_A Perfect Rule to know the Beginning and Ending of every Term, with their Returns._

Hilary term beginneth the three-and-twentieth day of January (if it be not Sunday); otherwise the next day after, and is finished the twelfth of February; it hath four returns,

Octabis Hilarij. Craftino Purific.

Quind. Hilarij. Octabis Purific.

Easter term beginneth seventeen days after Easter, endeth four days after the Ascension Day, and hath five returns,

Quind. Pasch. Mense. Quinque Paschae.

Tres Paschae. Pasch. Craft. Ascension.

Trinity term beginneth the Friday after Trinity Sunday, and endeth the Wednesday fortnight after, in which time it hath four returns,

Craft. Trinitatis. Quind. Trinitatis.

Octabis Trinitatis. Tres Trinitatis.

Michaelmas term beginneth the ninth of October (if it be not Sunday), and ending the eight-and-twentieth of November; it hath eight returns,

Octabis Michael. Craft. Anima.

Quind. Michael. Craft. Martini.

Tres Michael. Octa. Martini.

Mense Michael. Quind. Martini.

Note also that the Exchequer, which is _Fiscus_ or _aerarium publicam princeps_, openeth eight days before any term begin, except Trinity term, which openeth but four days before.

CHAPTER VI.[99]

OF THE ANCIENT AND PRESENT ESTATE OF THE CHURCH OF ENGLAND.

[1577, Book II., Chapter 5; 1585, Book II., Chapter 1.]

There are now two provinces only in England, of which the first and greatest is subject to the see of Canterbury, comprehending a part of Lhoegres,[100] whole Cambria, and also Ireland, which in time past were several, and brought into one by the archbishop of the said see, and a.s.sistance of the pope, who, in respect of meed, did yield unto the ambitious desires of sundry archbishops of Canterbury, as I have elsewhere declared.[101] The second province is under the see of York. And, of these, each hath her archbishop resident commonly within her own limits, who hath not only the chief dealing in matters appertaining to the hierarchy and jurisdiction of the church, but also great authority in civil affairs touching the government of the commonwealth, so far forth as their commissions and several circuits do extend.[102]

In old time there were three archbishops, and so many provinces in this isle, of which one kept at London, another at York, and the third at Caerleon upon Usk.[103] But as that of London was translated to Canterbury by Augustine, and that of York remaineth (notwithstanding that the greatest part of his jurisdiction is now bereft him and given to the Scottish archbishop), so that of Caerleon is utterly extinguished, and the government of the country united to that of Canterbury in spiritual cases, after it was once before removed to St. David's in Wales, by David, successor to Dubritius, and uncle to King Arthur, in the 519 of Grace, to the end that he and his clerks might be further off from the cruelty of the Saxons, where it remained till the time of the b.a.s.t.a.r.d, and for a season after, before it was annexed to the see of Canterbury.[104]

The Archbishop of Canterbury is commonly called the Primate of all England; and in the coronations of the kings of this land, and all other times wherein it shall please the prince to wear and put on his crown, his office is to set it upon their heads. They bear also the name of their high chaplains continually, although not a few of them have presumed (in time past) to be their equals, and void of subjection unto them. That this is true, it may easily appear by their own acts yet kept in record, beside their epistles and answers written or in print, wherein they have sought not only to match but also to mate them with great rigour and more than open tyranny. Our adversaries will peradventure deny this absolutely, as they do many other things apparent, though not without shameless impudence, or at the leastwise defend it as just and not swerving from common equity, because they imagine every archbishop to be the king's equal in his own province. But how well their doing herein agreeth with the saying of Peter and examples of the primitive church it may easily appear. Some examples also of their demeanour--I mean in the time of popery--I will not let to remember, lest they should say I speak of malice, and without all ground of likelihood.

