The Elizabethan Parish in its Ecclesiastical and Financial Aspects Part 2

Of St. Petrock's, Exeter, we are informed that "the parish became so well endowed by donations of land and houses as to enable the wardens to dispense almost entirely with the quarterly collections entered in the earlier accounts."[205] The editor of the Thatcham, Berks, Accounts, writes: "In the early years of these churchwardens accounts the available funds were derived chiefly from the two oldest charities, one called 'Lowndye's Almshouses,' the first account of which is for the year ... 1561 ... to 1562; the other known as 'the Church Estate,' the first account of which begins in 1566."[206]

Summoned by the Bodmin, Cornwall, justices in January, 159-4/5, to make a report as to the parish stock, the representatives of Stratton certify at sessions that their stock "am[oun]ts to the now some of Sixteene poundes, some yeares it is more & some yeares lesse...." And, they continue, "the vsinge of our sayde stocke is by the two wardens & the rest of the eight men w[hi]ch for the same stande sworne, And it is bestowed aboute her ma[jes]ties service, for buyenge of armor, settinge forth of souldiers w[i]th powder & shott.... And likewise for the relievinge & mainetayning of the poore...." They thereupon give the names of the impotent and decrepit persons and orphan children "wholly relieved" by the parish, ten in number, and add that there are upwards of a hundred poor "w[h]ich are not able to liue of themselues, but haue reliefe dayly one thinge or another of the seide p[ar]ish."[207] The little parish of St. Michael's in Bedwardine, Worcestershire,[208] possessed lands and tenements in various parishes, and in 1599 invested 10 in buying two more tenements in Worcester city.[209] Its wardens accounts, we are told by their editor, disclose that there was never any lack of money for parish purposes "in spite of a rather lavish expenditure at times in the luxury of law[suits]."[210] Lapworth, Warwickshire, had many acres of parish land.[211] The churchwardens of St. John's, Glas...o...b..ry, Somerset, return in their accounts the rent of the parish lands in 1588 at 9 13s. 10d.,[212] and, as these accounts show, they occasionally received important sums for fines on changes of tenants.

The various properties managed by the wardens of St. Michael's, Bath, numbered thirty-seven in 1527, yielding a revenue of 11 8s.;[213] and even in 1572 the rent amounted to 11 8s.[214]

Indeed, though parish lands and houses were generally vested as to t.i.tle in trustees (often a numerous and c.u.mbersome body),[215] the churchwardens themselves and sometimes other accountants,[216] who like the wardens were appointed from year to year, usually exercised the actual management. The feoffees existed chiefly for the purpose of making it difficult to alienate the parish properties, "and the larger the trust body the more difficult such alienation was supposed to be."[217]

Contenting ourselves with the above examples, which could easily be multiplied, we pa.s.s on under this same head of general endowments to an interesting form of personal property, viz., cattle, for not only did the wardens derive receipts from parish holdings of real estate, but also from _Endowments of Cows or Sheep_. The Pittington, Durham, Twelve Men, a sort of parish executive and administrative body, enact in 1584 "that everie iiij pounde rent[218] within this parrishe, as well of hamlets as townshippes, shall gras[219] winter and somer one shepe for the behoufe of this church;"[220] and we are told that these "Church Shepe," as they were called, were here one of the chief means of raising funds for parochial purposes.[221] It was the custom of pious donors, especially among the lowly, to leave one or more sheep or cows to their parish. In the year 1559 twelve sheep were thus given or bequeathed to Wootton Church, Hants, by ten donors.[222] These sheep, as well as the parish cows, were often hired out to parishioners, who gave security for their return. Sometimes they were given to poor men at a reduced rent, and thus they served to support the poor.[223]

That the keeping of cattle was a well-recognized source of parish income is seen by the Queen's Injunctions of 1559 in which she alludes to "the profit of cattle" among other sources of parish revenue to be devoted to the poor, "and if they be provided for, then to the reparation of highways next adjoining," or to the repair of the church.[224]

