Isidor Volat. Platina D. Barns Some make Pope Theodorus author of it which liued about the yere of our Lorde 613. Chron. Fasciculus Temporum Durandus Guilielmus Durandus sayeth y e Saincte Ambrose made the benediction or prayer wherewith the Paschall Taper is halowed on Easter euen He sayeth moreoueÌ„r that Augustinus and Petrus Diaconus the Monke made also other benedictions whiche are not in vse Rat. di offi Of Oyle and Creame and of the halowing of the same POpe Clement the fyrst brought fyrst of all the Oyle Creame into the Church In the yere of our Lord .92 Some attribute this ceremonye to Pope Siluester the fyrst In the yere c. 315. Chron. Lib. Concil Pope Fabian ordayned y t the Oyle and Creame which are vsed to be kept in the Chrismatorye for sundrye purposes and vses should be renued euery Maundye Thursdaye and y t the olde shuld be brent For saith he it is a new sacrament therefore must it alwaies be renued and the olde brent De conse Dist. 3. Cap. In literis Plat. Volat. Fascicu Temp. Polyd. Pope Siluester the fyrst gaue straight charge y t neither deacoÌ„ nor priest shuld presume to halow Oyle and Creame but only the Byshop In the yeare c. 315. Lib Concil Pope Anastasius the fyrst commaunded that so soone as the Byshop hath halowed the Oyle and Creame either the Subdeacons or the Deacons with all expedition should carrye it vnto all the Churches thorowe out the diocesse that it may be in a readinesse agaynste Easter day In the yeare of our Lorde 404. Lib. Concil Chron. Of the Fire on Easter euen and of the Halowing therof POpe Zozimus ordayned not only y e Paschall Taper to be halowed on Easter euen but also that a Fire shoulde be made in euerye Churche on that day and halowed againe that the Paschal should be lightned with the flame of that Fyre and al other candles in the Churche In the yeare c. Chron. Germ. Of Halowing the Fonte on Easter euen POpe Pius the firste brought in the halowing of y e Fonte In the yere c. 147. Plat. Sabell Pope Leo Pope Damasus and S. Ambrose added the Exorcismes or coniurations and the benedictions or blessings with the other solemnities that be vsed at y e halowing of the Fonte as droppyng the candle into it the priestes breathing into it the deuiding and casting out of y e water c. Chron. Germ. Guil. Durand in Rat. di off Of halowing new Frutes POpe Eutichianus decreed that all new frutes but specially Beanes Grapes shuld be blessed coÌ„secrated and halowed vpon the altare In the yere c. 276. plat polid D. Barâ—s Of Fasting SAint Peter the Apostle of Christ first Pope of Rome as the Papistes fayne where he lyued by the space of xxv yeares and reygned the great and high Byshop ordayned that both Aduent and Lent shoulde be solemnely deuoutly fasted of all christen people in the remembraunce of the first and seconde comming of our Lord Iesu. In the yeare of our Lord. 36. IoaÌ„ Laziar Chron. Angl. Durand Guilihelmus Durandus sayth that after the mind of S. Gregory de consecrat dist â— Lent is counted to begynne on the firste Sondaye in Lent and to ende easter euen whiche tyme sayth he containeth xlii dayes of the which take away the sixe Sondayes so there remayne onelye 36. dayes Therefore that the number of forty dayes whiche Christe fasted might be perfited the aforesayd Pope Gregory added and put to Lent foure dayes of the weeke that go before that is to saye Wednesday Thursdaye Frydaye and Saterdaye De consecra dist 5. Quadragesima Durand in Rat. di off Telesphorus as other affirme whiche I thinke to be more true appoynted firste of all Lent to be fasted before Easter And he moreouer added an other weeke to it whiche is commonlye called Quinquagesima This weeke he coÌ„maunded the priestes to fast more than the laytye bicause they whiche ought to be holier than the reaste shoulde in this ordinarye faste shewe more abstistinence than other In the yere of our Lord. 139. Lib. Concil Euseb. Sabell Polid. D. Barnes In a certain Sinode holdeÌ„ at Nice it was ordained that the fasting of Lent which before endured from the sixt day of Ianuarye vnto the sixtenth daye of February should begyn and ende as it is now vsed Chron. Ranulphus Cest. Carcombertus king of Englande was the first that commaunded the inhabitantes of England to fast Lent about the yeare of oure Lorde 645. Sigeb in Chron. Pantal. Pope Gregory the second made a decree that christen men should fast also on the thursdayes in Lent which was neuer vsed afore and that there should be solemne massing also on those daies in Churches But Pope Melchiades ordayned that no man shoulde faste the Thursday no more than the Sonday For sayth he as the sonday was soleÌ„ne bicause of the resurrection of the Lord so lykewise ought thursdaye to be bicause on that day Christ instituted his supper and ascended into heauen In the yeare of our Lord. 729. Sigebertus in Chron. Guil. Durand Pantal. Pope Siluester the firste ordayned that Wednesday Fryday and Saterday should be fasted euery weeke thorow out the yeare As for Sondayes thursdayes he woulde haue them be kept merely holy with double feast as they vse to say in holy kitchin For on the sondaye sayth he tâ—e Lorde Iesus rose vp from death to lyfe and on the Thursday he ascended into heauen he instituted the Sacrament of his body and made the holy creame In the yere of our Lord. 315. Bergom Pope Gregory the seuenth renewed the saterday fast and commauÌ„ded that there should be no fleshe eaten of Christians that daye In the yeare c. 1073. Plat. Volat. Nauclerus Ioannes Stella de consec dist 5. caâ— Quia dies Sabathi Many attribute the Saterday fast to Pope Innocent the firste In the yeare c. 408. Grat. Sabel Fasci Temp. Pantal. And Pope Innocentes reason why men should fast the saterday is this First bicause on that daye Christ lay buried in the Sepulchre Secondely bicause his disciples for verye sorowe fasted that day Lib. Concil Chron. Chronicarum Alb. Crantzius Notwithstandynge Guilihelmus Durandus saith that Pope Innocent made a constitution y t the saterdaye in Lent should not be fasted bicause the Lorde rested in the sepulchre on the saterday â—or a token of the quietnesse and reast that we shall hereafter haue wherein â—â— in the Festiualle on this manner Good freÌ„des this weeke ye shall haue Imber dayes that is Wednesday Friday and Saterday the which dayes Calixtus the Pope ordayned foure times in y e yeare to all that be of conuenable age to fast for certayne causes as ye shall heare Our olde fathers fasted foure times in the yeare agaynste foure high and solemne feastes and if we will shewe vs good children