Of their practices with mean persons I speak not, neither will I begin at Dunstan,[105] the author of all their pride and presumption here in England.[106]

Wherefore I refer you to those reports of Anselm and Becket sufficiently penned by other, the which Anselm also making a shew as if he had been very unwilling to be placed in the see of Canterbury, gave this answer to the letters of such his friends as did make request unto him to take the charge upon him--

"_Secularia negotia nescio, quia scire nolo, eorum namque occupationes horreo, liberum affectans animum. Voluntati sacrarum intendo scripturarum, vos dissonantiam facitis, verendumque est ne aratrum sanctae ecclesiae, quod in Anglia duo boves validi et pari fort.i.tudine, ad bonum certantes, id est, rex et archiepiscopus, debeant trahere, nunc ove vetula c.u.m tauro indomito jugata, distorqueatur a recto. Ego ovis vetula, qui si quietus essem, verbi Dei lacte, et operimento lanae, aliquibus possem forta.s.sis non ingratus esse, sed si me c.u.m hoc tauro coniungitis, videbitis pro disparilitate trahentium, aratrum non recte procedere_," etc.

Which is in English thus--

"Of secular affairs I have no skill, because I will not know them; for I even abhor the troubles that rise about them, as one that desireth to have his mind at liberty. I apply my whole endeavour to the rule of the Scriptures; you lead me to the contrary; and it is to be feared lest the plough of holy church, which two strong oxen of equal force, and both like earnest to contend unto that which is good (that is, the king and the archbishop), ought to draw, should thereby now swerve from the right furrow, by matching of an old sheep with a wild, untamed bull. I am that old sheep, who, if I might be quiet, could peradventure shew myself not altogether ungrateful to some, by feeding them with the milk of the Word of G.o.d, and covering them with wool: but if you match me with this bull, you shall see that, through want of equality in draught, the plough will not go to right," etc.

As followeth in the process of his letters. The said Thomas Becket was so proud that he wrote to King Henry the Second, as to his lord, to his king, and to his son, offering him his counsel, his reverence, and due correction, etc. Others in like sort have protested that they owed nothing to the kings of this land, but their council only, reserving all obedience unto the see of Rome, whereby we may easily see the pride and ambition of the clergy in the blind time of ignorance.[107]

And as the old c.o.c.k of Canterbury did crow in this behalf, so the young c.o.c.kerels of other sees did imitate his demeanour, as may be seen by this one example also in King Stephen's time, worthy to be remembered; unto whom the Bishop of London would not so much as swear to be true subject: wherein also he was maintained by the pope.[108]

Thus we see that kings were to rule no further than it pleased the pope to like of; neither to challenge more obedience of their subjects than stood also with their good will and pleasure. He wrote in like sort unto Queen Maud about the same matter, making her "Samson's calf"[109] (the better to bring his purpose to pa.s.s).[110]

Is it not strange that a peevish order of religion (devised by man) should break the express law of G.o.d, who commandeth all men to honour and obey their kings and princes, in whom some part of the power of G.o.d is manifest and laid open unto us? And even unto this end the cardinal of Hostia[111]

also wrote to the canons of Paul's after this manner, covertly encouraging them to stand to their election of the said Robert, who was no more willing to give over his new bishopric than they careful to offend the king, but rather imagined which way to keep it still, maugre his displeasure, and yet not to swear obedience unto him for all that he should be able to do or perform unto the contrary.[112]

Hereby you see how King Stephen was dealt withal. And albeit the Archbishop of Canterbury is not openly to be touched herewith, yet it is not to be doubted but he was a doer in it, so far as might tend to the maintenance of the right and prerogative of holy church. And even no less unquietness had another of our princes with Thomas of Arundel,[113] who fled to Rome for fear of his head, and caused the pope to write an ambitious and contumelious letter unto his sovereign about his rest.i.tution. But when (by the king's letters yet extant, and beginning thus: "_Thomas proditionis non expers nostrae regiae majestati insidias fabricavit_") the pope understood the bottom of the matter, he was contented that Thomas should be deprived, and another archbishop chosen in his stead.

