"12. Let none, being from home about business, (and hoping to return at night,) presume foris manducare, 'to eat abroad."

Eat abroad This canon was afterwards so dispensed with by the abbot on several occasions, that it was frustrate in effect, when monks became common guests at laymen's tables.

"13. Let the Completory be solemnly sung about seven o'clock at night."

Completory-Because it completed the duties of the day. This service was concluded with that versicle of the psalmist: "Set a watch, O Lord, before my mouth, and keep the door of my lips," Psalm cxli. 3.

"14. Let none speak a word after the Completory ended, but hasten to their beds."

Speak a word-For, they might express themselves by signs, and in some cases whisper, but so softly that a third might not overhear it. This silence was so obstinately observed by some, that they would not speak, though assaulted with thieves, to make discovery in their own 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 Sodomy, whereof many were detected, and more suspected in after-ages. One room -For the comfort of their mutual society.

"16. Let them sleep in their clothes, girt with their girdles, but not having their knives by their sides, for fear of hurting themselves in their sleeps.”

In their clothes-Is slovenliness any advantage to sanctity? This was the way, not to make the monks to lie alone, but to carry much company about them.

"17. Let not the youth lie by themselves, but mingled with their seniors."

Seniors 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 suddenly sick; and that this standing candle might be a stock of light, to recruit the rest on occasion.

"19. Let infants, incapable of excommunication, be corrected with rods."

Infants-Such all were accounted under the age of fifteen years, (of whom many in monasteries,) whose minorities were beneath the censures of the church.

"20. Let the offenders in small faults (whereof the abbot is sole judge) be only sequestered from the table."

Small faults-As coming after grace to dinner, breaking (though casually) the earthen ewer wherein they wash their hands, being out of tune in setting the Psalm, taking any by the hand, (as a preface, forsooth, to wantonness,) receiving letters from or talking with a friend without leave from the abbot, &c. From the table-Such were to eat by themselves, and three hours after the rest, until they had made satisfaction.

"21. Let the offenders in greater faults be suspended from table and prayers."

Greater faults-Namely, theft, adultery, &c. And prayersThis, in effect, amounted to the greater excommunication, and had all the penalties thereof.

"22. Let none converse with any excommunicated, under the pain of excommunication."

None-Yet herein his keeper, deputed by the abbot, was excepted. Converse-Either to eat or speak with him. He might not so much as bless him, or his meat if carried by him. Yet, to avoid scandal, he might rise up, bow, or bare his head to him, in case the other did first with silent gesture salute him.

"23. Let incorrigible offenders be expelled the monastery." Incorrigible-Whom no correption with words, nor correction with blows, nor censures of excommunication would amend. Abscission is the only plaster for such an incurable gangrene.

"24. Let an expelled brother, being re-admitted on promise of his amendment, be set last in order."

Last-He was to lose his former seniority, and begin at the bottom. Know, that whosoever willingly quitted the convent thrice, or was thrice cast out for his misdemeanours, might not any more be received.

"25. Let every monk have two coats, and two cowls," &c. Two-Not to wear at once, (except in winter,) but for exchange whilst one was washed. And when new clothes were delivered them, their old ones were given to the poor.

"26. Let every monk have his table-book, knife, needle, and handkerchief."

Needle-To mend his own clothes when torn. HandkerchiefWhich they wore on their left side to wipe away rheum, or, as we may charitably believe, tears, from their eyes.

"27. Let the bed of every monk have a mat, blanket, rug, * and pillow."

Sagum, properly the lower coat of a soldier."

Mat-In Latin matta, the liers whereon are termed by St. Austin mattarii.* A blanket-Lana, in Latin, quasi de lana, saith Varro, made of thick wool.+ No down, feathers, nor flocks used by them: yea, no linen worn on their bodies. The abbot also every Saturday was to visit their beds, to see if they had not shuffled-in some softer matter, or purloined some prog for themselves.

"28. Let the abbot be chosen by the merits of his life and learning."

Merits-Though he were the last in degree, and though he had the fewest voices, the better were to carry it from the greater number. But in after-ages, to avoid schism, upon a parity of deserts, the senior was generally chosen by plurality of votes.

"29. Let him never dine alone; and, when guests are wanting, call some brethren unto his table."

Alone-Such as were relieved by his hospitality are by canonical critics sorted into four ranks :-(1.) Conrira, "guests," living in or near the city, where the convent stood. (2.) Hospites, "strangers,' coming from distant places, yet still of the same country. (3.) Peregrini, "pilgrims," of another nation, and generally travelling for devotion. [These three) invited or inviting themselves into the abbey. (4.) Mendici, "beggars," who received their alms without at the gate.

"30. Let the cellarer be a discreet man, to give all their meat in due season,"

Discreet-He needed to be a good mathematician in the gauges of men's bellies; not allowing all food alike, but proportioning it to their several ages, labour, (for ancient monks did work,) appetites, &c. For this they allege the primitive practice, when all goods kept in common were divided, though unequally for the sums, equally as to their personal necessities: "And they parted them to all men, as every man had need," Acts ii. 45.