no misfortune came vpō vs. But since we left to burne incense and to do sacrifice to the Queene of heauen we haue had scarcenesse of all thinges and perished with the sweard and hunger Last of all when we womē did sacrifice and offered to the Queene of heauen Did we make her cakes poure vnto her drinke offerings without our husbandes willes And as the vnfaithfull ▪ Israelites in wildernesse grudged against God his ministers saying Wherfore hast thou brought vs out of Egypte for to die in the wildernesse For here is neither bread nor water our soule lotheth this light bread Oh who shall geue vs flesh to eate We remember the flesh that we did eate in Egipt for nought ▪ and the Cuccumbers and Melons Leekes Onions and Garleeke But now our soule is dryed away For we cā see nothing els ▪ saue Manna Would to god we had dyed by the hād of the Lord in the lād of Egipt when we sat by the fleshe pottes and when we did eate bread our bellies full c. These aduersaries of gods word yea Eathnishe Epicures and beastly bellygods consider not how in the tyme of Antichrist that is to say of the Deuill and the Pope when all darke ignorancie and ignoraunt darknesse reigned when Papistrie and false Religion only florished when supersticious hypocrites alone ruled and ruffled there was muche more scarcenesse penurie dearth of all things than is now in the blessed tyme of the glorious ltght of Christs most glorious gospell Rede we not that euen in this Realme of England as I may passe ouer with silence the stories of other nations so great penurie scarcenesse dearth of grayne was found that the Inhabitantes thereof were compelled to make them bread of Pease Beanes Tares Fitches Acornes Ferne rootes c Chaunced not the like thing almost in one of the yeres of Queene Maries reigne now of late Was the worde of God and the preaching therof cause of so great miseries But then was there hygh silence of Gods word neither was the trompet of Christes gospell freely blowen Was the want of Masse occasion of it Masses swarmed in euery corner and countrey with all other idle inuētions of Antichrist Whatsoeuer the deuill and the pope at any tyme brought to the Churche was in those dayes most diligently practised yet notwithstāding such so great miseries thē chaūced as in the time of the gospel y e like was neuer foūd Yea with the gospel al good things were geuē vnto vs and to this our Realme of our moste mercifull father whiche we also at this presēt most abundaūtly do enioye thorow the singular benefite of the Lorde oure God so that the aduersaries of Gods word haue no iust and worthy cause to cōplaine of the scarcenesse of thinges wherof is so great abundaunce and plenty in this our land that we haue not onely sufficient for the sustentation of our owne coūtreymen but also of many thousands of straungers ▪ whiche lykewise do inhabite thys oure Realme But this from the beginnyng hath bene the propertye alwayes of Sathan and of his ministers if any aduersitie chaunce to commō weale where gods word reigneth streight wayes the cause thereof is imputed and ascribed to the worde of God and to the Preaching of the same as we haue diuerse examples both in the holy Scriptures and also in the Ecclesiasticall writters Whē God plaged the world with great dearth and famyne for their Idolatrye and wickednesse of life so that it reygned not vpō the earth by the space of three yeares syx monethes was not the occasion therof laid to the Prophet Helias charge to hys Preachynge Were not these the wordes of kynge Achab to the aforesayd Prophete and preacher of Gods worde Arte not thou euen he that troubleth Israell But the Prophet answered said vnto him It is not I that haue troubled Israel but thou thy fathers house in that ye haue forsaken the commmaundementes of the Lord and haue followed Baal Was not heresie sedicion treason layde to Christes charge when none was so free frō thē none more pure either in doctrine or life yea none to be compared vnto him being in dede incomparable in all Godlynesse goodnesse and vertue We haue found this fellowe sayd his aduersaries to Pilate peruertyng the people and forbiddynge to paye tribute to Cesar. If he were not an euill doer we woulde not haue deliuered hym vnto thee He is giltie of death To y e galowes with him to the galowes with him Likewise when the byshops hye priestes were afrayde of the inuasions of the Romanes and of taking away their liuinges and promotions was not all the matter laied vpon Christ his doctrine Were not these their wordes What do we For thys man doth many miracles If we let hym scape thus all men will beleue on hym and the Romanes shall come take away both our roume and the people Perceaue ye not howe we preuaile nothyng Beholde all the whole worlde goeth after him Reade we not also that the Apostles of Christe were accused of like faultes that that may be found true which Christ said The seruaunt is not greater than his Lord nor the disciple is not aboue hys master It is ynough for the disciple that he be as his Master is and that the seruaunt be as his Lord is If they haue called the Lord of the house Belzebub howe much more shall they call them of his housholde so Was not all the hurly burly sedition commotion strife contention debate insurrection c. imputed vnto them and their doctrine Were not these the words of their aduersaries when they brought them before the Rulers and head officers These men trouble our citie seing they are Iewes and preach ordinaunces whiche are not lawfull for vs to receaue seing we are Romanes Did not Paules enemies thus report of him This is the man that teacheth all men euery where againste the people and the law and this place He hath also brought Grekes into the temple and hath polluted thys holy temple Was it not layde to Paules charge also that he made an vproure and ledde out into the wildernesse foure thousand men that were murtherers And as what so euer plage or mischiefe chaunced in the Apostles tyme was euer imputed to them and to their doctrine so likewise came it to passe with the holy fathers and other good Christiās that succeded them as we may see not only in histories but also in other writers as in s. Cipria ▪ Contra Demetrianum and in Tertulian in Apollogi tico aduersus gentes c. And therfore no maruell though that same wickednesse be shewed at this daye agaynste the worde of the Lord seing that Sathan is alwayes one and is no changelyng seing also that he is nowe of no lesse power and will to worke the same malice enuye and mischief against the Religion of
we kylled al the day lōg and are counted as shepe appointed to be slayne As I may among many touche one Ecclesiastical history What shall I speake of the vnhappye time of that most vnhappy and wicked heritike Arrius Although the Fathers of the councell Nicene did iudge truly rightly according to the doctrine of the holy Scripture of the true euerlasting diuinitie or Godhead of Christ the Sonne of God Yet not long after that wicked heresie of Arrius dyd so preuaile and take roote in the heartes of men that it was not receaued only in one realme or two but also Pope Liberius Bishop of Rome with the Emperoure and all the East parte of the world admitted that most damnable heresie to be most sounde and wholesome doctrine persecuting most cruelly al such as defended the cōtrary whereof was a very little number as Athanasius Paulinus and verye fewe other Byshops whiche by no meanes would geue place to so great furour and madnesse although most miserably entreated In a Councell also holden at Nice a great nūber of Byshops with other gathered there together consented to disanull and put away the mariage of Priestes or spirituall ministers contrary to the practise of gods Churche from the begynning and contrary to the doctrine of the holy ghost which saith Wedlocke is honourable among all men and the bed vndefiled for what purpose I knowe not nor with what reasōs persuaded am I able to say Notwithstanding the holy and blessed Confessour Pahnutius although vnmaried withstood them all and by no meanes would consent vnto theyr entreprise and deuise but franckely and freely confessed that the mariage of Ministers is honourable and that it is chastitie for a man to lye with his owne wyfe By thys meanes he persuaded the councel that they proceded no further in this matter but sette euerye man at hys lyberty to marrye or not to marrye Whoe seeth not nowe howe foolyshe a thynge it is and muche vnworthye a Christen man to leane to the multitude whiche for the moste parte is nothynge elles than a beaste of manye heades Seyng we haue euidentlye shewed that the greater parte in matters that appertayne to Christes Religion is alwayes the worsest parte and the lesser parte dothe more earnestlye embrace the truthe of Gods worde so that not withoute a cause