w••mles, And euer wickes rightwisenes.

Here the more willingly (to vse the words of the transcriber of these Psalmes) I haue inserted these parcels of the Psalter, that by this occasion my Reader might palliate his taste with an Essay of our Ancestors old Eng∣lish, as well in the curte composition of their prose, as in the nearnesse of their holy meeters, which howsoeuer abounding with libertie, and the cha∣racter of their times, yet haue, I confesse, my admiration.

And (for a conclusion) we reade in Henry Archdeacon of Huntington that a certaine Anchorite, or quidam vir Dei, as he calls him, prophesied in King Etheldreds dayes, that forsomuch as Englishm••n were giuen ouer to all drunkennesse, treason, and carelesnesse of Gods house, first by Danes then by Normans, and a third time by the Scots they should be ouercome. Of which I speake elsewhere.

* 3.70To this retyred holy Order aforesaid, women were admitted as well as men. For I reade in an old Lieger booke that one I sold He••on widow (vn∣like in conuersation to these Anchorites I haue spoken of, or the Anchores••es in the Primitiue times) made sure to King Henry the sixth, that shee might be an Anchoresse, or vowed recluse, in that part of the Abbey of Whally, anciently ordained for that purpose; which was granted and thus con¦firmed.

Henricus Dei gra. Rex Angl. & Dominus Hibernie, omnibus ad quos pre∣sentes litere pe••uenuerint;* 3.71 Salutem. Sciatis quod de gratia nostra speciali con∣cessimus, dilecte nobis isole de Heton de Com. Lanc. vidue. quod ipsa pro ter∣••••i••o v••te sue esse possit Anachorita in loco ad hoc ordinato, iuxta Ecclesiam Parochialem de Whalley in dicto Com. Lanc. & quod ipsa talem sustentatio∣nem habere possit pro ut ibidem pertinet, de Abbate & conuentu loci cius∣dem. In cuius rei tetimonium has liter as nostras fieri fecimus patentes. Dat. suh sigilla nostra ducatus nostri Lanc, apud Manerium nostrum de Kening∣ton. V•• die Iulij, An. Regni quinto decimo. Per breue de priuato Sigillo.

But this religious Votaresse tooke no great delight in her straight lodg∣ing, as appeares by the story: for within a short time after, she being desi∣rous of more libertie, broke out of her cage (as other such like holy Sisters had done before her) and flew abroad in the open world. Whereupon the Abbot and Couent of the said Monasterie, made certificate following to the King.

To the Kyng owr souereigne Lord, &c.

Be hit remembryd that the please and habitacion of the seyd Recluse is within place holowed, and nere to the gate of the seyd Monastre. And that the weemen that haue been attendyng, and acquayntyd to the seyd Recluse haue recorse dailly into the seyd monastre, for the liuere of brede, ale, Ky∣chin, and other thyngs, for the sustentacion of the seyd Recluses, accordyng to the composicion endentyd above rehersed. The whyche is not accor∣ding to be had within suche religyous plases. And how that dyvers that been Ancores and Recluses in the seyd plase afore tyme contrary to theyr own oth and professyon, haue brokyn owt of the seyd plase wherin they wer reclusyd, and departyd therfrom wythowt eny reconsilyatyon. And in especyal how that now Isold of Heton that was last Reclused in the seyd plase denominacion and preferment of owr souereigne. L. and Kyng that now is, is broken owt of the seyd plase, and hath departyd therfrom con∣trary to her own oth and professyon, not willyng nor entendyng to be re∣storyd ageyn, and so liuyng at her own liberte, and large by this two yer and mor like as sche had neuer bin professyd. And that diuers of the wymen that haue been seruants ther and attendyng to the Recluses afortym have been misgouerned and gotten with chyld wythin the seyd plase halowyd to the grete displesaunce of hurt, and disclander of the Abbey aforeseyd, &c. Please hit yowr highnes of yowr especial grase to grant to yowr ora∣tors, the Abbat and, &c.

This Anchoresse hauing taken vpon her so strict a vow, and being thus loose in her life and conuersation,* 4.1 some may very well imagine that Nuns, which had more libertie allowed them by their rules, were farre more li∣centious; and indeed the Author of Piers the Ploughman speakes (in the person of the Frier Wrath) somewhat reprochfully of his Aunt a Nunne and an Abbesse. As also of other like Votaresses and Votaries, which with his introduction followeth.

I am wrath, quoth he, I was sometyme a Frere, And the Couents gardiner, for to graften impes, On Limitours, and Legisters, lesings I imped Til thei bear leaues of smoth speach Lordes to please; And sithen thei blosomed abrod, in bour to hear shrifte Now is fallen, therof a fruit that folk han wel liuer Shew her shrifts to hem than shriuen hem to her persons And persons haue perceiued that Freres part with hem. These possessours preach and depraue Freres And Freres findeth hem in default, as folk bear witnes And when thei preach the people in many places about I wrath walk with hom, and wish hem of my bookes.