Neither did this pride stay at archbishops and bishops, but descended lower, even to the rake-h.e.l.ls of the clergy and puddles of all unG.o.dliness. For, beside the injury received of their superiors, how was King John dealt withal by the vile Cistertians at Lincoln in the second of his reign? Certes when he had (upon just occasion) conceived some grudge against them for their ambitious demeanour, and upon denial to pay such sums of money as were allotted unto them, he had caused seizure to be made of such horses, swine, neat, and other things of theirs as were maintained in his forests, they denounced him as fast amongst themselves with bell, book, and candle,[114] to be accursed and excommunicated. Thereunto they so handled the matter with the pope and their friends that the king was fain to yield to their good graces, insomuch that a meeting for pacification was appointed between them at Lincoln, by means of the present Archbishop of Canterbury, who went off between him and the Cistertian commissioners before the matter could be finished. In the end the king himself came also unto the said commissioners as they sat in their chapterhouse, and there with tears fell down at their feet, craving pardon for his trespa.s.ses against them, and heartily requiring that they would (from henceforth) commend him and his realm in their prayers unto the protection of the Almighty, and receive him into their fraternity, promising moreover full satisfaction of their damages sustained, and to build an house of their order in whatsoever place of England it should please them to a.s.sign. And this he confirmed by charter bearing date the seven-and-twentieth of November, after the Scottish king was returned into Scotland,[115] and departed from the king. Whereby (and by other the like, as between John Stratford[116] and Edward the Third, etc.) a man may easily conceive how proud the clergymen have been in former times, as wholly presuming upon the primacy of their pope. More matter could I allege of these and the like broils, not to be found among our common historiographers. Howbeit, reserving the same unto places more convenient, I will cease to speak of them at this time, and go forward with such other things as my purpose is to speak of. At the first, therefore, there was like and equal authority in both our archbishops, but as he of Canterbury hath long since obtained the prerogative above York (although I say not without great trouble, suit, some bloodshed, and contention), so the Archbishop of York is nevertheless written Primate of England, as one contenting himself with a piece of a t.i.tle at the least, when all could not be gotten. And as he of Canterbury crowneth the king, so this of York doth the like to the queen, whose perpetual chaplain he is, and hath been from time to time, since the determination of this controversy, as writers do report. The first also hath under his jurisdiction to the number of one-and-twenty inferior bishops; the other hath only four, by reason that the churches of Scotland are now removed from his obedience unto an archbishop of their own, whereby the greatness and circuit of the jurisdiction of York is not a little diminished. In like sort, each of these seven-and-twenty sees have their cathedral churches, wherein the deans (a calling not known in England before the Conquest) do bear the chief rule, being men especially chosen to that vocation, both for their learning and G.o.dliness, so near as can be possible. These cathedral churches have in like manner other dignities and canonries still remaining unto them, as heretofore under the popish regiment. Howbeit those that are chosen to the same are no idle and unprofitable persons (as in times past they have been when most of these livings were either furnished with strangers, especially out of Italy, boys, or such idiots as had least skill of all in discharging of those functions whereunto they were called by virtue of these stipends), but such as by preaching and teaching can and do learnedly set forth the glory of G.o.d, and further the overthrow of anti-Christ to the uttermost of their powers.

These churches are called cathedral, because the bishops dwell or lie near unto the same, as bound to keep continual residence within their jurisdictions for the better oversight and governance of the same, the word being derived _a cathedra_--that is to say, a chair or seat where he resteth, and for the most part abideth. At the first there was but one church in every jurisdiction, whereinto no man entered to pray but with some oblation or other toward the maintenance of the pastor. For as it was reputed an infamy to pa.s.s by any of them without visitation, so it was no less reproach to appear empty before the Lord. And for this occasion also they were builded very huge and great; for otherwise they were not capable to such mult.i.tudes as came daily unto them to hear the Word and receive the sacraments.