Christ calleth his people a litle flocke ▪ Feare not ye lyttle flocke sayeth Christe for it hath pleased my father to geue you a kyngdome Thys therefore is a vayne obiection of the aduersaries to saye We haue the greater number on our syde therefore haue we the truth on our syde For the deuill the worlde and the fleshe haue a greater company attendyng vpon them than Christe hath vpon hym seyng that the greatest parte of this worlde rather embraceth thinges present than with ioye looketh for thinges to come Finallye some can by no meanes fynde in their hearte to approue and allowe that present state of Religion whiche is nowe receaued among vs bicause it greatlye differeth saye they from the old◠and accustomed order It is demaunded in what points It is answered In these Fyrste The Byshop of Rome is not knowledged and receaued anye more to be Supreme head of the vniuersall Churche of Christe I aunswere We knowe no Supreme head of the Churche by the worde of God but Christ alone and vnder Christe euery Prince in hys owne Realme Secondly The Sacrament is receaued vnder both kyndes I aunswere So hath Christe commaunded saying Drinke of this all ye Also the Apostle so oft as ye shall eate of this bread and drinke of the cup c. Thyrdly The seruice and publique prayer is done in the tēples no more in the latin tong as heretofore but in the common and Englishe speache I answere So hath the custome bene from the beginning in the Church of Christ in al places and is so vsed at this present generally wheresoeuer the Byshop of Rome hath no authoritie And God by his holy Apostle commaundeth vs that in our congregations all thinges should be done to edifie approuing and allowing rather fiue wordes so spokē that they may be vnderstanded than ten thousand otherwise Fourthly All the laudable ceremonies are neglected and set a side as the halowing of salt water bread candles palmes fire ashes c. I aunswere All these are the triflyng traditions of men and haue bene the cause of much Idolatrye and superstition And it is written They worship me in vaine teaching doctrines which are the commaundementes of men Item God is a spirite they that worship hym must worship him in spirite and truth Fiftly Purgatory is denied I answere we know none other purgatorye for the soule but the precious bloud of our Lorde and Sauiour Christe Iesu as it is writtē The bloud of Iesus Christ gods sonne maketh vs cleane frō all sinne Sixtly The Sacrifice of the Masse is vtterly reiected and caste awaye as a pestilence moste hurtfull blasphemous and iniurious to the passion and death of Christ ▪ I answere The word of God teacheth vs in all places that there is no sacrifice for sinne but the death of Christ alone But Christ dreth no more Therfore is there no more sacrifice offered vp for sinne With one only oblation sayth the Apostle hath Christ that euerlasting Byshop made perfecte for euer them that are sanctified Agayn we are sanctified made holye by the offeryng vp of the bodye of Iesu Christ done once for al. Seuenthly The inuocation and intercessiō of Saintes is cleane omitted and left I answere God alone is to be called vpon as he himselfe ▪ commaundeth saying Call on me in the tyme of trouble and I will deliuer thee We knowe by the worde of God no Mediatour no Intercessour but Christ alone as it is written There is one God one Mediatour he sayth not many Mediatoures betwene God and man euen the man Iesus Christ whiche gaue himselfe a raunsome for all men Againe if any man sinne we haue an Aduocate with the father he sayth not Aduocates Iesus Christe the righteous one And he it is that obtayneth mercy for our sinnes not for our sinnes onely but also for all the worlde Item Christ is on the right hād of God and maketh intercession for vs. He saith not Saintes make intercession for vs. And our sauiour Christ him self sayth Whatsoeuer ye aske the father in my name he sayth not in the names of the saītes he will geue it you Eyghtly The article of trāssubstantiation is reiected and cast awaye as an errour or heresie I answere The holy Scripture knoweth no suche article neither haue the holy old fathers euer taught or left writtē such doctrine behinde them It is a new and late inuention brought in by the Pope and his adherentes Saint Paule calleth the Sacramentall bread ▪ not onely bread before the consecration but also after the consecration And our Sauiour Christ calleth
If any mā do infringe break transgresse contemne and condemne this our ordinance euerlasting damnation hang ouer his head and the holy and chiefe apostles of God Peter and Paule be his enemies and immortal foes both in this world and in the world to come yea perish mought he in the lowest part of hell and so be damned for euer and euer withe the deuill and all the wicked Furthermore this Emperoure as the Romanists fayne when he hadde made this donation to the Churche of Rome plucked of the imperial crown made of moste fine golde garnished w t all kind of precious stones pearles and iewels from his own heade and set it vpon pope Siluesters pate for the reuerence y t he bare to s. Peter caused y e Romish bishop to be set vpon a costlye richely appareled palfrey to be solemnely caried aboute thorow the citie of Rome in the presence of al y e citizēs y e Emperour himself running on foote like a lacky by the Popes side holding his horses bridle in his hāde as a most vile page These thinges done y e Emperour Constantine departed from the West parts of the world which he had now giuē ouer to Pope Siluester and to his successors for euer to be s. Peters patrimony with all the priuileges emoluments commodities profites of the same and wēt himselfe into y e East partes euen vnto the citie Bizantium which being in great ruine he repared and amplified beautifying it with many noble and sumptuous buildings called it Constantinople according to his name He caried also with him almost al the noble men of the Romanes and the whole order of y e Senatours with their wiues children bicause the pope and his complices as it maye appere shuld haue elboughroume inough as few to trouble his holines as might be In the yere c. 315. Bartolomaeus Picerius de monte arduo Ioānes Laziardus Edic Constant Policronicon c. But how vayne false forged lying and counterfayte this bragging of the papistes is concerning the donation of the emperoure Constantine to the Sea of Rome and the supremacye of that Romishe bishop aboue all other bishops yea aboue Emperors Kings Princes c. diuers faythful learned expert writers do aboundantly testify Nicolaus de causa Laurentius Valla Antoninus Archiep. Florent Volateranus Hieronimus Paulus Cathalanus Albertus Crantzius Huldrichus Huttenus c. But this is the properti of the papists alwaies to father theyr lies theyr idle inuentions theyre drowsye dreames theyr croked constitutions theyr diuelish decrees c. Upon such as liued manye yeares before and vpon suche as were mē in theyr dayes of great learning and vertue that by this meanes theyr trifeling traditions might seme to be of the greter autority in the eies of the simple and vnlearned people so althoughe plaine erroures yet at y e last thorow the colour of antiquity be receiued for moste manifest verities vndoubted truthes Notwithstāding this must we nedes cōfesse which thīg the histories doe also testify that after y e church of Rome was endowed with temporal possessiōs it was euer after more studiouse of y e world thā of god of secular businesse thā of spiritual excercises of outward pomp pride ▪ thā of inward deuotiō christen holines of making their owne traditions and degrees than of setting forth gods holy commaundements lawes of enriching themselues than of edifyinge the