Thus they speken of my spiritualty and despise ech other, Til thei be both beggers and by my spiritualty libben, Or els al rich and ••iden about, I Wrath, rest neuer That I ne most follow this wicked folk, for such is my grace. I haue an Aunt to Nun, and an Abbes both, Her had leue swone or swelt, than suffer any payne, I haue ben coke in her kitchen, and her Couent serued Many monethes with hem, and with Monks both, I was the Priores potager, and other pore ladies, I made hem iowts of iangling: That Dame Ione was a bastard, And dame Clarence a knights doughter, a cokolde was her Sire, And dame Pernel a Priestes file, Priores was she neuer, For she had child in chery time, al our chapter hit wiste, Of wicked wordes, I Wrath, her wortes made, Till thou liest, and thou liest lopen out at once, And either hit other vnder the cheke: Had thei had kniues, by Christ, either had killed other. Saint Gregory was a good Pope, and had good forewit That no Priores wer Priest, for that he prouided Let haply thei had no grace to hold harlatry in, For thei article of her tonges and must all secretes tell. Among Monkes I might be, and many times yshamen For thei be many fel frekes my feris to espie. Both Prior and Subprior and our Pater Abbas; And if I tel any tales thei taken hem togethers, And do me fast Fridayes to bread and to water. I am challenged in chapter house as I a child were, And balaced on the bare ars.

Thus haue I spoken of all the religious Orders, which I finde to haue beene cloistered here in England at the time of the dissolution of Religious houses, howsoeuer their number might bee farre more then I haue spoken of.* 4.2 For. I. Fox in his Martyrologe alphabetically sets down a catalogue of an hundred and twelue seuerall orders of Monkes, Friers, and Nuns, here and beyond seas, whose rules were confirmed by seuerall Popes; all branch∣ed from the foure Primitiue institutions of Basill, Augustine, Benet, and Francis. Of which increase, for a conclusion to this Chapter, as also to this discourse, one Lelius Capilupus, a Catholike Romane in his Anatomie of the Romane Clergie, hath formerly written in Latine verse, thus not long since Englished.

But though I had an hundred tongues and moe, I could not tell how many sorts there be, Nor shew the names and orders which do flow From this wast Sea in their posteritie.