Leaving the topic of general endowments to take up those sources of revenue destined to defray particular forms of expenditure, we find that _Permanent Parish Endowments_ in lands, goods or money devoted to the defraying of _Specific Parish Administrative Burdens_ or _Utilities_ were very numerous in the local doc.u.ments of the 16th century. Sometimes a land or fund was set apart by the donor, or by the parish itself, for the support of a parish servant or officer;[225] sometimes its revenue maintained this or that cripple or blind man,[226] or a number of them; sometimes it was used for feeding the poor,[227] or for buying wearing apparel for them;[228] for setting them at work in houses of correction,[229] or for parish education.[230]

In particular, lands or funds were frequently set apart as special and permanent endowments for the repair of bridges.[231] In fact, the proceeds of parish lands or other endowments might be appropriated to alleviate any tax burden whatsoever. In 1549 it was stated by the wardens of North Elmham, Norfolk, that the net proceeds of the five and thirty or forty acres which they rented out were devoted exclusively towards the paying of the fifteenths due from time to time to the king and his successors.[232]

To ill.u.s.trate the variety of purposes for which parish trusts were created, I cannot do better than quote part of the preamble of the 43 Eliz. c. 4, known as the Statute of Charitable Uses: "Whereas Landes, Tenements, Rentes ... Money and Stockes of Money," it is there rehea.r.s.ed, "have bene heretofore given, limitted ... and a.s.signed ...

some for Releife of aged, impotent and poore people, some for Maintenaunce of sicke and maymed Souldiers and Marriners, Schooles of Learninge ... some for Repaire of Bridges, Fortes, Havens, Causwaies, Churches, Sea-bankes and Highewaies, some for Educac[i]on and p[re]fermente of Orphans, some for or towardes Reliefe, Stocke or Maintenaunce for Howses of Correcc[i]on, some for Mariages of poore Maides, some for Supportac[i]on, Ayde and Helpe of younge Tradesmen, Handiecraftesmen and p[er]sons decayed, and others ... for aide or ease of any poore Inhabitants conc[er]ninge paymente of Fifteenes, settinge out of Souldiers and other Taxes [etc.]...."[233]

As for money and goods left by testators or given _inter vivos_ for _Temporary Expenses_ or _Special Occasions_ (as opposed to the creation of permanent trusts and endowments), we find a constant stream of such benefactions throughout the Elizabethan period.

By the Queen's Injunctions of 1559 parsons are diligently to exhort their parishioners, "and especially when men make their testaments,"

to give to the poor-box, the surplus of which, after provision for the needy, might be devoted to church and highway repair.[234]

Bequests made to the highways or bridges were considered as donated _in pios usus_. "I thinke," wrote a prebendary of Durham Cathedral in 1599, "it also a deade of charitie and a comendable worke before G.o.d to repaire the high-wayes, that the people may travaille saifely without daunger. I therefore will to the mending of the highwayes [etc.]...."[235]

n.o.blemen and wealthy men were expected to help maintain the local poor in particular. Elizabethan ballads celebrate the liberality to the dest.i.tute of an Earl of Huntingdon,[236] of an Earl of Southampton,[237] or of an Earl of Bedford.[238] At the funeral of George, Earl of Shrewsbury, in 1591, eight thousand got the dole served to them, and it was thought that at least twice that number were in waiting, but could not approach because of the tumult.[239]

The churchwardens and overseers of the poor accounts, especially in London and the larger cities, abound with receipt items of gifts from great personages or wealthy merchants.[240]

Owing to the difficulty of investing money because present-day intermediaries were absent between capital seeking employment and would-be borrowers; and because the medieval stigma attaching to money loaned at interest had by no means wholly disappeared,[241] there grew up in Elizabethan parishes a system of laying out money, raised by the parish or donated by benefactors, in various trades, such as wool-spinning, linen-weaving, the buying of wood or coal to sell again at a profit,[242] etc. Sometimes well-to-do parishioners with good credit would themselves borrow parish money, returning ten per cent.

for its use.[243] Usually, however, parish money was loaned gratis, the parish taking sureties for its repayment and sometimes articles of value, being, apparently, not always above doing a little p.a.w.nbroking business.[244] On the other hand, when the parish itself had occasion to borrow money it would occasionally give its own valuables as security. Thus the Mere, Wiltshire, wardens record in 1556 that they have redeemed on the repayment of 40s. to one Cowherd, "borowed of hym to thuse of the Churche," "certeyn sylver Spones of the Churche stocke."[245] Finally, parishes would now and then make some cautious speculation in real estate, such as the buying of a local market or fair with a view to profit.[246]

Leaving the subject of endowments we shall now take up in order the measures which may be called _Parish Expedients for raising money_.