flock of Christ so that not without a cause it is written y t what time the Church receaued temporal possessions y e olde enemy cried with a loude voice in y e ayer This daye is poison shed forth into the Church of Christ. Therfore saint Ierome in vitas patrum saith Sithens that holye Church encreased in possessiōs it hath decreased in vertues according to this cōmon saying Religio peperit diuitias Filia deuorauit matrē y t is to say Religion brought forth richesse the daughter hath deuoured the Mother Polichron Moreouer the Papistes fayne that the aforesaid Siluester being Byshop of Rome the councell of Nice gaue thys priuilege to the Byshop of Rome that he should be aboue all other Byshops as y e emperour is aboue al other kings and that he should be called Pope that is to say the chiefe father or the father of fathers But this is so false that nothing can be more contrary to y e truth For in the councel of Nice which was celebrate by the commaundemente of Constantine the Emperour in y e yeare of oure Lorde .iii. C.xxiiii where also wer present and gathered together .iii. C. xviii Bishops and holy fathers it was determined that the Byshops of Alexandria Antiochia and vniuersally all other primates should haue al the gouernance preheminence of al y e countryes that were nere vnto them as y e byshop of Rome had in Italy c. We will say they y t the old custome and manner shal continue in Egipte Libie and Pentapali which is that y e Bishop of Alexandria shal haue gouernaunce and rule ouer all these for tha◠there is a lyke custome for y e Byshop of Rome In like manner we wil that at Antioche other prouinces euery one shal haue their due honour Moreouer when Faustinus Legate to the byshop of Rome alleaged in y e sixte councell Cartaginense that the bishop of Rome ought to haue the ordering of al great matters in al places by his supreme authoritie he alleaged no scripture for him for at that tyme no scripture was thought to make for it but he alleaged vntruely the fyrst general councell Nicene in whiche Arrius the heretyke was condemned to make for that purpose Which after y e boke was brought forth no suche article found in it but the contrary yet the councel at that tyme sent to Constantinople Alexandria and Antioche where y e Patriarchall Sees were to haue the true copy of y e Councell Nicene which was sent vnto them also frō Rome whether thei sent also for that purpose And after they found no suche article in it but in the fyrst chapter therof the contrary that al causes ecclesiastical shuld eyther be determined within y e diocesse or els if any wer greued thē to appeale to the Councell prouinciall and there the matter to take full end so that for no such causes men shoulde goe out of there prouince y e whole councell Cartaginense wrote to Celestine at y e tyme being Byshop of Rome that since the councell Nicene had no such article in it as was vntruely alleaged by Faustinus but the contrary they desired hym to abstayne after to make any more such demaunde denouncing vnto him that they woulde not suffer any cause great or smal to be brought by appeale out of their countrey therupon made a lawe that no man shuld appeale out of the countrey of Aphricke vpō paine to be denounced accursed Wherewith the
quis Pope Gregory the Seuenth made a decre that the people when they come to Masse should not come empty handed but offer somewhat and specially at principal feasts bicause it is sayd in the law Thou shalt not appeare empty handed before the face of the lord thy God ▪ In the yere of our lorde 173. Dist 32. Cap. praeter In a Councell holden at Rothomage it was enacted that all manner of tenthes either corne or cattayle or of anye other thyng should be duely and truly payde to the priestes If any dyd withholde their tythes after they wer monished of it once twice or thrice wil not amend the decree is that they shal be accused til they haue made worthye recompence and due satisfaction caus 16. Q. 7. C. Omnes deci Of Monasticall sectes and fyrst of Heremites POpe Syluester the first bearyng rule the Heremites firste of all began and inhabited the wyldernesse solitary places The aforesaid Syluester had them in greate reuerence and confirmed their order In the yere c. 315. Ex libro germanico Of the Heremites of Antonies order POpe Syluester the aforesaid being bishop of Rome Antony a mā vnlearned and notwithstanding famous in godly conuersation and notable in workyng miracles began a streight and solitary life in Egipt He was the first Heremite his meat was only bread and water and he vsed daily to fast vntill Sunne sette He wente willingly vnto the wildernesse where many resorted vnto him which made him their Abbote S. Hierome saieth that he wrote vii epistles or letters in the Egiptian speach full of Spirit and mysteries which afterward were translated into Greke Athanasius bishop of Alexandria writeth his life in a complet booke He dyed at Thebaida the 357. yere after Christes byrth the 105. yere of his age The aforesaid Antony with all his brethren went in gray clothing and did eate herbes and rootes They fled all company of men Some saye that they fled into the wildernesses of Egipt for the auoiding of persecution and there lyued together with greate loue geuing themselues to spirituall meditations and heauenly contemplations that by this meanes they might the better haue an eye vnto gods workes and so offred vp to God with a fre spirit and a pure perfect loue serue him in holinesse and righteousnesse all the daies of their life This Antony hath had and yet hath in diuers countreys where the sects of Antichrist raigne many Apes whiche haue laboured to counterfait hym but notwithstanding so far from the faith lyfe and manners of Antony as darknesse is contrarye to lyghte ▪ and Beliall to Christe For where as Antonye sledde into wildernesse that he mighte serue God with the more free conscience and be the lesse ledde awaye with worldly vanities and carnal concupiscences his Apes and coūterfaiters run peakyng into corners and dwell in some oute corner or hole onelye to eschewe labour and to liue ydlely not being content with herbes and rootes as Antonye was but faryng deliciouslye not of their owne trauayl and gettyng but of the labour of other mennes handes and of the sweat of other mennes browes contrary to this commaundement of GOD geuen by the Psalmographe Thou shalte eate the labours of thyne owne handes Agayne In the sweate of thy face shalte y u eate thy bread tyll you returne vnto the earth For earth thou art and vnto earth thou shalt agayne be turned And whereas Antony and his company fledde the companye of all men bicause they woulde not bee corrupted with theyr lewde manners Antonies Apes frequent nothyng more than the fellowship of men and women easy to be founde in fielde in village in towne in citie in noble mens houses in poore mēs cotages They leaue no place vnsought where any thing is to be gotten Agayne whereas Antony and his brethren wēt in homely gray clothing they nowe weare a blacke garmente wyth a blew crosse thereon In thys apparel in theyr long heare and beard in their hatte and staffe in theyr scrip or wallet in theyr midnighte rysing and fewe orisons patteryng dothe all theyr whole religion consiste They haue a Fraternitie wherein they manace and threate folke with sainct Antonies fyre yea they haue brought the matter so farre that in some parties they haue pygges fatted for them and geuen for feare of Saincte Antonies fyre and that theyr swyne and cattaile may the better prosper and beecome the more fruitefull wyth the which pigges these Antichristiā Antonians fatte their owne paunches and make the common people their laughing stockes