St Giles in the Fields

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St Giles in the Fields

Middlesex


Church of St Giles-in-the-Fields
Church of England
Diocese of London
Location
Grid reference: TQ29978126
Location: 51°30’55"N, 0°7’42"W
Address: St Giles High Street
History
Built 1731–1733
Palladian
Information
Website: www.stgilesonline.org

St Giles in the Fields is the parish church of the St Giles district of London. The church is in the heart of urban Middlesex, and in the Diocese of London. The church, named for St Giles the Hermit, began as the chapel of a 12th-century monastery and leper hospital in the fields between Westminster and the City of London and now gives its name to the surrounding district in the West End of London, situated between Seven Dials, Bloomsbury, Holborn and Soho.

The present church is the third on the site since 1101 and was rebuilt most recently in 1731–1733 in Palladian style to designs by the architect Henry Flitcroft. It is a Grade I listed building.[1] and

History

12th–16th centuries

Hospital and chapel

The first recorded church on the site was a chapel of the Parish of Holborn attached to a monastery and leper hospital founded by Matilda of Scotland, consort of King Henry I between the years 1101 and 1109.[2][3][4] The foundation would later become attached as a "cell," or subordinate house, to the larger Hospital of the Lazar Brothers at Burton Lazars, in Leicestershire.[5] At the time of its founding it stood well outside the City of London and distant from the Royal Palace of Westminster, on the main road to Tyburn and Oxford. Between 1169 and 1189, on Michaelmas, King Henry II granted the Hospital the lands, gifts and privileges that were to secure its future. For this he has been credited as a 'second founder'.[6]

The chapel probably began to function as the church of a hamlet that grew up round the hospital. Although there is no record of any presentation to the living]] before the hospital was suppressed in 1539, the fact that the parish of St. Giles was in existence at least as early as 1222 means that the church was at least partially used for parochial purposes from that time.[7]

The Precinct of the Hospital probably included the whole of the island site now bounded by High Street, Charing Cross Road and Shaftesbury Avenue. As well as the Hospital church which stood on the site of the present St Giles there would have been other buildings connected to the hospital including the Master's House (subsequently called the Mansion House) to the west of the church, and the 'Spittle Houses', dwellings attached to the Hospital on the eastern end of the present churchyard including the Angel Inn, which remains on the same site.[8]

St Giles's position halfway between the ancient cities of Westminster and London is perhaps no coincidence. As George Walter Thornbury noted in London Old & New "it is remarkable that in almost every ancient town in England, the church of St. Giles stands either outside the walls, or, at all events, near its outlying parts, in allusion, doubtless, to the arrangements of the Israelites of old, who placed their lepers outside the camp."[9]

Under the Lazar brothers

During the 13th century a Papal Bull confirmed the hospital's privileges and granted it special protection under the See of Rome.[6] The Papal Bull reveals that the lepers were to live as a religious community and that the Hospital precinct included gardens and 8 acres of land adjoining the Hospital to the north and south. The hospital was supported by the Crown and administered by the City of London for its first 200 years, being known as a Royal Peculiar.

In 1299, King Edward I assigned the hospital to the Hospital of Burton Lazars in Leicestershire, a house of the order of St. Lazarus of Jerusalem, a chivalric order from the era of the Crusades.[4] The 14th century was turbulent for the hospital, with frequent accusations of corruption and mismanagement from the City and Crown authorities and suggestions that members of the Order of Saint Lazarus (known as Lazar brothers) put the affairs of the monastery ahead of caring for the lepers.[4] In 1348 The Citizens contended to the King that since the Master and brothers of Burton Lazars had taken over St. Giles's the friars had ousted the lepers and replaced them by brothers and sisters of the Order of St. Lazarus, who were not diseased and ought not to associate with those who were.[10] The Hospital appears to have been governed by a Warden, who was subordinate to the Master of Burton Lazars. The King intervened on several occasions and appointed a new head of the hospital.[4]