Of all means ever devised for obtaining large sums of money for parish uses, the most popular, as certainly the most efficacious, was the _Church-ale_. Widespread during the first years of Elizabeth's reign, church-ales, for reasons hereafter to be mentioned, ceased to be held in many parishes towards the end of the reign. They const.i.tute, nevertheless, at all times during the 16th century an important chapter in the history of parochial finance. In some wardens' accounts the proceeds of these ales form a yearly recurring and an ordinary receipt item; in others ales were resorted to when some unusually large sum had to be raised, or some heavy expense was to be met, such as the rebuilding of the church tower, the recasting of the bells, the raising of a stock to set the poor to work, or the buying of a silver communion cup.[247] Frequently, also, funds were raised by means of ales called clerk-ales, s.e.xton-ales, etc., to pay the wages of clerks, s.e.xtons and other servants of the parish. "For in poore Countrey Parishes," writes an early 17th century bishop, "where the wages of the Clerke is very small, the people ... were wont to send him in Provision, and then feast with him, and give him more liberality then their quarterly payments [or offerings] would amount unto in many years." Indeed, he continues, since these ales have been abolished "some ministers have complained unto me, that they are afrayd they shall have no Parish Clerks for want of maintenance for them."[248]

Church-ales were usually held at or near Whitsuntide, hence they were also called Whitsun-ales or May-ales in the accounts. If the occasion were an extraordinary one, and it was sought to realize a large sum, notices were sent to the surrounding parishes, say to ten, fifteen, or more, to be read aloud from the pulpits of their respective churches after service, which notices contained invitations to any and all to come and spend their money in feasting and drinking for the benefit of the parish giving the ale. As the day approached for the opening of the ale, which, if it were a great one, would be kept for four or five days or more, all was bustle in the parish to prepare for a feasting which often a.s.sumed truly Gargantuan proportions. Cuckoo kings and princes were chosen, or lords and ladies of the games; ale-drawers were appointed. For the brewing of the ale the wardens bought many quarters of malt out of the church stock, but much, too, was donated by the parishioners for the occasion. b.r.e.a.s.t.s of veal, quarters of fat lambs, fowls, eggs, b.u.t.ter, cheese, as well as fruit and spices, were also purchased. Minstrels, drum players and morris-dancers were engaged or volunteered their services. In the church-house, or church tavern, a general-utility building found in many parishes, the great brewing crocks were furbished, and the roasting spits cleaned. Church trenchers and platters, pewter or earthen cups and mugs were brought out for use; but it was the exception that a parish owned a stock of these sufficient for a great ale. Many vessels were borrowed or hired from the neighbors or from the wardens of near-by parishes, for, as will presently be seen, provident churchwardens derived some income from the hiring of the parish pewter as well as money from the loan of parish costumes and stage properties. When the opening day arrived people streamed in from far and wide. If any important personage or delegation from another village were expected, the parish went forth in a body with bag-pipes to greet them, and (with permission from the ecclesiastical authorities) the church bells were merrily rung out. At the long tables, when the ale was set abroach, "well is he," writes a contemporary, "that can get the soonest to it, and spend the most at it, for he that sitteth the closest to it, and spendes the most at it, hee is counted the G.o.dliest man of all the rest ... because it is spent uppon his Church forsooth."[249] The receipts from these ales were sometimes very large. So important were they at Chagford, Devon, that the churchwardens were sometimes called alewardens.[250] At Mere, Wilts, out of a total wardens' receipts of 21 5s. 7-1/2d. for the two years 1559-61, the two church-ales netted 17 3s. 1-1/2d.,[251] thus leaving only 5 2s. 6d. as receipts from other sources for these two years. At a later period, on the other hand, this relation of receipts was entirely reversed. For instance, in 1582-3 the wardens secured only 4 10s. 4d. from their ale, while proceeds from other sources amounted to 17 9s. 7d.[252]