Histor. tripart 2. cap. 21.503 1 cap. 13. Hier. Polid. de inuent rerum 7. cap. 1. Pantal. Lib. germ Of the Heremites of Paulus order THe yere of our lord 345. was one Paulus an Heremite in Egipt a companion to the aforesaid Antonye which spent his lyfe also in wildernesse They write of hym that when he was xv yeres of age flyeng the promotions of Valerianus and Decius Emperours of Rome thoughe he was of noble progeny and descēded of a right worthy parentage before the worlde yet lefte he all and wente into wildernesse where he dwelt in a lyttle caue by the space of 98. yeres vnknowen to any man lyuing in fasting praier with water and bread herbes rootes and such other nourishmentes as the wildernesse did minister vnto him In the booke called vitas patrum we read that the aforesaid Paulus was wel instructed learned both in the Greke and Egiptian tonge He seing the persecution of Christen men went into a towne much farre from hys countrey and from thence into a mountayne ful of rockes at y e fote wherof was a great and maruelous pytte couered with a stone which he tooke away and loked therein and founde there a much fayre fountaine With this there was in the sayd mountayne diuerse habitations dwellings Paulus then loued the place maruelously lyke as god had geuen it vnto him And there he led a solitarye lyfe in occupying deuout prayers and abstinence maruelouslye Hys vesture was onely of the leaues of the palme tree and his meate was the frute therof These and diuerse other things not altogether to be dispysed reade we in the booke entituled Vitas patrum Of thys Paulus the Heremite or solitarye man ar there rysen and sprong vp certayne Apes and counterfayters which haue a name and an order fathered vpon him and yet to say the truth haue they no more of this Paulus faith prayer abstinence and suche other Godlye and spirituall exercises than some Christen men haue of Christ that is to say the surname onely For all hys ghostlinesse religion fayth lyfe consisteth with them onely in their white garmentes or coules in theyr cappes and pyked staues the colour and fashion of whose apparel we read no wher that Paulus dyd weare the lyke so that I can not tell from whence they haue theyr name and profession
ceremonies must alone be couÌ„ted worthy to beare office in the Church to be reputed and taken for the only pyllars of our mother holy Churche to be had in estimation aboue all men and to be reuerenced as Gods of all men and so many as be of contrarye opinion teaching that our whole saluation commeth only from God thorowe fayth in the bloude of Christ must be adiudged seditious persons sowers of discorde authors of new learning teachers of strauÌ„ge doctrine and heretikes But as I may by coniecture speake my minde coÌ„cerning this ceremonie I thinke verelye that as the ceremony of dealing holy bread on the Sondayes wherof we shal hereafter speake was ordained of y e fathers of Christs Church at that time to put the people in remembraunce of Christes body breakyng so lykewise at the same time was this ceremony of water sprinckling brought into the Churche to put the people in remembraunce of Christes bloud sheadyng on the altare of the Crosse for their sinnes But as the papistes in processe of time lost the signification of holy bread of al other ceremonies therfore ioyned vnto the certain doctrines of error false faith so likewise haue thei done in y e ceremonie of holy water They not knowing the cause of the first instititution haue fayned the holy water as they cal it to be of such and so greate vertue might and power that it is able to put away sinne to geue health both of minde body to make so many holy and pure as be sprinckled with it to geue abundaunce of thynges to dryue awaye deuils to chase awaye all the power of our ghostly enemye yea and to plucke him vp by the rootes and vtterly to destroy him with all his Apostatike aungels to put backe diseases to expell all corrupte and pestilente ayres to dispatche all y e guyles subtilties sleyghtes and disceates of the lurkyng enemye â—o banyshe al thynges that be contratye to the healthe prosperitye and quietnesse of all such as dwel in y e houses where it is sprinckled to geue securitie of hope corroboratioÌ„ strengthning of faith to bring the holy ghost at the laste what not Are not all these things read in their exorcismes coniuratioÌ„s of their bewitched salted water as we haue tofore hearde and in other Popishe treatyses Reade we not these wordes in their Popish primare which we are taught commauÌ„ded to say wheÌ„ we sprinckle our selues with y e water in the Church porche before we enter into y e Church Aqua benedicta sit mihi salus â— vita Praesta mihi domine per hanc creaturam aspertionis aquae sanitatem mentis integritatem corporis tutelam salutis securitatem spei corroborationem fidei nuÌ„c in futuro Whiche is thus Englished The blessed water mought be vnto me health and life Graunt me O Lord by thys creature of the sprincklyng of water health of mynde wholenesse of body defence of health safegarde of hope strengthnynge of faith now and in tyme to come And bicause this their dreame should be of the more credit they haue fathered those their lyes as they do many other of an auncient Byshop of Rome called Alexander the first whiche liued In y e yere c. 119. And here mayest thou see what a lying generatioÌ„ the Papists are as I maye speake nothyng of their pestilent and abhominable doctrine Of Holy Bread THe vse among the Christians was firste of all y t so many as came together into the church dayly for to pray and to heare the worde of God the same should also dayly receaue together the holye communion of the body bloud of Christ. But when the multitude that professed Christ began to encrease and waxed very great so that that order could not conueniently be obserued kepte the auncient fathers of Christes church made a decree y e all y e Christians shuld communicate on the Sondayes together and be no more bounde vnto the dayly communioÌ„ as they to fore were And here of commeth thys sentence of S. Austen Dayly to coÌ„municate I neyther coÌ„mende nor discommend but on the SoÌ„daies to receaue y e communion I would couÌ„cell all men WheÌ„ this receauyng of the communioÌ„ euery Sonday was not done with such deuotion sobernesse and grauitie as it ought to haue bene but thorowe that often coÌ„ming vnto it much dissolution lightnesse was shewed of diuerse people the Elders of Christes Church thought it mete for y t present tyme to take awaye the custome of receauing the communion euery Sonday to appoint that the Christians should receaue the communion together thrice in the yeare y t is to say at Easter at Witsontyde and at the feaste of Christes natiuitie But when this order also was not duly and reuerently obserued it was iudged and thought mete that the people shoulde commonly receaue the Lordes Supper but once in the yeare that is to say at Easter and that in the stead therof bicause the remembrauÌ„ce of Christs passion and death should not be forgotten nor his blessed body breaking and precious bloud sheadyng fall from the remembraunce of the people whiche is preached declared and set forth to the faythful at the Lordes supper by breaking and eating the bread and by pouring out by drinkyng the wine The Fathers of Christes Church instituted the ceremonies of holy bread and holy water to put the people in remeÌ„brauÌ„ce of Christes body breakyng and bloude sheding y â— as they see the bread whiche is distributed euery Sonday of the minister broken on many peces so they should set before the eyes of their mind the breaking of Christs body on the altare of the Crosse for the remission of their sinnes