Eventually, in 1391, Richard II sold the hospital, chapel and lands to the Cistercian abbey of St Mary de Graces by the Tower of London. This was opposed by the Lazars and their new Master, Walter Lynton, who responded by leading a group of armed men to St Giles, recapturing it by force[11] and by the City of London, which withheld rent money in protest.[4] During this occupation the Order of St Lazarus opposed with armed force a visitation by the Archbishop of Canterbury and many important documents and records were lost or destroyed.[6] The dispute was finally settled peacefully in court with the King claiming he had been misled about the ownership of St Giles and recognising Lynton as legal 'Master of St Giles Hospital' and the Hospital of Burton Lazarus[11] with the Cistercian sale being formally revoked in 1402 and the property returned to the Lazar Brothers.[4]

The property at the time included eight acres of farmland and a survey-enumerated eight horses, twelve oxen, two cows, 156 pigs, 60 geese and 186 domestic fowl.[4] Lepers were cared for there until the mid-16th century, when the disease abated and the monastery took to caring for indigents instead.[4]

The Precinct of the Hospital probably included the whole of the site now bounded by St Giles High Street, Charing Cross Road and Shaftesbury Avenue; it was entered by a Gatehouse in St Giles High Street.[12]

Lollardy and Oldcastle's Rising

The burning of Sir John Oldcastle in St Giles Fields 1417

In 1414, St Giles Fields served as the centre of Sir John Oldcastle's abortive proto-Protestant Lollard uprising directed against the Catholic Church and the English king Henry V. Rebel Lollards answered a summons to assemble among the 'dark thickets'[13] by St Giles's Fields on the night of 9 January 1414. The King, however, was forewarned by his agents and the small group of Lollards in assembly were captured or dispersed. The rebellion brought severe reprisals and marked the end of the Lollards' overt political influence after many of the captured rebels were brutally executed. Of their number, 38 were dragged on hurdles through the streets from Newgate to St Giles on January 12 and hanged side by side in batches of four while the bodies of the seven who had been formally condemned as heretics by the Catholic Church were burned afterwards. Four more were hanged a week later. Finally, on 14 December 1417 Sir John Oldcastle himself was hanged in chains and burnt 'gallows and all' in St Giles Fields.[14]

The famous scene of the meeting of the Lollards at St Giles Fields was later memorialised by Lord Tennyson in his poem Sir John Oldcastle, Lord Cobham:[15]

Template:Poemquote

16th century dissolution and decay.

Dissolution of the Hospital of St Giles and the first parish church

Under the reign Henry VIII, in 1536, the hospital's ownership of certain parcels of land was disputed by the King's commissioners and as a result it was stripped of almost all the lands gifted by parishioners and benefactors since its foundation. This included over 45 acres of St Giles Parish itself[6] and the avowdson of the ancient parish of St Dunstan's Feltham, which was among the earliest gifts to the Hospital[16][6] which were all handed over to the Crown. All this, however, merely anticipated the momentous events of 1544 when the entire hospital, along with the Hospital of Burton St Lazar, was finally dissolved[4] with all the Hospital lands, rights and privileges, excluding the chapel, being granted to the king @John Dudley, Lord Lisle in 1548.[4] The chapel survived as the local parish church, the first Rector of St Giles being appointed in 1547 when the phrase "in the fields" was first added to the name to distinguish it from St Giles Cripplegate.[3][6]

St James's Church, Burton Lazars
A reconstructed image of St Giles church in its late mediæval setting

Perhaps nothing remains of the mediæval church of St Giles however we can reconstruct something of its appearance from the historical record.