In the thirty-one years from 1556-7 to 1587-8 in this parish the recorded wardens' expenditures had more than doubled. In the first-named year they had been but 8 I2s. 5d.;[253] in the latter year they had swelled to 18 14s 3-1/2d.[254] This characteristic is true of all Elizabethan church budgets, and the writer has seen a number of them.[255] The Wootton churchwardens enter under the year 1600 the following: "Rec. by our Kingale, all things discharged, xij li. xiiij[s]. jd. ob.," an important sum for the day.[256]

Besides the churchwardens other wardens or gilds sometimes busied themselves with the selling of ale for the benefit of the church. One of these gilds at South Tawton, Devon, records in its accounts for 1564: "We made of our alle and gathering xl l. viijs. viijd."[257]

So important a source of parish income had to be carefully looked after. A church-ale with its attendant festivities for drawing visitors was an important business matter. Accordingly we find the parishioners of St. John's, Glas...o...b..ry, making an order in 1589 "that the churchwardens shall yearly keape ale to the comodeti of the parishe upon payne of xxs. a yere."[258]

In Ashburton, Devon, in 1567 Christopher Wydecomb had to pay 20s. to the wardens "because he refused the office of the drawer of the church ale."[259] At Wing, Bucks, those refusing "to be lorde at Whitsuntyde for the behofe of the church" were fined 35. 4d. apiece.[260] In some places these masters of the revels were called Cuckoo Kings, and the office seems to have gone in rotation like other parish offices.[261]

When invitations had been sent out to surrounding parishes, interparochial courtesy seems to have required the attendance either of the churchwardens or of some other more or less official representatives of the neighboring communities. These representatives carried with them some small contribution made at the expense of their respective parishes ('ale-scot').[262]

Because of the alleged drunkenness and disorderly conduct attendant upon some of these ales, the justices of a.s.size and the justices of the peace attempted in some shires to put them down on various occasions.[263] More effective, perhaps, in doing away with them was the gradual growth of Puritanism.

In conclusion it should be remarked that church-ales seem to have obtained only in Central and Southern England. The huge and thinly populated parishes of the North did not favor the development of an inst.i.tution so essentially social in its character.

_Church Plays, Games_ and _Dances_ were allied in a measure with church-ales, partly because they were sometimes held concurrently with them, partly because they served as a subst.i.tute for the ales when these fell into disrepute. Miracle plays and other pageants were given by certain parishes from time to time, too frequently in the churches themselves, in which case the wrath of the ordinary was called down upon the parish if he heard of them.[264] Some parishes kept various costumes and stage properties, which were hired out to other parishes when not in use.[265] May games, Robin Hood plays or bowers, Hocktide sports and forfeits, morris-dances and children's dances were all turned to the profit of the church, collections being taken up at them.[266] Morris coats, caps, bells and feathers were frequently loaned out for a consideration by wardens to other parishes.[267]

_Church-house_. Here were the brewing kettles and the spits, and here was stored church grain or malt for beer making.[268] Here, too, presumably, the pewter ale pots, trenchers, spoons, etc., which figure in the accounts, were kept. These were hired out to other parishes for their ales.[269] While ale was brewed and drunk in the church-house for the benefit of the parish, and that apparently on other occasions than church-ales, it does not seem probable that the place was often allowed to degenerate into a common ale-house, even though in some parishes it may have borne the name of "church tavern."[270] When not required for parish purposes the church-house was rented out, and rooms in an upper story were used for lodging.[271]

As church-ales fell into disfavor _Offerings_ or _Gatherings_ in church or at the church door became more frequent[272] and more systematized. As time went on these collections were regularly taken up in many parishes every quarter, usually at Easter, Midsummer, Michaelmas and Christmas.[273] Hence the name quarterage.[274] When the proceeds went to general church furnishing and repairing, the gatherings wrere sometimes called in the accounts "church works."[275]

As the sum given by each was often noted down in "quarter books" or "Easter books,"[276] and was, on denial, occasionally sued for before the official (together with dues for other purposes--clerk's wages, pew rents, etc., presently to be noticed), an "offering" might become virtually an a.s.sessment or rate.[277]

We come now to _Communion Dues_, or _Collections_ taken up at the time of communion.

