The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII endeavoured by Thomas Fuller.

Some generall Conformities observed in all Covents.

SUndry Orders were bound to observe severall Canonicall Constitutions. However the rule of the antient Benedictines, with some small variations ac∣cording to time and place, hold true thorough most Monasteries. Some generall heads whereof (the under-branches being infinite) we will here insert, it being hard, if amongst much drosse, 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 daies of Dunston.

1. Let Monks, (after the example ofa David) praise God seven times a day. Seven times:] Some difference in reckoning them up, but the following computation is generally imbraced.

• 1. At Cock-crowing: Because theb Psalmist saith, At midnight will I praise the Lord: and most conceive that Christ rose from the dead a∣bout 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 accord∣ing to S. Marke, Christ was condemned, and scourged by Pilate.
• 4. At the sixt hour, or twelve of the clock at high noon: When Christ was crucified and darknesse 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 publick prayer in thec Temple, and privately in his closet withd 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 Crosse.
• 7. At seven of the clock at night, (or the fir••t hour beginning the no∣cturnall twelve:) When Christ's agonie in the garden was conceived began.

The fifte 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 shooes, or with unwashen hands, (provided sprinkled at their entrance with holy∣water) to this nights service. And I finde no expresse to the contrary, but that they might go to bed again. But a flat prohibition after Matutines, when to re∣turn to bed was accounted a petty apostacie.

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 Countreys with loud stroaks, as Noble∣mens 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 publick imployment, be reputed present in prayers. Absent:] Hence it was, that antiently at the end of prayers, there was a particular commemoration made of them, and they by name recommen∣ded to Divine protection.

4. Let no Monk go alone, but alwaies two together. Two:] That so they might mutually have, both testem honestatis, and monitorem pietatis. And this was done in some imitation of Christs sen∣ding his Disciples to preachf Two, and two before his face, that so they might alternately ease one another.

5. From Easter, to Whitsunday, let them dine alwaies at twelve; and sup at six of the clock. Dine:] The Primitive Church forbade fasting for those fifty, daies that Christians might be cheerfull for the memoryg of Christs resurrection. Immunitate Jejunandi à die Paschae Pentecosten usque gaudemus, and there∣fore more modern is the custome of fasting on Ascension Eve.

6. Let them at other times fast on Wednesdaies, and Fridaies, till three a clock in the afternoon. Three of the clock:] So making but one meal a day, but know that the twelve daies 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 adde 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 ca∣ses, obedience to their Superiours 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 mouthes are open to eat, their lips must be lockt to speak. For proof whereof they corruptly cite the Apostles words, toh eat their own bread with silence; whereas indeed it is, work with quiet∣ness, and therein a contented minde injoyned. Such might also remem∣ber 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 wasi S. Austine'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 publick refection: as the Bible-Clerks in Queens-Coll: in Cambrige (waiting on the Fellows at dinner) have a Table by themselves, their stomacks being set, to go an hour after all the rest.

11. Let such who are absent about businesse 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 businesse, (and hoping to return at night) presume foris mandicare, to eat abroad. Eat abroad:] This Canon was afterwards so dispensed with by the Ab∣bot on severall occasions, that it was frustrate in effect, when Monks be∣came common guests at Lay-mens tables.

13. Let the COMPLETORIE be solemnly sung about seven a clock at night. COMPLETORIE:] Because it compleated the duties of the day. This service was concluded with that Verticle of the Psalmist,k 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 expresse themselves by signes, 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 defence.

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 Sodomie, whereof many were detected, and more suspected in after-Ages. One room:] For the comfort of their mutuall society.

16. Let them sleep in their cloathes, 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 a∣bout them.

17. Let not the youth lie by themselves, but mingled with their seniours. Seniours:] That their gravity may awe them into good behaviour. 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 stand∣ing 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 onely sequestred from the table.

Small faults:] As coming after grace to dinner, breaking (though ca∣sually) 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 wantonnesse receiving Letters from, or talking with a friend without leave from the Abbot, &c. From the table:] Such were to eat by them∣selves, 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 excommu∣nication. 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 blesse him, or his meat if carried by him: Yet to avoid scandall, 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 onely 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 bottome. Know, that whosoever willingly quitted the Convent thrise, or was thrise cast out for his misdemeanours, might not any more 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 cloathes 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 cloathes when torn. Hankerchief:] Which they wore on their left side, to wipe away rheum, or (as we may charita∣bly believe) tears from their eyes.

27. Let the Bed of every Monk have a Mat, Blanket,a Rugge, and Pillow. Mat:] In Latine Matta, the Liers whereon are termed by S. Austine b Mattarii. a Blanket:] Laena, in Latine, quasi de lana, saith Varro, c made of thick wooll. 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 purloyned 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 schisme, upon a parity of deserts the Senior was ge∣nerally 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 Cri∣ticks, 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 Countrey.
• 3. Peregrini, pilgrims, of another Nation, and generally travailing for devotion.
  • Invited, or inviving themselvs into the Abbey.
• 4. Mendici, beggars, who received their Almes 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 mens bellies, not allowing all food alike, but proportioning it to their severall ages, labour, (for antient Monks did work) appetites, &c. For this they alledge the Primitive practice, when all goods kept in common were divided, though unequally, for the summes equally, as to their perso∣nall necessities, Anda 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 onely antiently used in primitive poor Monasteries, our English Abbies having afterwards Cooks, and under-Cooks of Lay∣persons 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 successours. Clean and sound:] Severe one Canon which I read, that is, To receive b twenty five claps on the hand for every default on this kinde; And still more harsh what another rule enjoyneth, That the Cook mightc 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 excesse.

33. Let the PORTER be a grave person, to discharge his trust with di∣scretion. 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 keyes 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. Onely I will adde, as the Proverb faith, The Lion is not so fierce as he is painted. So Monasticall discipline was not so ter∣rible 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 strenght) 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 harshnesse into sondnesse unto them. So those fatherly rules fell most heavily on the Monks of the first foundation, their rigour being remitted to such who succeeded them, insomuch that in processe of time, Monks turned very wantons, through lazi∣nesse and luxurie; as hereafter (God willing) shall appear.

Notes

• Rules calcula∣ted for the Be∣nedictines, without any grand errour will serve all Orders.
• a

  Psal. 119. 164.
• b

  Psal. 119. 62.
• c

  Acts 3. 1.
• d

  Acts 10. 30.
• e

  This whole Chapter is the abridgment of CONGORDIA REGULA∣RUM, collected by S. Bennet the Anian Abbot, but printed with a Com∣ment, An. 1638. set forth by Frier Ae••ard.
• f

  Luke 10. 1.
• g

  Tertullian, Li∣bro de corons militis.
• h

  2 Thes. 3. 12.
• i

  In regula Ca∣pite quinto.
• k

  Psal 141. 3.
• a

  Sagum, pro∣perly the lower coat of a Soul∣dier.
• b

  Lib. 5. contra Faustum, cap. 5.
• c

  De lingua La∣tina, lib. 4.
• a

  Acts 3. 45.
• b

  XXV ••alma∣rum percuss oui∣bus emendetur. Regula magis cap. 15. sect 10.
• c

  Regula S. Pacbomii, artic. 11.