According to an order of the Vestry of 8 August 1623, the mediæval parish church stood 153 feet by 65 feet and consisted of a nave and a chancel, both with pillars and clerestory walls above and with aisles on either side. in the 46th year of Henry III or 1262 there is a record of a bequest by Robert of Portpool to the Hospital chapel providing for the maintenance of a chaplain "to celebrate perpetually divine service in the chapel of St. Michael within the hospital church of S. Giles.".[17] Thus we may surmise that the church building was of a tripartite structure likely consisting of side aisles supported on rounded Norman arches and lit by clerestory windows above, leading to separate chapels dedicated to St Michael and St Giles on either side of the central nave which lead to a chancel separated from the body of the church by a rood screen.[6]

There is a further indication, in the Vestry minutes of 21 April 1617, that there was a sort of round tower, spirelet or conical bell turret at the western end of the structure.[18]

Intriguingly, the other remaining mediæval relic of the order of St. Lazarus of Jerusalem in England, the 12th-century Church of St James, which now serves as the parish church of Burton Lazars, Leicestershire, appears quite closely to resemble the description of what St Giles may have looked like in its mediæval state.[19]

The Babington Plot

140 years after Oldcastle's rising, St Giles was the scene of another act of public treason when it played host to the Babington Plot.

The issuance of the papal bull Regnans in Excelsis by Pope Pius V on 25 February 1570 had granted English Catholics licence to overthrow the Protestant English queen and in 1585 a cell of recusants, crypto-Catholics and Jesuit priests hatched a plan in the precincts of St Giles to murder Queen Elizabeth I and invite a Spanish invasion of England with the purpose of replacing her with Catholic Queen Mary.

Babington with his accomplices in St Giles's Fields

The chief conspirators in the plot were Anthony Babington and John Ballard. Babington, a young gentleman of Derbyshire, was recruited by Ballard, a Jesuit priest and Roman Catholic missionary who hoped to do away with the 'heretic' Queen Elizabeth and rescue the Scottish Queen Mary from her imprisonment at Fotheringhay Castle.

The plot was quickly uncovered by Queen Elizabeth's spymaster Francis Walsingham and used by him as a means to entrap Mary. The plan was conceived in talks in held at St Giles's Fields and the taverns of the parish and thus, when the plot was finally exposed, the conspirators were returned to St Giles churchyard to be hanged, drawn, and quartered.

Ballard and Babington were executed on 20 September 1586 along with the other men who had been tried with them. Such was the public outcry at the horror of their execution that Elizabeth changed the order for the second group to be allowed to hang until "quite dead" before disembowelling and quartering.

The fact that Babington had solicited a letter from Mary Queen of Scots expressing tacit approval for the plot led to her execution on 8 February 1587.[20]

The exposure of the plot and the role of the Roman church in fomenting rebellion was to stoke anti-Catholic reaction in the century to come.[21]

17th century, Civil War, Restoration and Plague.

Duchess Dudley's church

By the second decade of the 17th century, the mediæval church had suffered a series of collapses, and the parishioners decided to erect a new church, which was begun 1623 and completed in 1630.[7] It was consecrated on 26 January 1630. mostly paid for by the Duchess of Dudley, wife of Sir Robert Dudley.[3] The 'poor players of The Cockpit theatre' were also said to have contributed a sum of £20 towards the new church building.[22] The new church was handsomely appointed and sumptuously furnished. 123 feet long and the breadth 57 wide with a steeple in rubbed brick, galleries adorning the north and south aisles with a great east window of Stained glass|coloured and painted glass.

The new building was consecrated by William Laud, Bishop of London.[3] An illuminated list of subscribers to the rebuilding is still kept in the church.[3]

Civil War and sectarian conflict

The ruptures in church and state which would eventually lead to the Civil War were felt early in St Giles Parish. In 1628 the first rector of the newly consecrated church, Roger Maynwaring was fined and deprived of his clerical functions by order of Parliament after two sermons, given on 4 May, which were considered to have impugned the rights of Parliament and advocated for the Divine Right of the Stuart Kings.[13]

