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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	enter_v	lord_n	villain_n	1,438	5	12.5490	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40655	The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII endeavoured by Thomas Fuller.	Fuller, Thomas, 1608-1661.; Fuller, Thomas, 1608-1661. History of the University of Cambridge snce the conquest.; Fuller, Thomas, 1608-1661. History of Waltham-Abby in Essex, founded by King Harold.	1655 (1655)	Wing F2416_PARTIAL; Wing F2443_PARTIAL; ESTC R14493	1,619,696	1,523

a By-Foundation of Postmasters in this House a kinde of Colledg in the Colledg and this Tradition goeth of their Original Anciently there was over against Merton Colledg a small un-endowed Hall whose Scholars had so run in arrears that their opposite neighbours out of charity took them into their Colledg then but nine in number to wait on the Fellows But since they are freed from any attendance and endowed with plentiful maintenance M r Willet being the first Benefactor unto them in that nature whose good example hath provoked many to follow his liberality These most justly conceive themselves much honoured in that Bishop Jewel was a postmaster before removed hence to be Fellow of Corpus Christs Colledg We take our farewell of this House when we have told it consisted lately viz. 1635. of one Warden twenty one Fellows fourteen a The same I conceive with the Postmasters Scholars besides Officers and Servants of the foundation with other Students the whole number being eighty 9. Come we now to the Kings retrenching the Popes power The Church ready to eat up the Common-wealth grown so exorbitant in England A principall part whereof consisted in the multitude of Monasteries daylie increasing in wealth and all at the Popes absolute devotion If posterity had continued at this rate to build and endow Religious Houses all England would in short time have turned one entire and continued Monastery and the inhabitants thereof become either Friers or Founders Where then should be any Souldiers to fight the Kings battels Seamen to steer his ships Husbandmen to plough the Kings land or rather any land of his to be ploughed by husbandmen 10. Besides The mischief of Mortmain to the Crown though these Friers had a living-hand to take and receive from any they had Mortmaine a dead-hand to restore and return any profit to the King again Yea such alienation of lands in Mortmaine setled on Monasteries which as Corporations neither married nor died afforded neither Wards Marriages Reliefs nor Knights-service for the defence of the Realm in a word enriched their private coffers impoverished the publick Exchequer It was not therefore such a dead band which could feed so many living mouthes as the King for his state and safety must maintain Wherefore for the future he restrain'd such unlimited Donatives to Religious Houses 11. Ignorance makes many men mistake meer transcripts for Originals This Law not new but renewed So here the short-fighted vulgar sort beheld the Kings Act herein as new strange and unprecedented whereas indeed former times and forein Princes had done the like on the same occasion First we finde some countenance for it in a Exod 36. 6. Scripture when Moses by proclamation bounded the overflowing bounty of the people to the Tabernacle And in the Primitive times Theodosius the Emperor although most loving and favourable to the Clergie made a Law of A Mortisation or Mortmain to moderate peoples bounty to the Church Yet a great Father Jerome by name much disliked this Act as appears by his complaint to Nepotian of that Law I am ashamed to say it the Priests of Idols Stage-players Coach-men and common Harlots are made capable of inheritance and receive Legacies only Ministers of the Gospel and Monkes are barred by Law thus to do and that not by Persecutors but by Christian Princes But that passionate Father comes off well at last neither do I complain of the Law but I am sorry we have deserved to have such a Law made against us 12. b In his 31. Epist S t Ambrose likewise expresseth much anger on the same occasion out of his general zeal for the Churches good Ambrose angry with Mortmaine But had the aforesaid Fathers men rather pious then politick good Church-men no States-men seen the Monasteries swollen in revenues from an inch in their dayes to an ell by peoples fondness yea dotage on the four sorts of Friers in King Edwards Reign they would no doubt instead of reproving have commended his and the neighbouring Kings care for their Common-wealths 13. For the like laws for limiting mens liberality The Statute of Mortmaine were lately made in Spain and France and now at last followed by King Edward according to the tenour ensuing WHere of late it was provided Anno Dom. 1279. that religious men should not enter into the fees of any without licence and will of the chief Lords of whom such fees be holden immediately Anno Regis Ed. 