But as the number of Christians increased, so first monasteries, then finally parish churches, were builded in every jurisdiction: from whence I take our deanery churches to have their original (now called "mother churches," and their inc.u.mbents, archpriests), the rest being added since the Conquest, either by the lords of every town, or zealous men, loth to travel far, and willing to have some ease by building them near hand. Unto these deanery churches also the clergy in old time of the same deanery were appointed to repair at sundry seasons, there to receive wholesome ordinances, and to consult upon the necessary affairs of the whole jurisdiction if necessity so required; and some image hereof is yet to be seen in the north parts. But as the number of churches increased, so the repair of the faithful unto the cathedrals did diminish; whereby they now become, especially in their nether parts, rather markets and shops for merchandise than solemn places of prayer, whereunto they were first erected. Moreover, in the said cathedral churches upon Sundays and festival days the canons do make certain ordinary sermons by course, whereunto great numbers of all estates do orderly resort; and upon the working days, thrice in the week, one of the said canons (or some other in his stead) doth read and expound some piece of holy Scripture, whereunto the people do very reverently repair. The bishops themselves in like sort are not idle in their callings; for, being now exempt from court and council, which is one (and a no small) piece of their felicity (although Richard Archbishop of Canterbury thought otherwise, as yet appeareth by his letters to Pope Alexander, Epistola 44, Petri Blesensis, where he saith, because the clergy of his time were somewhat narrowly looked unto, "_Supra dorsum ecclesiae fabricant peccatores_," etc.), they so apply their minds to the setting forth of the Word that there are very few of them which do not every Sunday or oftener resort to some place or other within their jurisdictions where they expound the Scriptures with much gravity and skill, and yet not without the great misliking and contempt of such as hate the Word. Of their manifold translations from one see to another I will say nothing, which is not now done for the benefit of the flock as the preferment of the party favoured and advantage unto the prince, a matter in time past much doubted of--to wit, whether a bishop or pastor might be translated from one see to another, and left undecided till prescription by royal authority made it good. For, among princes, a thing once done is well done, and to be done oftentimes, though no warrant be to be found therefore.

They have under them also their archdeacons, some one, divers two, and many four or more, as their circuits are in quant.i.ty, which archdeacons are termed in law the bishops' eyes; and these (beside their ordinary courts, which are holden within so many or more of their several deaneries by themselves or their officials once in a month at the least) do keep yearly two visitations or synods (as the bishop doth in every third year, wherein he confirmeth some children, though most care but a little for that ceremony), in which they make diligent inquisition and search, as well for the doctrine and behaviour of the ministers as the orderly dealing of the parishioners in resorting to their parish churches and conformity unto religion. They punish also with great severity all such trespa.s.sers, either in person or by the purse (where permutation of penance is thought more grievous to the offender), as are presented unto them; or, if the cause be of the more weight, as in cases of heresy, pertinacy, contempt, and such like, they refer them either to the bishop of the diocese, or his chancellor, or else to sundry grave persons set in authority, by virtue of an high commission directed unto them from the prince to that end, who in very courteous manner do see the offenders gently reformed or else severely punished if necessity so enforce.

Beside this, in many of our archdeaconries, we have an exercise lately begun which for the most part is called a _prophecy_[117] or _conference_, and erected only for the examination or trial of the diligence of the clergy in their study of holy Scriptures. Howbeit, such is the thirsty desire of the people in these days to hear the Word of G.o.d that they also have as it were with zealous violence intruded themselves among them (but as hearers only) to come by more knowledge through their presence at the same. Herein also (for the most part) two of the younger sort of ministers do expound each after other some piece of the Scriptures ordinarily appointed unto them in their courses (wherein they orderly go through with some one of the Evangelists, or of the Epistles, as it pleaseth the whole a.s.sembly to choose at the first in every of these conferences); and when they have spent an hour or a little more between them, then cometh one of the better learned sort, who, being a graduate for the most part, or known to be a preacher sufficiently authorised and of a sound judgment, supplieth the room of a moderator, making first a brief rehearsal of their discourses, and then adding what him thinketh good of his own knowledge, whereby two hours are thus commonly spent at this most profitable meeting.

When all is done, if the first speakers have shewed any piece of diligence, they are commended for their travel, and encouraged to go forward. If they have been found to be slack, or not sound in delivery of their doctrine, their negligence and error is openly reproved before all their brethren, who go aside of purpose from the laity after the exercise ended to judge of these matters, and consult of the next speakers and quant.i.ty of the text to be handled in that place. The laity never speak, of course (except some vain and busy head will now and then intrude themselves with offence), but are only hearers; and, as it is used in some places weekly, in other once in fourteen days, in divers monthly, and elsewhere twice in a year, so is it a notable spur unto all the ministers thereby to apply their books, which otherwise (as in times past) would give themselves to hawking, hunting, tables, cards, dice, tippling at the alehouse, shooting of matches, and other like vanities, nothing commendable in such as should be G.o.dly and zealous stewards of the good gifts of G.o.d, faithful distributors of his Word unto the people, and diligent pastors according to their calling.