The controversy would be continued into the 1630s when Archbishop Laud's former chaplain, William Heywood, was installed as Rector. It was Heywood, under Laud's patronage, who began to ornament and decorate St Giles in the High Church, Laudian fashion and to alter the ceremonial of the sacraments. This provoked the Protestant (particularly Puritan) parishioners of St Giles to present Parliament with a petition listing and enumerating the 'popish reliques' with which Heywood had set up 'at needless expense to the parish'[13] as well as the 'Superstitious and Idolatrous manner of administration of the Sacrament of the Lords Supper'.[23] The offending ceremonial was closely described by the parishioners in their complaint to parliament:

They [the Clergy] enter into the Sanctum Sanctorum in which place they reade their second Service, and it is divided into three parts, which is acted by them all three, with change of place, and many duckings before the Altar, with divers Tones in their Voyces, high and low, with many strange actions by their hands, now up then downe, This being ended, the Doctor takes the Cups from the Altar and delivers them to one of the Subdeacons who placeth' them upon a side Table, Then the Doctor kneeleth to the Altar, but what he doth we know not, nor what hee meaneth by it. . .

At this time the interior was heavily furnished by Heywood and provided with numerous ornaments]], many of which were the gift of Alice Dudley, Duchess of Dudley. Chief among them was an elaborate screen of carved oak placed where one had formerly stood in the mediæval church. This, as described in the petition to Parliament in 1640, was "in the figure of a beautiful gate, in which is carved two large pillars, and three large statues: on the one side is Paul, with his sword; on the other Barnabas, with his book; and over them [Peter with his keyes. They are all set above with winged cherubims, and beneath supported by lions."Elaborate and expensive altar rails would have separated the altar from congregation. This ornamental balustrade extended the full width of the chancel and stood 7 or 8 feet east of the screen at the top of three steps while the altar stood close up to the east wall paved with marble.[7]

The result of the parishioners' petition to Parliament was that most of the ornaments were stripped and sold in 1643, while Lady Dudley was still alive.[7]

Dr Heywood was still the incumbent at the time of the outbreak of the Civil War in 1642. As well as Rector of St Giles he had, of course, been a domestic chaplain to Archbishop Laud, chaplain in ordinary to King Charles I and prebendary at St Paul's Cathedral. All this marked him out for special attention after the execution of the King and during the Commonwealth period he was imprisoned and suffered many hardships.[24] Heywood was forced to flee London, residing in Wiltshire until the Restoration in 1660 when he was finally re-instated to the living of St Giles.[24]

In 1645 the parish notes record the erection of a copy of the Solemn League and Covenant in the nave of the church and in 1650, a year after the execution of the King, with the fall of the monarchy seemingly irreversibly settled, an order was given for the 'taking down of the Kings Arms' in the church and the clear-glazing of the windows in the nave.[13]

Following the interregnum, in 1660, Charles II was rapturously received back into London and the bells of St Giles were pealed for three days.[13] Royalism was at its highest pitch. William Heywood was reinstated to his living at St Giles for a short period before being succeeded by the Dr Robert Boreman, previously Clerk of the Green Cloth to King Charles I and a fellow deprived Royalist. Revd. Boreman is remembered best for his bitter exchange with Richard Baxter the Nonconformist leader and occasional parishioner of St Giles.[25]

Revd. John Sharp and the Glorious Revolution

In 1675 Dr John Sharp was appointed to the position of Rector by the influence and patronage of Heneage Finch, 1st Earl of Nottingham and Lord Keeper of the Great Seal. Sharp's father had been a prominent Bradfordian puritan who enjoyed the favour of Thomas Fairfax and inculcated him in Calvinist, Low Church, doctrines, while his mother, being strong Royalist, instructed him in the liturgy of the Book of Common Prayer. Thus he could be seen as bridging the divide within the reformed religion.

Sharp became deeply committed to his ministry at St Giles and indeed later declined the more profitable benefice of St Martin in the Fields so as to continue ministering to the poor and turbulent parish of St Giles.[26] The Rector would spend the next sixteen years reforming and reconstituting the parish from the disorder of the post-civil-war period. He preached regularly (at least twice every Sunday at St Giles as well as weekly in other city churches) and with "much fluency, piety [and] gravity", becoming, according to Bishop Burnet "one of the most popular preachers of the age". Sharp completely re-ordered the system of worship at St Giles around the Established Liturgy of the Book Of Common Prayer, a liturgy he considered "almost perfectly designed".[27] He instituted, perhaps for the first time, a weekly Holy Communion and restored the Daily Offices in the church.[27] Sharp also insisted upon communicants kneeling to receive communion.