"_Paschall money_" is defined in a vestry order of Stepney parish, London, in 1581 as a duty of 1d. paid by each communicant at Easter "toward the charge of breade and wine over and besides theyre offering mony due unto the vicar." These paschal dues, the order further informs us, had long been farmed by the vicar for 40s. yearly. But now the yield of a penny from each communicant was "thought a thing so profitable and beneficiall," that only as a special mark of favor was the vicar to continue to farm it, but at 4 thenceforth instead of at 40s.[278] "_Easter money_," an expression found not infrequently in the accounts, may have referred to the same payment, or it may have designated the offering which generally followed the celebration of communion,[279] taken up, doubtless, from all those present, whether communicating or not, the proceeds of which might go to the minister or to the parish according to agreement or custom.

Though the Second Edwardine Prayer Book (1552) provided that the elements were to be found by the curate and the wardens at the expense of the parish, which was then to be discharged of fees, or levies on each household, nevertheless, we meet with _Communion Fees_ or with house-to-house levies to defray the cost of bread and wine in many parishes during Elizabeth's reign.[280] In order to ensure payment of the communion fee, tokens (or as we would say today, tickets) were provided in some parishes which were first to be handed in before the ministrant admitted the applicant to reception.[281]

In a number of parishes a fine wine such as muscatel or malmsey was provided for the better sort, or the masters and mistresses, while the servants, or poorer folk, were served with claret.[282] Indeed where all were compelled to communicate thrice yearly the cost of wine was a very serious item.

_Collections for the Holy Loaf_, that is, blessed but not consecrated bread, which went to defray the costs of administering the Eucharist, occur in some of the earlier Elizabethan accounts.[283] Surplus communion fee money, or communion offerings were devoted to the care of the poor and other expenses.[284]

The heading _Clerk's Wages_, which is so often met with in the wardens' receipt items, frequently serves (as do several other special headings) as a mere peg on which to hang a collection for various or even for general parish expenses.[285]

_Pews_ and _Seats in Church_ were often made a source of revenue. Thus at St. Mary's, Reading, it was agreed in 1581 by the chief men of the parish, in order to augment the parish stock and to maintain the church, because "the rentes ar very smale," that those sitting in front seats in the church should pay 8d., those behind them 6d., the third row 4d., and so on.[286]

At St. Dunstan's, Stepney parish, London, a book was made by the wardens "whearein was expressed the pewes in the whole Church,"

distinguished by numbers. "Also there was noted against everie pewe the price that was thought reasonable it shoulde yeeld by the yeare.... The w[hi]ch rates by this vestrie is allowed and confirmed to be imploied to the use of the parish Church." When a few months later it was determined to build a gallery because the congregation needed more seats, it was also settled that the cost should be met by a year's pew rent in one payment down, over and besides the usual quarterly payments for seats.[287] Sometimes the seats were sold outright and for life only.[288]

_Mortuary Fees_ were a source of revenue in almost all parishes, and sometimes an important one.[289] Consequently tariffs of fees were drawn up in various places. So much is charged for interment within, so much for burial without the church; so much for a knell according to duration and according to size of the bell; so much for the herse--a sort of catafalque--so much for the pall, the fee varying from that charged for "the best" to that charged for "the worst cloth"; so much if the body is coffined or uncoffined, most of the dead being buried in winding sheets only, though the parish provided a coffin for the body to lie in during service in church and for removal to the graveside.[290] So, too, one fee was charged for interring a "

great corse," another for a "chrisom child."[291] All, in fact, is tabulated with minute precision, the minister getting certain fees for himself alone, and sharing others with the parish; and so of the clerk and of the s.e.xton, if any. Among other reasons alleged by the vestry of Stepney parish for dismissing their s.e.xton in 1601 was because he made "composic[i]on with diu[er]s & sundry p[ar]ishoners for the duties of the church to the hinderannce & great damage of the bennefitt of the church & p[ar]ishoners."[292]

_Fees_ for _Weddings, Christenings_ and _Churchings_, and for the ringing of the bells (at marriages), together with the _Offerings_ taken up on these occasions, might form a source of revenue to the parish, either going directly into the parish coffers, or being paid in whole or in part to minister, clerk or s.e.xton, who, after all, had to be supported by the parish (or otherwise), being essential officers or servants.[293]

The parish poor and the parish church derived an uncertain, but by no means negligible, income from the product of _Fines for various Delinquencies_.

