Wylnall.
Fyrste one challes of sylver with a paten parcell gilte weyinge by estimacon viij ounces; iij vestement one of whyte fustian another of blacke chamlett and the thyrd of bleu sarsynet; iij alter clothes; ij cruetts of ledde; a bucket of brasse; iij candelstyks of maslyn; a paxe of brass; a corporas with the case; ij towells; one cheste; a lampe of latynn; ij small bells.
Mem.—That all these parcells before rekened were delyvered unto Richard Forsett, Surveyor to the Kynge’s Majesti, as shall appare by his acquytance, except ij belles the whyche remayne still within the sayd chapell.
A few words in explanation of the above terms may, perhaps, be necessary for the general reader. The chalice and the paten were the vessels used at the Sacrament, the former being the wine cup, which was of silver, and the latter the bread dish, partly gilt. The priestly vestments were those forbidden by the reformed church, and were of different textures for different parts of the Roman ceremonial; the fustian was a coarse piled fabric, or kind of cotton velvet, imported from the East; chamlett, or camlett, was a cloth so called because originally woven from camel hair; and the sarsnett was a thin kind of silk. The altar cloths had to be discarded when the “Mass” was reformed into the “Holy
Communion.” The cruets were pairs of metal jars for containing the wine and the water previous to their admixture in the sacrament of the Mass. The bucket was for use at the font. The candle-sticks were for the lighted tapers upon the altar and in this case were made of maslin, an alloy like brass, but with a harder grain; latten, of which the altar lamp was made, was a similar alloy resembling brass. The pax was a tablet (sometimes of wood, sometimes of bread, though this Willenhall example was of durable brass), on which was a figure of the crucifixion; it was presented in the ceremony of the Mass for the faithful to kiss. The Corporas was the cloth placed beneath the consecrated elements in the service of the Mass. The towels were napkins used in the celebration of the sacred office; it must be borne in mind that all textile fabrics, as well as metals, were far more costly in those days, and the chest was to keep all these valuables in safety.
It is difficult to decide the nature of the “two small bells”; because, if they were the sanctus bells used at the most solemn parts in the performance of the Mass, one a hand-bell rung inside, and the other as a signal outside, they would have been abolished. So, as they were left by the Reformers, they were probably small bells in the steeple or turret.
So much for the changes materialistic brought about at this great religious upheaval of the sixteenth century. Now let us inquire into the more serious and essential changes which occurred in the religious life of the nation at that time.
From a little known Return made in 1586 we are enabled to gather the conditions of the Church of England, as it was found to exist, only 28 years after it had been by law established.
At the Reformation, after the annulling of all “Popish ordinations,” the state of the English clergy became very deplorable. Some of the basest of the people were permitted to become parish priests, a circumstance that gave point to the arguments and contentions of the Puritans.
The Reformers were divided upon the subject, Queen Elizabeth expressing herself as being perfectly satisfied if in each county three or four clergymen could be found capable of
preaching to their congregations. The Puritans, on the other hand, laid great stress on the admonitory value and spiritual importance of sermons and homilies.
By 1586 the condition of the newly-formed Protestant Church of England had become so scandalous in respect of its priesthood that a national “Survey” was undertaken. Of the remarkable facts disclosed by this Return we select from the summaries the following few which relate to this immediate locality:—