In the wider parish he was constant in his catechising of young people and in performing visitations of the sick, often at the hazard of his own life. Somehow he avoided serious illness despite "bear[ing] his share of duty among the cellars and the garrets"[26] of a district already synonymous with plague and sickness. Indeed, his solicitude for his parishioners left him at risk in many ways. He once survived an attempted assassination by Jacobite agents constructed around the pretence of luring him to visit a dying parishioner. He attended with an armed servant and the "parishioner" staged an "instant recovery".[26]

In 1685 Sharp was tasked by the Lord Mayor with drawing up for the Grand Jury of London their address of congratulations on the accession of King James II and on 20 April 1686 he became chaplain in ordinary to the King. However, provoked by the subversion of his parishioners' faith by Jesuit priests and Jacobite agents, Sharp preached two sermons at St. Giles on 2 and 9 May, which were held to reflect adversely on the King's religious policy. As a result, Henry Compton, Bishop of London, was ordered by the Lord President of the Council, to summarily suspend Sharp from his position at St Giles. Compton refused, but in an interview at Doctors' Commons on 18 May privately advised Sharp to "forbear the pulpit" for the present. On 1 July, by the advice of Judge Jeffreys, he left London for Norwich; but when he returned to London in December his petition, revised by Jeffreys, was received, and in January 1687 he was reinstated.

In August 1688 Sharp was again in trouble. After refusing to read the Declaration of Indulgence, he summoned before the ecclesiastical commission of James II. He argued that though obedience was due to the king in preference to the archbishop, yet that obedience went no further than what was legal and honest. After the Glorious Revolution he visited the imprisoned Judge Jeffries, by then known as 'Bloody' Jeffreys, in the Tower of London and attempted to bring him to penitence and consolation for his crimes.

Soon after the Glorious Revolution, Sharp preached before the Prince of Orange (soon to be King William III) and three days later before the Convention Parliament. On each occasion he included prayers for King James II on the ground that the lords had not yet concurred in the abdication. On 7 September 1689 he was named dean of Canterbury succeeding John Tillotson. He was installed as Archbishopric of York in 1691.

The Great Plague in St Giles

The Bubonic Plague or Black Death had first appeared in London in 1348 and persisted recurrently for the next 318 years with the outbreaks of 1362, 1369, 1471, 1479 proving particularly severe.[28]

St.Giles's parish enjoys the unfortunate distinction of having originated last and most severe instance of the plague in London, between 1665 and 1666, a period that has become known as the Great Plague of London. Daniel Defoe records that the first persons to catch the disease were members of a family living at the top of Drury Lane, 350 yards from the St Giles church. Two Frenchmen staying with a local family caught ill of the plague there and quickly died. By 7 June 1665 the diarist Samuel Pepys noticed in the parish of St Giles, for the first time, the scarlet Plague Cross painted on doors:

I did in Drury-lane see two or three houses marked with a red cross upon the doors, and "Lord have mercy upon us" writ there - which was a sad sight to me, being the first of that kind that to my remembrance I ever saw.[29]

By the end of the plague there had been a total 3,216 listed plague deaths in a St Giles parish which had fewer than 2,000 listed households. This is almost certainly an underestimate, however, as the non-reporting of deaths to avoid quarantine measures was widespread. By the end of 1666 the mortal remains of over 1000 parishioners had been deposited in the plague pit in St Giles churchyard with many other corpses being sent to pits at Golden Square and a site which is now at the corner of Marshall Street and Beak Street in Soho.[30][31]

18th–19th centuries, rebuilding and urban expansion

Hogarth's Noon from Four Times of the Day (1738) with St Giles in the background
Looking down the aisle, inside the church