〈◊〉 7. Nov. 4. And notwithstanding such religious men have entered as well into their own sees as in the fees of other men approprying and buying them and sometime receiving them of the gift of others whereby the services that are due of such fees and which at the beginginning were provided for defence of the Realme are wrongfully without own and the chief Lords do leese their Escheats of the same we therefore to the profit of our Realm intending to provide convenient remedy by the advice of our Prelates Earls Barons and other our subjects being of our Councel have provided made and ordained That no person Religious or other whatsoever he be that will buy or sell any Lands or Tenements or under the colour of Gift or Lease or that will receive by reason of any other title whatsoever it be Lands or Tenements or by any other Craft or Engine will presume to appropriat to himself under pain of forfeiture of the same whereby such Lands or Tenements may any wise come into Mortmaine We have provided also That if any person religious or other do presume either by Craft or Engine to offend against this Statute it shall be lawful to us and other chief Lords of the Fee immediately to enter in the land so aliened within a year from the time of their alienation and to hold it in fee and as Inheritance And if the chief Lord immediately be negligent and will not enter into such Fee within the year then it shall be lawful to the next chief Lord immediate of the same Fee to enter in the said land within half a year next following and to hold it as before is said and so every Lord immediate may enter into such Land if the next Lord be negligent in entering into the same Fee as is aforesaid And if all the chief Lords of such Fees being of full age within the four Seas and out of prison be negligent or slack in this behalf we immediately after the year accomplished from the time that such purchases Gifts or Appropriations hap to be made shall take such tenements into our hand and shall enfeoffe others therein by certain Services to be done to Us for the defence of our Realm saving to the chief Lords of the same Fees their Wardes and Escheats and other Services thereunto due and accustomed And therefore we command you that ye cause the foresaid Statute to be read before you and from henceforth to be kept firmly and observed

Valuations it being truly to be said in that Age Quantum quisque sua Nummorum servat in Arca Tantum habet et Fidei Every ones Testimony in Law-cases in Courts was credited according to his Wealth 1. Ceorles whence our Northern word Carles and common word Churles being Countrey Clowns whose VVeer-gild was 200. shillings or 10. pounds the same with Villanes who held land in Villanage of others These if by Blessing on their Industry they rose so high as to have five Hides of Land of their own with a place in the Kings Court and some other Priviledges now hardly to be understood were advanced to be Thanes 2. The VVeer-gild or Value of a Thane was six times as much as a Churle or a Villane namely twelve times a hundred shillings therefore termed a twelve-hind-man whose Oath in Law was equivalent to six Oaths of Churles or Villanes as a Shilling passing in Payment countervaileth six two-pences Note that if a Masseer or Merchant pass the great Sea thrice understand the Mediterranian not the Narrow Seas betwixt us and France and not in the Notion of a Servant but on his own account he then was dignified with the reputation of a Thane These Thanes were of two sorts Meset Thanes Priests qualified to say Masse and VVorrould-Thanes that is secular or temporall Thanes 3. Of the first if a Scholar made such proficiency in his Studies that he took holy Orders he was reverently respected and though not valued as a VVorrould-Thane in Rates and Taxes Amends were to be made for any Wrongs done unto him equall to a Thane and in case he should be kill'd the Penalty thereof was the higher the more Orders the person had taken Observe by the way so far as we can understand the Saxon Laws that Man-slaughter was not then punished with Death but might be redeemed by the proportionable Payment of a Summe of Mony according to the Quality of the Person slain part thereof payable to the King part to his Kindred part to the Countrey thereabouts But the further prosecution hereof where the Footsteps are almost out-worn with Time we leave to more expert Antiquaries who will tell you that Alderman in that Age was equall to our modern Earle who with Bishops were of the same Valuation also that Comes in that Age sounded as much as Duke in ours Arch-bishops going along with them in all considerable Equipage 11. Now began S t. Dunstan to appear in Court Dunstan his first coming into favour at the Court. born at Glassenbury 933 of Noble Parentage as almost what Saint in this Age was not honourably extracted 10 Nephew both to Elphegus Bishop of VVinchester and Athelm Arch-bishop of Canterbury yea Kinsman remote to King Athelstane himself and being thus highly related he could not misse of Preferment His Eminencies were Painting and Graving two Qualities disposing him to be very usefull for Saint-worshipping either for Pictures or Images an excellent Musician Preaching in those dayes could not be heard for Singing in Churches an admirable Worker in Brass and Iron These Accomplishments commended him at Court to be acceptable to Company and for some time he continued with the King in great Reputation 12. But it is given to that Bowle which lyes next to the Mark Banished thence on suspicion of Magick to have most take aime to remove it 935 Eminency occasions Envy 12 which made Dunstan's Enemies endeavour to depresse him He is accused to the King for a Magician and upon that account banished the Court It was brought as Evidence against him that he made his Harp not onely to have Motion but make musick of it self which no VVhite Art could perform S t. Dunstan's Harp fast by the Wall Vpon a Pin did hang-a The Harp it self with Ly and all Vntoucht by hand did twang-a For our part let Dunstan's Harp hang there still on a double Suspicion twisted together first whether this Story thereof were true or false secondly if true whether done by Magick or Miracle Sure I am as good a Harper and a better Saint then Dunstan was hath no such Miracle reported of him even David himself who with his Harp praised God pleased men a 1 Sam. 16. 