again that as they see the water sprinckled abrode so they should remeÌ„ber that Christes bloud was shed for them on the Crosse by the effusion and sheading wherof they be purged clensed and purified from al filthinesse of sinne iniquitie by thys meanes addresse themselues to be thankefull to God the Father for so inestimable and excedyng greate benefites giuen vnto them in the death of his Sonne And these ceremonies of holy bread and holy water at that tyme were not onely ministred to y e people of the Godly Pastors but it was also euerye Sondaye preached and declared vnto theÌ„ what the ceremonies signified and wherefore they were instituted of the rulers of Christes church eueÌ„ to put theÌ„ in remeÌ„braunce of Christes body breakyng and bloud sheadyng on y e altare of the Crosse for the remission forgiuenesse of their sinnes And it is not to be doubted but the Godly Ministers in those dayes did with sorowfull hearts minister those ceremonies to the people seyng that they for their vnthankefulnesse dissolution of lyfe were depriued of the holy communion of Christs body and bloud and fedde with ceremonies of mans inuention and dyd lykewise diligently exhort the people so to frame
their liues according to the rule of Gods worde that the Elders of Christes Churche seyng their repentaunce and amendement of life might thereby be occasioned to restore vnto them the holy and blessed communion which is the partaking of the body and bloud of Christ. Thus were the ceremonies not altogether vnprofitable to the people of y t age But it is in these our dayes farre otherwise For the ceremonies in the Popish Churches are stil retained but who knoweth the signification and meanyng of theÌ„ The bread is euery Sonday distributed and the water sprinckled but howe ofte is the death of Christe preached But as touching y e ceremonye of holy bread wherof we now speake it is become a vayne tradition and vtterly vnprofytable yea wicked and abhominable as all other popyshe ceremonyes are lykewise For where as it was instituted to put the people in remembrauÌ„ce of Christes body breakyng the priestes deale it vnto thys ende y t the people eating thereof shuld beleue to receaue health and saluation both of body and soule For these are the wordes which they vse in halowing the bread as they terme it takyng vpon them by thys meanes to make the creatures of God more holy than euer God made them Benedic domine hanc creaturam panis qui benedixisti quinque panâ—s in deserto vt omnes gustantes ex his recipeant tam corporis quaÌ„ animae sanitatem That is to say Blesse O Lorde thys creature of bread which didst blesse fyue Loaues in the wildernesse that al that taste of them may receaue healthe both of body and soule What other thyng is thys than to attribute the vertue of oure saluation to a pylde beggarly ceremony which alone commeth of y e meere mercye and gracious goodnesse of God to al men that repent and beleue in Christ Iesu hys onely begotten Sonne and oure alone Sauioureâ— If we maye obtayne health both of bodye and soule by their be witched bread then was Christ promised geuen conceaued borne circumcised persecuted and put to death for oure synnes in vayne yea then was Christ without cause made of God the Father vnto vs wisedome and righteousnesse and sanctifying and redemption y t as it is written He that reioyceth shoulde reioyce in the Lorde We knowe sayth the Apostle y t man is not iustifyed by the workes of the law but by the fayth of Iesu Christ and wee haue beleued in Christ Iesu that wee myght be iustifyed by y e faith of Christ and not by the workes of the lawe bicause no fleshe shall be iustifyed by the workes of the law If we be not iustifyed by the workes of that lawe which God hymselfe commaunded shall we hope to bee made ryghteous by the obseruaunces of mennes triflyng traditions croked constitutions idle inuentions drousye dreames fonde fantasyes antichristian actes deuilysh decrees 〈◊〉 O blasphemous Papistes Of Procession POpe Agapetus the fyrst commaunded the people to goe procession solemnely on sondayes other feastiual daies In the yeare c. 533. Platina Polyd. D. Barnes Guilielmus Durandus writeth that when the people goe a Procession the Belles are ronge to thys ende euen to make the deuills afrayde and to chase them awaye For sayeth he the deuills are wonderfully afrayde when they heare the trompettes of the church militaunt I meane the Belles euen as a Tyraunte is greatlye afrayde when he heareth in hys owne land the trompets of some myghtye Kyng that is his enemye And thys is also the cause why the church when there is any great tempest ringeth the Belles y t the deuills hearyng the trompets of y e euerlasting King shuld be afrayde and trudge away and cause no more tempestes to aryse c. Rat. di off Of Sensing POpe Leo the thyrde brought Sensing into the church In the yeare c. 796. Pol. D. Barns Pantal. Of Candles bearing on Candelmassedaye POpe Sergius otherwise called Pope Swinesnoute coÌ„maunded y t al the people shuld go on procession vpon Candelmasse day and cary candels about with them brenning in their handes In the yeare c. 684. Durand G. Achilles Howe thys candle bearyng on candlemasse day came first vp y t author of our english festiual declareth on thys maÌ„ner Somtyme sayeth he when the Romaines by greate myght and royall power conquered all the worlde for they had great dominion they were so proude y t they forgat God made them diuerse Gods after their own luste And so among al they had a God y t they called Mars that had beene to fore a notable Knight in battayle And so they prayed to hym for helpe and for that they woulde spede y t better of this Knyght the people prayed dyd great worship to his mother y t was called Februa after whiche woman muche people haue opinion that y e moneth February is called Wherfore y e second day of thys moneth is candlemasseday The Romaines thys nyghte went aboute the citie of Rome wyth Torches Candles brennyng in worship of thys woman Februa for hope to haue y e more helpe and succoure of her sonne Mars Then was there a Pope y t was called Sergius and wheÌ„ he sawe Christen people drawe to thys false Maumetrye and vntrue beliefe He thought to vndoe thys foule vse and custome and turne it into Gods worship and our Ladyes gaue coÌ„maundement y t all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship y t they dyd to thys woman Februa doe worship to our lady to her sonne our Lord Iesu Christ. So y t now this feast is solemnely halowed thorowe al Christendome And euery Christen man and woman of couenable age is bounde to come to church and offer vp their candles as though they were bodily with our Ladye hopyng for this reuerence worship y t they do to our Ladye to haue a greate rewarde in heauen and of her sonne our lord Iesu Christ and so they may be syker and it be done in cleane lyfe and with good deuotion c. Of Ashes sprincklyng POpe Gregory the fyrst ordained y t the people on Ashe wednisday shuld be sprinckled with halowed Ashes to put theÌ„ in remembraunce y t they are but earth duste and Ashes In the yeare c. 590. Anselmus Ryd Of Palmes bearyng POpe Gregorye the fyrst also appoynted y t Palmes shoulde bee borne aboute in procession on Palme Sonday Ansel. Ryd Of halowing Palmes Ashes Candles c. POpe Gregorye the fyrste in lyke manner deuised the halowing of Palmes Ashes Candles c. Durand Antonin Of Crepyng to the Crosse. POpe Gregorye the fyrst likewyse broughte into the Churche the Crepyng vnto the Crosse. Sigesb Antoninus Of the halowing of the Paschal POpe Zozimus ordayned that the Paschall Taper shoulde be halowed on Easter euen and set vp in euery paryshe church In y e yere of oure Lorde 414.