The excessive number of burials in the parish had led to the churchyard rising as much as eight feet above the nave floor.[32] The parishioners petitioned the Commission for Building Fifty New Churches for a grant to rebuild. Initially refused as it was not a new foundation and the Act was intended for new parishes in under-churched areas, the parish was eventually allocated £8,000 (around £1.2 million adjusted for 2023 prices)[33] and a new church was built in 1730–1734, designed by architect Henry Flitcroft in the Palladian style.[3] The first stone was laid by the Bishop of Norwich on Michaelmas, 29 September 1731.[32]

The Flitcroft rebuilding represents a shift from the Baroque to the Palladian form of church building in Church of England and has been described as 'one of the least known but most significant episodes in Georgian church design, standing at a crucial crossroads of radical architectural change and representing nothing less than the first Palladian Revival church to be erected in London...".[32] Nicholas Hawksmoor had been an early choice to design the new church building at St Giles but tastes had begun to turn against his freewheeling mannerist style (his recent work on the nearby St George's Bloomsbury was strongly criticised).[32] Instead the young and inexperienced Henry Flitcroft was chosen and he would take as his inspiration and guide the Caroline buildings of Inigo Jones rather than the work of Wren, Hawksmoor or James Gibbs.[32] Only in the matter of the spire of the church, for which Palladio had no model, did Flitcroft borrow as his model the steeple of James Gibbs's St Martin's in the Fields but even then, in altering the Order and preferring a solid, belted summit, he made it all his own.[32] The wooden model he made so that parishioners could see what they were commissioning, can still be seen in the church's north transept. The Vestry House was built at the same time.[3]

The Rookery

As London grew in the 18th and 19th centuries, so did the parish's population, eventually reaching 30,000 by 1831 which suggests an extremely high density.[3] It included two neighbourhoods noted for poverty and squalor: the St Giles Rookery between the church and Great Russell Street, and the Seven Dials north of Long Acre.[3] These became a centre for criminality and prostitution and the name St Giles became associated with the underworld, gambling houses and the consumption of gin. St Giles's Roundhouse was a gaol and St Giles' Greek a thieves' cant. As the population grew, so did their dead, and eventually there was no room in the graveyard: many burials of parishioners (including the architect Sir John Soane) in the 18th and 19th centuries took place outside the parish in the churchyard of St Pancras old church.

John Wesley, the founder of Methodism is believed to have preached occasionally at Evening Prayer at St Giles from the large pulpit dating from 1676 which survived the rebuild and, indeed, is still in use today. Also retained in the church is a smaller whitewashed box-pulpit originally belonging to the nearby West Street Chapel used by both John and Charles Wesley to preach the Gospel.[34]

The dissolute nature of the area in the middle part of the 19th century is described in Charles Dickens' Sketches by Boz.

Architects Sir Arthur Blomfield and William Butterfield made minor alterations to the church interior in 1875 and 1896.[3]

20th century, war damage and restoration

St Giles escaped direct bombing hits in the Second World War, but high explosives still destroyed most of its Victorian stained glass and the roof of the nave was severely damaged.[3] The Vestry house was filled with rubble and the churchyard was fenced with chicken wire, while the Rectory on Great Russell Street had been entirely destroyed. The Parish itself was in as parlous a state with the theft of the PCC funds and the surrounding area ruined and parishioners dispersed by war. Into this position the Revd Gordon Taylor was appointed Rector and set about energetically rebuilding the church and parish, raising funds for a major restoration of the church which was undertaken between 1952 and 1953. It adhered closely to Flitcroft's original intentions, on which the Georgian Group and Royal Fine Art Commission were consulted[35] The resulting works were praised by the journalist and poet John Betjeman as "one of the most successful post-war church restorations" (Spectator 9 March 1956).[3]