23 frighted Devils yet took pains with his own right b Psal 137. 5. Hand to play not lazily commanding Musick by Miracle to be made on his Instrument 13. Banish'd from Court He retires unto his cell-prison at Glassenbury Dunstan returns to Glassenbury 937 and there falls a puffing and blowing in his Forge 14 Here he made himself a Cell or rather a Little-ease being but four foot long two and a half broad enough to cripple his Joynts with the Cramp who could not lye along therein whilest the height thereof was according to the stature of a man Wisely and vertuously he would not confine himself upwards that the Scantness of the earthly Dimensions in his Cell Breadth and Length might be enlarged in the Height thereof and liberty left for the ascending of his Meditations But it matters not how little the Prison be if a man with Dunstan be his own Gaoler to go in and out at pleasure Leave we him at the Furnace in Smithery-work excelling Alexander the Copper-smith therein whilest we find such Monks as wrote his Life at another Forge whence they coined many impudent Miracles pretended done by Dunstan and this among the rest 14. Dunstan was in his Vocation making some iron Trinkets Takes a devil by the nose when a Proteus-Devil appeared unto him 938 changing into Shapes 15 but fixing himself at last into the form of a Fair Woman Strange that Satan so subtil in making his Temptations most taking should preferre this form belike shrewdly guessing at Dunstan's Temper that a Fair Woman might work upon him and Vulcan might love a Venus Dunstan ●●reeiving it pluckt his Tongs glowing hot out of the Fire and with them kept him or her shall I say there along time by the Nose roaring and bellowing This false miracle canvased till at last he brake loose by what accident it is not told unto us 15. I have better imployment then to spend precious time in confuting such Follies Anno Regis Athelstani 15 but give me leave to admire at these new Armes against Satan Anno Dom. 938 * Eph. 6. 16. Take the shield of Faith faith the Apostle wherewith ye may quench all the fiery Darts of the VVicked Dunstan found a new way by himself with fiery Tongs to do the deed But let us a little examine this Miracle The Devil himself we know is a Spirit and so impatible of materiall Fire Now if it were a reall Body he assumed the Snake could slip off his Skin at pleasure and not be tied to it much lesse tormented with it Besides did Dunstan willingly or unwillingly let the Devil go If willingly Mercy to so malicious an Enemy incapable of being amended was

thirty years since Mistris Mary Ward Jesuitesses and Mistris Twitty being the first beginners of them They are not confined as other Nunns to a Cl●yster but have liberty to go abroad where they please to convert people to the Catholick Faith They weare a Huke like other women and differ but little in their habit from common persons The aforesaid two Virgins or rather Viragins travelled to Rome with * Mistris Vaux Fortescus three the most beautifull of their society endevouring to procure from his Holiness an establishment of their order but no Confirmation onely a Toleration would be granted thereof Since I have * English-Spanish pilgrim P. 31. read that Anno 1629 Mistris Mary Ward went to Vienna where she prevailed so farre with the Emperesse that she procured a Monastery to be erected for those of her Order as formerly they had two Houses at Liege Since I have heard nothing of them which rendreth it suspitious that their Order is suppressed because otherwise such turbulent spirits would be known by their own violence it being all one with a storm not to be and not to bluster For although this may seem the speediest way to make their Order to propagate when Iesuita shall become hic haec of the common gender yet conscientious Catholicks conceived these Lady Errants so much to deviate from feminine not to say Virgin modesty what is but going in Men being accounted gadding in Maids that they zealously decried their practice probably to the present blasting thereof The forraign Covents of English Monks and Fryers WE will not so farre distrust the Readers memory as to repeat our premised distinction betwixt Monks and Fryers Jesuits gapeing for the Benedictines lands in England Onely know that the Papists themselves report that towards the end of Queen Elizabeth there was but one English Monk Mauro by name living in the whole world A thing not incredible to such who consider Monks generally grown men before admitted into their Order and that more than sixty years were passed from the dissolution of Abbeys to the end of Queen Elizabeth Hereupon several Catholicks of the Anti-Jesuiticall faction as Doctor Gifford Bagshaw Stevens Smith fearing the Jesuits on Father Mauro's death would for want of lawfull successours to the old English Benedictine Monks enter upon all the Abbey lands they had here solicited many English Students then living in their Colledges and Seminaries to become Monks of the Order of S. Bennet perswading them that hereby they should intitle themselves to a large Patrimony of land now likely to fall unto them 2. Here am I put to a double wonder First Defeated by Father Roberts and others whereon this Papisticall