"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 convents. But know, this was only anciently used in primitive poor monasteries; our English abbeys having afterwards cooks, and under-cooks of lay-persons, able to please the palate of Apicius himself.

"32. Let the cook each Saturday, when he goeth out of his office, leave the linen and vessels clean and sound to his successors."

Clean and sound-Severe one canon which I read; that is, "to

• Lib. v. contra Faustum, cap. 5.

† De Lingud Latina, lib. iv.

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receive twenty-five claps on the hand for every default on this kind: "* and still more harsh what another rule enjoineth, "that the cook might not taste what he dressed for others, not permitted to lick his own fingers."† Understand it thus, though he might eat his own pittance, or dimensum, yet he must meddle with no more, lest the tasting should tempt him to gluttony and excess.

"33. Let the porter be a grave person, to discharge his trust with discretion."

Grave-Whose age might make him resident in his place. Dis-. charge-In listening to no secular news, and (if casually hearing it) not to report it again; in carrying the keys every night to the abbot, and letting none in or out without his permission.

We leave this porter in the peaceable possession of his lodge; and, by his leave, are let out of this tedious discourse. Only I will add, as the proverb saith, "The lion is not so fierce as he is painted." So monastical discipline was not so terrible in the practice as in the precepts thereof. And as it is generally observed in families, that the eldest children are most hardly used, who, as yet being but few, and their parents in full strength, are taught, and tutored, and nurtured with much chiding and correction; whilst more liberty is allowed to the younger brood, age abating their parents' austerity, and sometimes turning their harshness into fondness 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 process of time, monks turned very wantons, through laziness and luxury; as hereafter, God willing, shall appear.

IV. OF SUCH ABBOTS WHO ATTAINED TO BE PARLIA-
MENTARY BARONS.

1, 2. Numerous Abbots summoned to Parliament: who afterwards decline their troublesome Service.

THE highest civil honour the English abbots arrived at was, that some were selected to be barons in parliament, and called to be assistants to the king in his great council. To begin at the reign of king Henry III., before whose time the footsteps of solemn summons to parliament are almost worn out: In his time all abbots and priors of quality were summoned thither. Alas! this king lived a long time on abbeys, (the patron fed by his chaplains,) the

• XXV palmarum percussionibus emendetur. Regula magis. cap. xv. sect. 10. † Regula S. Pachomii, artic. xxi.

most of his maintenance issuing out of the purses of priories. It was but fitting, therefore, they should be consulted with who were so much concerned in all public payments. In the forty-ninth of his reign, no less than sixty-four abbots,* and thirty-six priors, (a jolly number,) with the Master of the Temple, were voluntary summoniti, out of the king's free-will and pleasure, (no right that they could claim themselves,) summoned to parliament.

But in after-parliaments the number of abbots summoned thither was fluctuating and uncertain; sometimes forty, as the twentyseventh of Edward I.; sometimes seventy-five, as the twenty-eighth of the same king; fifty-six in the first of Edward II., and yet but fifteen in the second of his reign. Indeed, when parliaments proved frequent, some priories far from the place where they were summoned, the way long, the weather (especially in winter) tedious, travelling on the way costly, living at London chargeable; some priors were so poor they could not, more so covetous they would not, put themselves to needless expenses: all so lazy and loving their ease, that they were loath to take long journeys, which made them afterwards desire to be eased of their honourable but troublesome attendance in parliament.

3, 4. Their Number contracted to twenty-six. Doubtful Barons amongst the Abbots.

At last king Edward III. resolved to fix on a set number of abbots and priors; not so many as with their numerousness might be burdensome to his council, yet not so few but that they should be a sufficient representation of all Orders therein concerned; who, being twenty-six in number, are generally thus reckoned up :(1.) St. Alban's; (2.) Glastonbury; (3.) St. Austin's, Canterbury; (4.) Westminster; (5.) Edmund's-Bury; (6.) Peterborough; (7.) Colchester; (8.) Evesham; (9.) Winchelcombe, [Winchcomb]; (10.) Crowland; (11.) Battle; (12.) Reading; (13.) Abingdon; (14.) Waltham; (15.) Shrewsbury; (16.) Gloucester; (17.) Bardney; (18.) Bennet-in-the-Holm; (19.) Thorney; (20.) Ramsey; (21.) Hyde; (22.) Malmesbury; (23.) Cirencester ; (24.) St. Mary's, York; (25.) Selby; (26.) With the prior of St. John's of Jerusalem, first and chief baron of England. None of these held of mean lords by frank-almonage, but all of the king, in capite per baroniam, having an entire barony, to which thirteen knights' fees at least did belong.

Yet even after this fixation of parliamentary abbots in a set number, the same was eftsoons subject to variety. The prior of Coventry played at in and out, and declined his appearance there.

Dors. Clause 49, Henry III. m. 11, in schedula.