Revd. Gordon Taylor slowly rebuilt the congregation, refurbished the St Giles's Almshouses and reinvigorated the ancient parochial charities. He also worked successfully with Austen Williams of St Martin-in-the-Fields to defeat the comprehensive redevelopment of Covent Garden, stopping the construction of a major road planned to run through the parish, which would have involved the demolition of the Almshouses and the destruction of this historic quarter of London, personally giving evidence before the public inquiry.[36]

After initially welcoming the liturgical and pastoral innovations of the 1960s Rev. Taylor eventually came to see himself and St Giles as defenders and custodians of the traditions of the Church of England, the Established Liturgy and the use of the Book of Common Prayer which he maintained in the Parish with the support of the parochial church council.[36]

("Wikimedia Commons" has material
about St Giles in the Fields)

References

  1. ↑ National Heritage List 1245864: St Giles in the Fields (Grade I listing)
  2. ↑ Dobie, Rowland (1834) (in en). History of the United Parishes of St. Giles-in-the-Fields and St. George, Bloomsbury: Combining Strictures on Their Parochial Government, and a Variety of Information of Local and General Interest. H. Bickers. https://books.google.com/books?id=86lCAAAAYAAJ. 
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 "History". St Giles-in-the-Fields. http://www.stgilesonline.org/heritage-resources/history.php. 
  4. ↑ 4.00 4.01 4.02 4.03 4.04 4.05 4.06 4.07 4.08 4.09 A History of the County of Middlesex - Volume 1 pp 204-212: Physique, Archaeology, Domesday, Ecclesiastical Organization, The Jews, Religious Houses, Education of Working Classes to 1870, Private Education from Sixteenth Century (Victoria County History)
  5. ↑ "St Giles-in-the-Fields | British History Online". https://www.british-history.ac.uk/old-new-london/vol3/pp197-218. 
  6. ↑ 6.0 6.1 6.2 6.3 6.4 6.5 6.6 Parton, John (1822) (in en). Some Account of the Hospital and Parish of St. Giles in the Fields, Middlesex. Luke Hansard and Sons. https://books.google.com/books?id=dSNonQEACAAJ. 
  7. ↑ 7.0 7.1 7.2 7.3 "Church of St. Giles-in-the-Fields". https://www.british-history.ac.uk/survey-london/vol5/pt2/pp127-140. 
  8. ↑ "Site of the Hospital of St. Giles | British History Online". https://www.british-history.ac.uk/survey-london/vol5/pt2/pp117-126. 
  9. ↑ "St Giles-in-the-Fields | British History Online". https://www.british-history.ac.uk/old-new-london/vol3/pp197-218. 
  10. ↑ A History of the County of Middlesex - Volume 1 pp 204-212: Religious Houses: Hospitals (Victoria County History)
  11. ↑ 11.0 11.1 The Burton Lazars Cartulary: A Mediæval Leicestershire Estate. Nottingham: University of Nottingham. 1987. 
  12. ↑ "Site of the Hospital of St. Giles". https://www.british-history.ac.uk/survey-london/vol5/pt2/pp117-126. 
  13. ↑ 13.0 13.1 13.2 13.3 13.4 Dobie, Rowland (1834) (in en). History of the United Parishes of St. Giles-in-the-Fields and St. George, Bloomsbury: Combining Strictures on Their Parochial Government, and a Variety of Information of Local and General Interest. H. Bickers. https://books.google.com/books?id=86lCAAAAYAAJ&q=john+sharp. 
  14. ↑ "Lollard | English Religious Reformers & Mediæval Heresy | Britannica". 20 August 2024. https://www.britannica.com/topic/Lollards. 
  15. ↑ "Sir John Oldcastle, Lord Cobham - Ballads, and Other Poems - Alfred Tennyson, Book, etext". https://www.telelib.com/authors/T/TennysonAlfred/verse/ballads/oldcastle.html. 