confidence was grounded of the speedy restitution of Abbey land at Queen Elizabeth her death finding no visible probability for the same Secondly I admire how Iesuits could pretend in default of Benedictine issue themselves Heires to these lapsed or vacant lands seeing other Orders farre more antient might lay a better claim thereto Except they conceive such English Abbey-lands held in Burrough English wherein the youngest according to the custome of some Manours is to inherit and so by the same advantage this last and newest of all Orders possessed themselves thereof 3. However to prevent them at the instance of the aforesaid secular Priests many English students got into forraign Covents of Benedictines and took on them the habit of S. Bennet John Roberts first a Lawyers Clerk in London then a student in the English Colledge at Vallydolid first led the dance running away to a neighbouring Covent of Spanish Benedictines More of the flock followed this Bell-weather thick and threefold leaving the Colledge of the Iesuits in despight of all the care and caution of their Father-Prefects Father Angustine if that his true and not assumed name was the second Monke of note at this time a name very active I am sure in propagating superstition in England and Roberts and Augustine the two revivers of the new Benedictines These obtained leave of Pope Pius quintus and the King of Spaine to build them a Covent at Doway And though Roberts coming over into England to procure the Catholicks contribution thereunto had the hard hap to meet with Tyburne in his way yet the designe proceeded and was perfected Doway Covent in Artois FOr the Lord Abbot of S. Vedastus anglieè S. Forsters in Arras Doway Covent a wealthy man and great favourer of the English yea generally good to all poor people built them a Cloyster and fine Church adjoyning on his own proper cost To whom and his successours the English Monks are bound to pay yearly on the first of February a wax-Candle weighing threescore pound by way of homage and acknowledgement of their Founder S. Mallowes Covent in Bretaigne DOctor Gifford Dean of the Collegiate Church of S. Peter's in Ritsell aliàs Insula in Flanders erected a small Congregation of English Monks at S. Mallowes in France whereof he himself became Prior. Here he remained some years S. Mallowes Covent till at last resigning it to another Monke he removed unto Paris Covent Paris Covent WHich the aforesaid Doctor but now advanced and augmented with the honour and profit of the Archbishoprick of Rheams built and endowed on his own expences Paris Covent conferring thereon whatsoever he can get from his Archbishoprick on the profits whereof the Duke of Guise was suspected too heavily to quarter 2. Passe we now from our English Monks to the Fryers The Carthusians Covent at Macblin and begin with the Carthusiaus These being outed of Shoine in Surrey at the coming in of Queen Elizabeth wafted themselves over the Seas with so much wealth as bought them a Cloyster with lands to maintain it at Machlin These take themselves to be the most visible Church of English Fryers as continuing an uninterrupted succession and so puffed up with hopes of regaining their old lands that when Prince Charles went to Spaine they sent two of their Fryers into England to take possession both of Charter-House and Sheine Say not one of those places had been fair at first seeing to save double pains and charges they did well to claim them both together as likely to possess them both together as no doubt they had done long ago had not the rightfull Owners then and ever since detained the same Doway SOme report this erected by Count Gundamor others Doway more probably by the charity of English Catholicks for recollect Fryers of the Order of S. Francis They have a strong fancy that Christ-Church in London shall one day be theirs at the next return of times The best is being to goe bare foot by the rules of their Order they are well provided to wait for dead-mens shooes Here I omit the little Cloyster of Benedictine Monks in the Dukedome of Loraine near Ponto-Mouson as also some other Nunneries and Fryeries since erected at Paris and elsewhere for surely these

Sr that the least wrong may redound to You by my indiscretion in the writing hereof desiring You only to Patronize what is acceptable therein and what shall appear otherwise is left on my account to answer for the same YOu may know Anno Regis Carol. 21. that amongst the most Remarkables effected by the Assembly of Divines Anno Dom. 1645. the compiling of the Directory was one The Directory drawn up by the Assembly which although composed in the former yeare yet because not as yet meeting with universal Obedience it will be seasonable enough now to enter on the consideration thereof The Parliament intending to abolish the Liturgie and loath to leave the Land altogether at a loss or deformity in publick service imployed the Assembly in drawing up a model of Divine Worship Herein no direct forme of Prayer Verbis conceptis was prescribed no outward or bodily worship enjoyned nor people required in the Responsals more than in Amen to bear a part in the Service but all was left to the discretion of the Minister not enjoyned what but directed to what purpose he ought to order his devotions in publick-prayer and administring Sacraments 2. The dissenting Brethren commonly call'd Independents were hardly perswaded to consent to a Directory Even libera custodia To which the dissenting Brethren at last assent though it be the best