But alas! as Sathan, the author of all mischief, hath in sundry manners heretofore hindered the erection and maintenance of many good things, so in this he hath stirred up adversaries of late unto this most profitable exercise, who, not regarding the commodity that riseth thereby so well to the hearers as speakers, but either stumbling (I cannot tell how) at words and terms, or at the leastwise not liking to hear of the reprehension of vice, or peradventure taking a misliking at the slender demeanours of such negligent ministers as now and then in their course do occupy the rooms, have either by their own practice, their sinister information, or suggestions made upon surmises unto other, procured the suppression of these conferences, condemning them as hurtful, pernicious, and daily breeders of no small hurt and inconvenience.[118] But hereof let G.o.d be judge, unto the cause belongeth.

Our elders or ministers and deacons (for subdeacons and the other inferior orders sometime used in popish church we have not) are made according to a certain form of consecration concluded upon in the time of King Edward the Sixth by the clergy of England, and soon after confirmed by the three estates of the realm in the high court of parliament. And out of the first sort--that is to say, of such as are called to the ministry (without respect whether they be married or not)--are bishops, deans, archdeacons, and such as have the higher places in the hierarchy of the church elected; and these also, as all the rest, at the first coming unto any spiritual promotion do yield unto the prince the entire tax of that their living for one whole year, if it amount in value unto ten pounds and upwards, and this under the name and t.i.tle of first fruits.[119]

With us also it is permitted that a sufficient man may (by dispensation from the prince[120]) hold two livings, not distant either from other above thirty miles; whereby it cometh to pa.s.s that, as her Majesty doth reap some commodity by the faculty, so that the unition of two in one man doth bring oftentimes more benefit to one of them in a month (I mean for doctrine) than they have had before peradventure in many years.

Many exclaim against such faculties,[121] as if there were more good preachers that want maintenance than livings to maintain them. Indeed when a living is void there are so many suitors for it that a man would think the report to be true, and most certain; but when it cometh to the trial (who are sufficient and who not, who are staid men in conversation, judgment, and learning), of that great number you shall hardly find one or two such as they ought to be, and yet none more earnest to make suit, to promise largely, bear a better shew, or find fault with the stage of things than they. Nevertheless I do not think that their exclamations, if they were wisely handled, are altogether grounded upon rumours or ambitious minds, if you respect the state of the thing itself, and not the necessity growing through want of able men to furnish out all the cures in England, which both our universities are never able to perform. For if you observe what numbers of preachers Cambridge[122] and Oxford do yearly send forth, and how many new compositions are made in the Court of First Fruits by the deaths of the last inc.u.mbents, you shall soon see a difference. Wherefore, if in country towns and cities, yea even in London itself, four or five of the little churches were brought into one, the inconvenience would in great part be redressed and amended.

And, to say truth, one most commonly of those small livings is of so little value that it is not able to maintain a mean scholar, much less a learned man, as not being above ten, twelve, sixteen, seventeen, twenty, or thirty pounds at the most, toward their charges, which now (more than before time) do go out of the same. I say more than before, because every small trifle, n.o.bleman's request, or courtesy craved by the bishop, doth impose and command a twentieth part, a three score part, or twopence in the pound, etc., out of the livings, which hitherto hath not been usually granted, but by the consent of a synod, wherein things were decided according to equity, and the poorer sort considered of, which now are equally burdened.

We pay also the tenths of our livings to the prince yearly, according to such valuation of each of them as hath been lately made: which nevertheless in time past were not annual, but voluntary, and paid at request of king or pope.[123]

But to return to our tenths, a payment first as devised by the pope, and afterward taken up as by the prescription of the king, whereunto we may join also our first fruits, which is one whole year's commodity of our living, due at our entrance into the same, the tenths abated unto the prince's coffers, and paid commonly in two years. For the receipt also of these two payments an especial office or court is erected, which beareth name of First Fruits and Tenths, whereunto, if the party to be preferred do not make his dutiful repair by an appointed time after possession taken, there to compound for the payment of his said fruits, he incurreth the danger of a great penalty, limited by a certain statute provided in that behalf against such as do intrude into the ecclesiastical function and refuse to pay the accustomed duties belonging to the same.