  16. ↑ "St. Dunstans Church - Feltham". https://stdunstansfeltham.org.uk/. 
  17. ↑ "Church of St. Giles-in-the-Fields | British History Online". https://www.british-history.ac.uk/survey-london/vol5/pt2/pp127-140. 
  18. ↑ "Church of St. Giles-in-the-Fields | British History Online". https://www.british-history.ac.uk/survey-london/vol5/pt2/pp127-140#p2. 
  19. ↑ National Heritage List 1360836: Church of St James, Burton and Dalby (Grade @ listing)
  20. ↑ Fraser, Antonia (1985). Mary Queen of Scots. Methuen. pp. 635. ISBN 978-0413573803. 
  21. ↑ Wheeler, Carol Ellen (1989). Every man crying out : Elizabethan anti-Catholic pamphlets and the birth of English anti-Papism. doi:10.15760/etd.5845. https://pdxscholar.library.pdx.edu/cgi/viewcontent.cgi?article=4970&context=open_access_etds. 
  22. ↑ "St Giles-in-the-Fields". https://www.british-history.ac.uk/old-new-london/vol3/pp197-218. 
  23. ↑ Saint Giles in the Fields Parish Church (London, England) (November 2012). The petition and articles exhibited in Parliament against Doctor Heywood, late chaplen to the Bishop of Canterburie by the parishioners of S. Giles in the Fields; with some considerable circumstances, worth observing, in the hearing of the businesse before the grand committee for religion and of his demeanour since.. http://name.umdl.umich.edu/A38049.0001.001. 
  24. ↑ 24.0 24.1 pixeltocode.uk, PixelToCode. "William Heywood" (in en). https://www.westminster-abbey.org/abbey-commemorations/commemorations/william-heywood. 
  25. ↑ Dictionary of National Biography, Vol 05 pp 394-395: Boreman, Robert
  26. ↑ 26.0 26.1 26.2 Sharp, John; Sharp, Thomas (1825) (in en). The Life of John Sharp, D.D., Lord Archbishop of York: To which are Added, Select Original, and Copies of Original Papers, in Three Appendixes, Collected from His Diary, Letters, and Several Other Authentic Testimonies. C. and J. Rivington. https://books.google.com/books?id=C6Y9AAAAYAAJ&q=st+giles.  Template:PD-notice
  27. ↑ 27.0 27.1 Hart, A. Tindal (1949). The Life and Times of John Sharp Archbishop of York (1st ed.). London: SPCK. pp. 44–45. OCLC 382510. 
  28. ↑ Gottfried, Robert (1983) (in English). The Black Death: Natural and Human Disaster in Mediæval Europe. London: Hale. pp. 131. ISBN 0-7090-1299-3. 
  29. ↑ "Wednesday 7 June 1665" (in en-gb). 2008-06-07. https://www.pepysdiary.com/diary/1665/06/07/. 
  30. ↑ "Plague Pits in London | Interactive Map" (in en-GB). https://www.historic-uk.com/HistoryMagazine/DestinationsUK/LondonPlaguePits/. 
  31. ↑ "Marshall Street Area | British History Online". https://www.british-history.ac.uk/survey-london/vols31-2/pt2/pp196-208#h3-0002. 
  32. ↑ 32.0 32.1 32.2 32.3 32.4 32.5 Friedman, Terry (1997). "Baroque into Palladian: The Designing of St Giles-in-the-Fields". Architectural History 40: 115–143. doi:10.2307/1568670. SSN 0066-622X. 
  33. ↑ "Inflation calculator" (in en). https://www.bankofengland.co.uk/monetary-policy/inflation/inflation-calculator. 
  34. ↑ "St Giles-in-the-Fields Parish Church | Methodist Heritage". http://www.methodistheritage.org.uk/stgilesinthegfield.htm. 
  35. ↑ St Giles-in-the-Fields Restored, The Times, 14 December 1953.
  36. ↑ 36.0 36.1 "Obituary: THE REVD GORDON CLIFFORD TAYLOR". https://www.churchtimes.co.uk/articles/2009/24-july/gazette/obituary-the-revd-gordon-clifford-taylor. 
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