Notes

• * 1.1

  〈…〉〈…〉. Op•••• Cro••••g. pag. ••••0.
• * 1.2

  Os••••ati••s.
• * 1.3

  Acolites, or 〈◊〉〈◊〉. Vid••s••s ••••mina Angel•••••• 〈◊〉〈◊〉 S.
• * 1.4

  ••xorcists.
• * 1.5

  Readers
• * 1.6

  ••phes. 4.••••.
• * 1.7

  Subde••co••••.
• * 1.8

  Deacons.
• * 1.9

  Summa Angel. li••ra D.
• * 1.10

  ••riests.
• * 1.11

  Op••••e•• in loco ••ad.
• * 1.12

  The Author of the booke called, S••••lla Clericorum.
• * 1.13

  Prouerbium.
• * 1.14

  Chanons
• * 1.15

  Lib. d•• pracipuis vib•••• Rom. 〈…〉〈…〉.
• * 1.16

  In the Plow∣mans tale.
• * 1.17

  Passus 14. Ex Mss. in bib. Cot.
• * 1.18

  Pas••us ••.
• * 1.19

  The 〈…〉〈…〉
• * 1.20

  〈…〉〈…〉 316.
• * 1.21

  The order of S. Augustine.
• * 2.1

  The order of S. Benet.
• * 2.2

  〈1 paragraph〉〈1 paragraph〉
• * 2.3

  The order of S Francis.
• * 2.4

  Opmer. opus Cron••g, ad a••. 12••••.
• * 2.5

  Opmer. opus Cron••g. ad ann 1225.
• * 2.6

  〈…〉〈…〉 ca. 34.
• * 2.7

  ••••land Com∣ment.
• * 2.8

  〈◊〉〈◊〉.
• * 2.9

  The order of S. 〈◊〉〈◊〉.
• * 2.10

  〈◊〉〈◊〉. of Gloce∣ster.
• * 2.11

  〈1 paragraph〉〈1 paragraph〉
• * 2.12

  Ciste••ci••n Monke.
• * 2.13

  In lib. Si••. 〈…〉〈…〉
• * 2.14

  〈…〉〈…〉. M ss. in bib. Co••.
• * 2.15

  ••ernar▪ li•••• Monke••.
• * 2.16

  Opus Cron. pag. 371 ad An. 11••8.
• * 2.17

  〈1 paragraph〉〈1 paragraph〉
• * 2.18

  〈…〉〈…〉 S. B••rn.
• * 2.19

  Celesti•• Monkes.
• * 2.20

  〈1 paragraph〉〈1 paragraph〉
• * 2.21

  〈1 paragraph〉〈1 paragraph〉
• * 2.22

  〈1 paragraph〉〈1 paragraph〉
• * 2.23

  〈1 paragraph〉〈1 paragraph〉
• * 2.24

  〈1 paragraph〉〈1 paragraph〉
• * 3.1

  A Manusc••••pt 〈…〉〈…〉.
• * 3.2

  The Order of 〈…〉〈…〉
• * 3.3

  〈…〉〈…〉 or the 〈◊〉〈◊〉 of the holy Crosse.
• * 3.4

  Trinita••ian 〈◊〉〈◊〉.
• * 3.5

  〈1 paragraph〉〈1 paragraph〉
• * 3.6

  Robertin 〈◊〉〈◊〉.
• * 3.7

  〈1 paragraph〉〈1 paragraph〉
• * 3.8

  〈1 paragraph〉〈1 paragraph〉
• * 3.9

  〈…〉〈…〉.
• * 3.10

  〈1 paragraph〉〈1 paragraph〉
• * 3.11

  Bethlemit Friers.
• * 3.12

  〈1 paragraph〉〈1 paragraph〉
• * 3.13

  Antiq de Paris liure ••••••und.
• * 3.14

  Begging F••ier••
• * 3.15

  Friers of the backe.
• * 3.16

  In An 1297. Hen. 3.41.
• * 3.17

  Stow Survay.
• * 3.18

  Nuns Sa∣chettes.
• * 3.19

  Antiquitez. de Paris lib. 2.
• * 3.20

  The order of S. Iohn of Ieru∣salem.
• * 3.21

  Sandys Rela∣tion.
• * 3.22

  Antiq. de Paris, lib. 2.
• * 3.23

  〈1 paragraph〉〈1 paragraph〉
• * 3.24

  Monkes and Nunnes Gil∣bertines. Bale. Cent. 1.
• * 3.25

  〈◊〉〈◊〉 Cent. 2.
• * 3.26

  Nige••. Wircker in specule stulto∣rum.
• * 3.27

  The order of S. 〈◊〉〈◊〉
• * 3.28

  The poore Clares.
• * 3.29

  Ex lib. Fratrum Manerum Lond. in bib. Cot.
• * 3.30

  Iacob. de Vora g••ne.
• * 3.31

  Hermi••es. Anchorites.
• * 3.32

  〈1 paragraph〉〈1 paragraph〉
• * 3.33

  〈1 paragraph〉〈1 paragraph〉
• * 3.34

  〈1 paragraph〉〈1 paragraph〉
• * 3.35

  In the 〈◊〉〈◊〉 of 〈…〉〈…〉 bra••e.
• * 3.36

  〈◊〉〈◊〉 Tuum.
• * 3.37

  〈1 paragraph〉〈1 paragraph〉
• * 3.38

  Benedictus.
• * 3.39

  Lord.
• * 3.40

  At gaisicat.
• * 3.41

  Saviour.
• * 3.42

  henceforth.
• * 3.43

  mightie.
• * 3.44

  Nunc dimittis.
• * 3.45

  ••ies••
• * 3.46

  Mat. cap 1
• * 3.47

  forsooth.
• * 3.48

  Acts ••
• * 3.49

  Rom 1.
• * 3.50

  promised:
• * 3.51

  Apoc. 1.
• * 3.52

  ••aue:
• * 3.53

  behoueth.
• * 3.54

  Stow. Annal. 〈◊〉〈◊〉. H. 2.
• * 3.55

  Pater Noster.
• * 3.56

  〈1 paragraph〉〈1 paragraph〉
• * 3.57

  〈1 paragraph〉〈1 paragraph〉
• * 3.58

  〈1 paragraph〉〈1 paragraph〉
• * 3.59

  〈1 paragraph〉〈1 paragraph〉
• * 3.60

  〈1 paragraph〉〈1 paragraph〉
• * 3.61

  〈1 paragraph〉〈1 paragraph〉
• * 3.62

  〈1 paragraph〉〈1 paragraph〉
• * 3.63

  〈1 paragraph〉〈1 paragraph〉
• * 3.64

  〈1 paragraph〉〈1 paragraph〉
• * 3.65

  〈1 paragraph〉〈1 paragraph〉
• * 3.66

  〈1 paragraph〉〈1 paragraph〉
• * 3.67

  〈1 paragraph〉〈1 paragraph〉
• * 3.68

  Te••.
• * 3.69

  spo••tlesse
• * 3.70

  〈◊〉〈◊〉 Helen of ••••anchit••are Anchoreste.
• * 3.71

  In the ••••••ger booke of 〈◊〉〈◊〉 Abbey of Whalley in Lan••••r••••hire.
• * 4.1

  Rob. Langland. Pass. 8.
• * 4.2

  Vol. 1. pa•• 236.