In the previous chapter fines for non-attendance at church have been alluded to.[294] A contemporary, writing in 1597, refers to these as an important fund for the support of the poor if duly levied. He writes: "Whereunto [he is speaking of various means to alleviate poverty] if we adde the forfaiture of 12 pence for euerie householders absence from Church (man and woman) forenoone and after, Sunday and holiday (according to the statute without sufficient cause alledged) to be duely collected by Churchwardens and other appointed to that end, with the like regard for Wednesday suppers: there would be sufficient releefe for the poore in all places ...."[295]

Ecclesiastical courts sometimes condemned offenders to pay a fine for the use of the poor.[296] Sometimes they commuted a penance for money to go to church-repair or to the parish poor.[297] The churchwardens or overseers of the poor accounts also mention fines received for profanation of the Sabbath and for offences during service time.[298]

The Star Chamber often condemned offenders, especially enclosers of cottage land and engrossers of corn, to fines for the benefit of the poor.[299] Finally, most parishes derived some income from fining men various sums for refusing parish offices; for neglect of duty when in office; and for not attending duly called vestry meetings. Sometimes a parishioner would pay down a large lump sum for exemption forever from all offices served by the parishioners.[300]

Yet another irregular but appreciable means of revenue might be cla.s.sed under the heading of _Miscellaneous Receipts_.

As the parishioners were always eager to turn an honest penny for their own benefit, no possible source of receipts was neglected. If, for instance, any part of the church or the church premises might, temporarily or permanently, be rented out without drawing upon the community the censure of the ordinary, the parishioners were happy to do so. Owners of structures of any kind encroaching upon the churchyard, or other church land, were promptly made to pay for the privilege.[301] Occasionally parishes derived more or less large sums from the sale of parish valuables. The sale of costly vestments, embroideries, hangings, images, chalices, pyxes and other church furnishings and ornaments condemned as superst.i.tious by the Anglican church, brought some income to the wardens of most parishes during the first years of Elizabeth. Examples will be found in all the accounts.

Now and then, too, a parish would make a large sum from the sale of the wood or other products of parish lands.[302] A fairly common item in city parishes especially were fees paid for licences to eat flesh during Lent and on other legal fast days.[303]

When an Elizabethan parish undertook some work on a great scale, such as the rebuilding of its church, or of the church steeple; or, again, when it had suffered great losses by fire or flood, it solicited through _Begging Proctors_ the _Contributions of Outsiders_, sometimes from all parts of England.[304]

To terminate our enumeration of means of raising money, or of contributions of all sorts on which the wardens could count (as apart from rates, properly so-called), we might mention _Fixed Contributions_, of money or of labor, issuing out of certain tenements; and _Annual Payments to Mother Churches_. Certain lands or houses, generally ab.u.t.ting on the church grounds, had fixed upon them the obligation to repair a certain portion of the churchyard enclosure, Tenement X, so many feet of fence, Tenement Y, such a portion of brick or stone wall, and so forth.[305]

Sometimes also certain houses or lands are spoken of as yielding so much a year for the repair of the church and the support of the poor.[306] Incidentally we might mention--though hardly connected with parish finance--certain payments for church repair, etc., claimed of old by some cathedral churches from the parishes of the diocese.

Originally a tax varying from a farthing to a penny for each household (hence the names "smoke farthings," "hearth penny," "smoke silver"), the payments were commuted for a small lump sum exacted yearly. Thus we find in the Elizabethan accounts mention of "St. Swithin farthings;"[307] of "Ely farthings;"[308] of "Lincoln farthings,"[309]

etc., according to the _name_ of the cathedral to which they were paid; or, again, of "Whitsun farthings;" of "Pentecost farthings,"

etc., according to the _time_ of the year at which the payments were made.[310] These payments must not be confused with "Peter's pence,"

which had before the Reformation been paid by English parishes to Rome.[311]