Between the late-twelfth and early-sixteenth centuries, much music (both liturgical and non-liturgical) was written in honour of St Thomas of Canterbury. However, in the 1530s his cult became a major target for reformers and, in 1538, Henry VIII (1491-1547) ordered the destruction of his shrine and the obliteration of all music written in his honour. This article will examine how music composed to memorialise St Thomas was treated during the Reformation and Counter-Reformation. It explores the process of self-censorship prompted by Henry’s proclamation on the cult of St Thomas that led to his erasure from liturgical books in England. It analyses the attempts by reformers to discredit music concerning St Thomas, particularly by radical reformer John Bale (1495-1563). Finally, it examines music that was composed by Catholics for St Thomas during the Counter-Reformation and asks what it can tell us about the state of the cult in the late sixteenth century. This approach results in an overview of St Thomas’ cult during the later sixteenth century and contributes to our understanding of changing conceptions of the saint by Catholic communities in the post-Reformation world.

Hugh Hall was a highly sought-after gardener in late sixteenth century England. He worked in the Midlands, specifically in Worcestershire, Warwickshire, and Northamptonshire, and mostly for Catholic families. Hall was a Catholic priest who resigned his parish living after the Elizabethan Religious Settlement, but continued to perform clerical duties such as saying Mass and hearing confession alongside his second vocation as a gardener. Indeed, his esteem as a gardener and, later, surveyor of works was strong enough that he attracted Protestant clients like Lord Burghley and Sir Christopher Hatton despite his adherence to Catholicism. Hall’s two vocations shaped his identity: his sense of self, his manhood, and how others perceived him. Hall’s written garden advice, A priestes discourse of gardeninge applied to a spirituall understandinge, which exists only in manuscript form, exemplifies the fusion of gardening and spiritual life, articulates Hall’s conceptions of manhood, and offers new perspective on how religion intersects with late Renaissance English gardens.

This article seeks to nuance our understanding of how the penal laws against Roman Catholics were interpreted in eighteenth-century England and how English Catholics of the era experienced their status as a penalised minority. Using evidence from Ushaw Library’s Vincent Eyre Mansucripts, it examines how propertied Catholics navigated proscriptions against owning and selling property. Although much scholarship has emphasised the flexibility that the statutes afforded Catholics, this article focuses not on the enforcement of these laws but on the pressure they exerted on Catholics’ daily consciousness. Vincent Eyre, a Derbyshire conveyancer, trained under Catholic conveyancers in London and worked as agent for the tenth Duke of Norfolk in Sheffield. His manuscripts, which consist principally of legal opinions and briefs on conveyancing cases, testify to the pervasive uncertainty under which Catholics laboured as they sought to assert a ‘good title’ to property, protect their faith from legal discovery, and assert their standing as subjects despite laws that disabled them from full belonging to the nation. This article builds on recent work that charts Catholics’ affective experiences in eighteenth-century Britain as their dynamic contributions in the period are increasingly recognized.