Fasâ— TeÌ„p Pope Constantine the seconde whom the seditious tyrannical and superstitious Papistes did afterward violently depose cruelly thrust into a monastery as into a prison and most vnmercifully put out his eyes commaunded that all such should be depriued of their patrimony as reserue and kepe by theÌ„ the Reliques of any saintes In the yeare c. 769. Ioan. Laziard Celestinus Of Pilgrimages POpe Cletus allowed and greatlye praysed Pilgrimages vnto saints but speciallye vnto the Apostles Peter and Paule and sayd That it is more auayleable and profitable for soule health once to visite the aforesayd Apostles at Rome than to faste by the space of two whole yeares In the yere of our Lord. 81. Ranulphus Cestrensis Lib. 4. Fasciculus Temporum â–ª Pope Anacletus excoÌ„municated cursed and pronounced all such gilty of sacrilege as hinder any man to go on pilgrimage or to visite the Sepulchres of saintes In the yeare of our Lord. 101 Lib. Concil â–ª Folid Pope Calixte the seconde ordayned that whosoeuer spoyleth robbeth or hurteth any such as go on pilgrimage to Rome or to anye other holy places of saints the same should be excommunicated accursed Ipso facto In the yeare â—â— 1120. Quest. 24. cap. 3. Si quis Of Pardons WHo was the first Author and InueÌ„tour of the Popishe pardons I haue not hither to readde in any writer excepte Pope Gregory the firste be he whiche greatly corrupted the Church of Christ with his idle inuentions trifeling traditions childish ceremonies c. To allure the people of his time vnto y â— chief and principall temples of the City and vnto the often visitation of theÌ„ he promised them that repared thither at soleÌ„ne feastes cleane remission of sinnes by his pardon And he named the pompouse sacrifices â–ª Stations bicause they were celebrated on certain dayes limitted prescribed by statute This sede sowen by Gregory grew to a rype haruest in his successours afterwarde so y t where as in Gregoryes tyme they may seme to be inuented for allurementes vnto deuotion in theÌ„ that succeded him those pardons may right well be counted to be nothing els thaÌ„ very nets for mony and prouocations vnto al kinde of vice while all the worlde see howe innumerable sinnes be forgeuen of the Bishops of Rome for a slender portion of mony Pope Boniface the eyght appoynted the yeare of Iubile or grace to be kepte euery hundred yeare and graunted to all them that woulde come to Rome visite the temples of the Apostles Peter Paule in the yere of Iubile or grace cleane remissioÌ„ of al their sinnes A paena culpa In the yeare c. 1290. Ranulphus Cestrensis Polid. This Pope was arrogant proude Luciferlike that he shamed not to bost that he was Lord of all the world Tam in temporalibus quam spiritualibus and y â— all Emperours kynges princes owe obedience to him Of this monsture of pride Pope Celestinus hys predecessour prophecied on this maÌ„ner Thou camest in as a Foxe thou shalt reigne as a Lion and die as a Dog Fisciculus Temporum Bartho Carranza Alb. Krantzius Pope Clement the sixe bringing the yeare of Iubile from an hundred yeare which was tofore appoynted by pope Boniface theight vnto fifty graunted to all maner of persons that would come on Pilgrimage at y â— tyme vnto Rome and visite the Church of S. Peter plenariam indulgentiam that is to saye full remission of all their sinnes A paena culpa toties quoties In the yeare c. 1336. â—oan Laziard Polid. Chron. Pope Sixtus the fourth brought the yeare of grace from fifty to xxv yeare confirmyng the olde accustomed pardons In the yeare of our Lord. 1471. Polyd Carran Chron. Pope Alexander the sixt assigned the Iubile and Stations to be had in sundrye prouinces and countreis to the entent that lesse thronge of people and more thrift of money might come to Rome â–ª and so the people shoulde onelye loose theyr money and saue theyr laboure In the yeare of our Lorde 1492. Polyd. Virgil. Chron. Pope Gregory the first ordayned Stacions for euerye daye in Lent thorowe out all the Churches in the Citie of Rome yea and that for the remission and forgeuenesse of sinnes commaundynge the people to frequent and vse them with all harty deuotion and grauntyng to all theÌ„ that walke those stations greate indulgences and largâ— pardons A paena culpa toties quoties In the yeare of our Lord. 590. Ioan. Laeziard Chr. Massaeus Polid. Virgil. Chron. Diuerse Pardons graunted of diuerse Popes for diuers considerations gathered out of diuers bokes writtinges and papers POpe Innocent the eyght hath graunted to euery man woman that beareth the length vpon him of Christes nayles wherwith he was fastned to the crosse the iuste length of euery one of them was nyne inches and worshyppeth them daylye with fiue Pater nosters and fiue Aues and a Crede that he shall haue graunted hym these seuen greate giftes that folowe The firste is he shall neuer dye sodayne death nor euyll death The second is he shall neuer be slaine with sweard nor other weapon The thirde is hys ennemies shal neuer ouercome hym The fourth is poyson nor false witnesse shal neuer greue hym The fifte is he shall haue sufficient goods and honest liuing The sixte is â–ª he shal not dye without the sacramentes of the Church The seuenth is he shall be deliuered and defended from all wicked spirites pestilence feuers and all other maladies To all good christen people disposed to say our Ladyes psaulter within this Churche or churchyard on any of these beades the whiche bene pardoned at y e holy place of Shene shal haue ten thousand yeares of pardon Also for euerye worde in the Pater noster Aue and Credo xxiii dayes of pardon Totiens quotiens Also they are pardoned at SioÌ„ and by that ye shall haue for euery Pater noster Aue and Credo sayd on them three hundred dayes of pardoÌ„ Also vnto al those that the beades do string or cause to be stringed in time of necessitye there is graunted by .ii. Bishops .lxxx. dayes of pardon and gods blessing and theyrs Also ye must say first on the fiue beads fiue Pater nosters fiue Aue Maries and a Crede in the worship of the fyue woundes of our Sauiour Christ. And then after euery Crede say on the first white bead of the fyue Iesu for thy holy name and then on the red beade and for thy bitter passion then on the fyrst black beade saue vs from sinne and shame then on the second blacke beade and endlesse damnation and then on the laste white beade bryng vs to the blysse that neuer shall mysse sweete Iesu Amen The pardon wherof remembryng y e woundes great and smal of our Sauiour Christ is fyue M.iiii C.lxxv yeares of these fyue beades The whole sume of pardoÌ„ graunted of
purgatorye is the Masse For when any soule appeareth to any maÌ„ to haue any helpe he desireth masses prayeth to haue masses songen for him Right as meate and drinke comforteth a maÌ„ when he is feble so the sacrament of y e altare coÌ„forteth y e soules y e masses bene done for It is written in Legenda aurea how a Byshop suspended a prieste bycause he coulde saye none other masse but of Requiem whiche he song euery day deuoutly after hys coÌ„ning Then on a day as the byshop went towards mattens it semed to hym y e dead bodies rose came about hym and sayd Thou haste sayd no masse for vs. And moreouer thou haste taken our priest awaye froÌ„ vs. Loke y t thys be amended or els God will in shorte tyme take vengeance on thee for our sake Then was y e byshop greatly afeard and anon he â—ad the priest syng masse of Requiem as he dyd tofore And so he dyd as ofte as he myghte Also we fynde y e fyshers set their nets in haruest and they tooke vp a great pece of Ise and y t was the coldeste Ise that euer they felte and it woulde not melte for the Sunne And so brought they y e Ise to y e Byshop For he had a great brennyng heate in his foote and it was the coldest y t euer he felte Then spake