of Restraints is but a restraint and they suspected such a Directory would if inforced be an infringing of the Christian-liberty Anno Dom. 1645. Anno Regis Carol 21. However they consented at last the rather because a Preface was prefixed before it which did much moderate the matter and mitigate the rigorous imposition thereof 3. In this preface A discreet and charitable Preface respectful terms are no less discreetly than charitably afforded to the first compilers of the Liturgie allowing them wise and pious in redressing many things which were vain erroneous superstitious and idolatrous affirming also that many Godly and Learned men of that age rejoyced much in the Liturgie at that time set forth But adding withall that they would rejoyce more had it been their happiness to behold this present reformation they themselves were perswaded that these first Reformers were they now alive would joyn with them in this work at advanting the Directory 4. The Assemblie-work of the Directorie thus ended The Directorie inforced by ordinance of Parliament the Lords and Commons began therewith prefixing an Ordinance thereunto made much up of forms of repeal laying down the motives inclining them to think the abolishing of the Common-Prayer and establishement of this Directory necessary for this Nation First the consideration of the many inconveniences risen by that book in this Kingdom Secondly their Covenant-Resolution to reform Religion according to Gods word and the best reformed Churches Thirdly their consulting with the learned p●●us and reverend Divines for that purpose 5. The Benefit of Printing the Directorie was bestowed on M r Rowborrough and M r Byfield Scribes to the Assembly who are said to have sold the same for some hundreds of pounds Surely the Stationer who bought it A good price if well paid did not with the dishonest * Pro. 20. 14. Chap-man first decry the worth thereof and then hoast of his penniworth If since he hath proved a loser thereby I am confident that they who sold it him carried such a Chancery in their bosoms as to make him fair satisfaction 6. Now because it was hard to turn people out of their old track and put them from a beaten path such was call it constuncy or obstinacy love or doting of the generality of the Nation on the Common-Prayer the Parliament found it fit yea necessary to back their former Ordinance with a second dated twenty third of August 1645. And entitled an Ordinance of the Lords and Commons for the more effectual putting in execution the Directorie c. Wherein directions were not only given for the dispersing and publishing of the Directory in all Parishes Chappelries and Donatives but also for the calling in and suppressing of all books of Common-Prayer A Second Ordinance to back the former and several forfeitures and penalties to be levied and imposed upon conviction before justices of Assize or of Oyer and terminer c. 7. But in opposition hereunto the King at Oxford set forth a Proclamation bearing date the thirteenth of November 1645. enjoyning the use of Common-Prayer according to the Law notwithstanding the pretended ordinances for the new Directory Thus as the waves The Kings Proclamation contrary to the Parliaments Ordinance commanded one way by the Tide and countermanded another with the wind know not which to obey so people stood amused betwixt these two forms of service line upon line * Isa 28. 10. precept upon precept being the easiest way to edifie whilst line against line precept against precept did much disturb and distract 8. The King and Parliament being thus at difference Arguments pro and con to Directory no wonder if the pens of the Chaplains followed their Patrons and engaged violently pro and con in the controversy I presume it will be lawful and safe for me to give in a breviat of the Arguments on both sides reserving my private opinion to my self as not worthy the readers taking notice thereof for as it hath been permitted in the height and heat of our Civil man for Trumpeters and Messengers to have fair and free passage on both sides pleading the Priviledge of the publick faith provided they do not interest themselves like parties and as spies forfeit the protection so subjecting themselves justly to the severest punishment So. Historians in like manner in all ages have been permitted to transmit to posterity an unpartial account of actions preserving themselves Neuters in their indifferent relations Against the Liturgie 1. Sad experience hath made it manifest that the Liturgie used in England notwithstanding the religious intentions of the compilers thereof hath prove an offence to many godly people 2. Offence thereby hath also been given to the reformed Churches abroad 3. M r Calvin himself disliked the Liturgie in his letter to the Lord Protector charitably calling many thing therein tolerabiles ineptias 4. The Liturgie is no better then confining of the Spirit tying it to such and such words which is to be left alone to its own liberty use praying and have praying the extemporary gift is improved by the practice thereof 5. It being a compliant with the Papists in a great part of their Service doth not a little confirm them in their Superstition and Idolatry 6. It is found by experience that the Liturgie hath been a great means to make an idle and an unedifying Ministry For the Liturgie 1. Such offence if any was taken not given and they must be irreligious mistakes which stand in opposition to such religious intentions 2. No forrain Church ever in print expressed