there a voyce to hym oute of the Ise and sayd I am a soule y e suffereth my penaunce here in thys Ise. For I haue no frendes y t will doe masses for me I shall be deliuered of my penance and y u shalt be whole of thy sickenesse if thou wilt say masse for me And he sayd he woulde sing for him and bad tell hym hys name And euer while he was at masse he layd the Ise vnder his foote and euer as he sayd masse the Ise melted away And so within a while y t Ise was molten and y e soule was deliuered froÌ„ pain and y e bishop was whole of hys sicknesse Then the soule appeared to him w t much ioy sayd With y e masses singing I am brought oute of payne into euerlasting blesse The like fables many diuerse are tolde of Gregorius Magnus of Petrus Cluniacensis of Iacobus de Voragine c. But y e author of y e booke entituled Sermones discipuli rehearseth ten maÌ„ner of things wherwith y e soules y t are in purgatorye maye be deliuered oute of their paynes The fyrst is the setting vp of candles at massetime before y e sacrament or before Images in y e honor prayse of God and of his Saintes The seconde is Sensyng of the Altare when Masse of Requiem is songen for the soules departed with thys inwarde desyre that God will deliuer y e soule from the stenche of purgatorie where it is now punyshed The thyrd is sprinckling of holy water vpon the Sepulchres or graues vpon y e bones of the dead And here must they desyre y t as the heate of thys present fyre is cooled by y e sprinckling of water so likewyse the heate of y e fire of purgatory may be tempered cooled for y e soule y t we praye for thorowe the deaw of the heauenly grace mercye The fourth is Prayer for the dead And here must we direct our praiers vnto saints in heauen for the soules y t are in purgatorye y t they may make intercession for theÌ„ vnto God for they may do much with God And for thys cause we send y e saints vnto y e heauenly king as massengers y t they may obtayne of that King indulgence pardon and fauour for those soules Therfore must we in thys behalfe deuoutly pray to s. Mary to S. Peter c. The fyft is oblations and offeryngs for y e soules departed y t they may be deliuered from the dets which they owe vnto God â–ª The sixt is fastings watchings afflictions knelings for y e soules departed as it is specifyed in the popes decrees Ieiunia viuentium sunt auxilia defunctorum The fasting of y t liuing ar y e helpes of the dead The seuenth is paying of y e dets of the dead This profiteth y e soules y t are in purgatorye beyond al measure For while y e dettes are vnpayd y e soules are greuously punyshed in purgatorye The eyght is offering vp of bread wine y t it may please God likewise to feede y e hungry soule and to geue drink to y e thirstye soule y t is in purgatorye Likewyse y e exercisyng of the works of mercy for the soules departed as in geuing meate to y e hungry drinke to the thirstye lodging to the harbourlesse clothes to the naked c. The nynth is when a man accomplisheth fulfilleth y e penaunce for the soules departed whiche y e soules themselues were bounde to do in this world when they were yet liuing For the more any man doth for them in thys world the lesse haue they to suffer in the paynes of purgatorye The tenth is the celebratioÌ„ of masses And thys is the greatest and most principall remedye and helpe that can bee deuised for the deliueraunce of soules out of Purgatorye For we reade y t a certayne soule was appoynted of God to ligh in Purgatorye xv yeares which notwithstandyng thorowe one Masse was deliuered oute of all those paynes For thys worde Missa whiche we in Englyshe call Masse is deriued a Mittendo y t is of sendyng For in the Masse grace is sente to a synner being in synne and to y e soules a playne deliueraunce from all payne Therefore sayth Austen y t there is no masse celebrated but y e two vertuous workes do concurre and ar brought to passe The one is a conuersion of a synner from his sinne The other is a deliueraunce of a soule out of purgatorye But some maÌ„ peraduenture wil here demaunde howe it commeth to passe y t the soules which are in purgatorye do knowe the suffrages which are here done for the I answere the Aungels which do here abide tary with vs do many times visite y e soules in purgatory declare vnto theÌ„ y e suffrages which we do for theÌ„ here so comfort theÌ„ O how ioyfull a thyng is this to them Serm. 41. de anim Besydes these remedies aforesaid against the troublous torments of painful purgatorye which the selye simple soules suffer for y e satisfaction of Gods iustice as the papists teach there is an other remedye which I of late founde in y e latter end of an old written boke And this is of so great vertue y t whosoeuer deuoutly practiseth it shal w tout doubte as it is there specifyed deliuer one soule out of purgatory at the least yea and that within .ix. dayes Probatum est Fyrst on the sonday cause a masse to be song or said in
vnderstaÌ„d according to y e dignitie and excelleÌ„tnesse of the masse The second vertue is that the holy aungels be glad to be nighe vnto y e person in kepyng hym wheÌ„ he hath heard masse as Dauid sayth god dyd coÌ„mauÌ„d his Aungels to kepe and preserue you in all your wayes and busines The thirde vertue is y t the man beholding with deuotioÌ„ reuereÌ„ce y e holy Sacrament in the masse as S. Austen â—aith god doth geue him y e fame day al thynges necessary for hys body Item vaine wordes vnaduised othes be for geuen pardoned and he is preserued from sodayne death A man doth lese no tyme while that he doth heare masse All the steps in commyng and in goyng be compted of the holy Aungell And if the man dye the same daye that he hath herd masse without receyuyng the Sacrament God shall compt it as spiritually receaued The fourth vertue is that a person beyng in sinne oftetimes in the Masse tyme by the presence of the holye Sacrament doth receaue a good inspiration so that from thenceforth he doth conuert hym from hys sinnes as the good theef vpon the crosse Mary Magedalene afore the feete of our Lord. If they had not bene present with oure Lorde peraduenture they shoulde not haue had pardon of their sinnes The fifte vertue or fruite is that a man hearing masse deuoutly receaueth spiritually the SacrameÌ„t so that he desire it deuoutlye And so it maye chaunce that a man hearyng masse deuoutlye shall obtayne more grace â–ª than the priest whiche doth it For the priest is not alwayes equally well disposed And so may a man euery day receaue the holy Sacrament spiritually â–ª The sixte vertue is that the man hearyng Masse and beyng in the state of grace is partaker of all the masses done thorowout all the worlde And that is more or lesse after as the man is in the loue and fauour of God For it is one of the Articles of the holy Catholike faith as in the Communion of the holy Churche The seuenth vertue is that the prayer of them whiche do heare Massâ— is sooner hearde and accepted of God in the masse tyme than at any other tyme. For then the priest and the holye Aungels which beabout the altare do helpe you to pray The eight vertue is that the soules being in Purgatory whiles y â— the man doth heare Masse and doth pray for theÌ„ haue a singular absolution during the same Masse For there is nothing that doth bryng them so shortly out of the paines of purgatory as to cause to say or to heare deuoutly Masse for them The ninth vertue is that it is better to heare one masse in our life time thaÌ„ to cause an hundred to be sayd or heard for vs after our death And y e it is better that a man cause a masse to be sayd for him in his lyfe than an hundred after his death the reason is this For a maÌ„ may now deserue and merite much with a Masse but not after his death For then he doth only finde y e whiche he hath deserued in his life And hundred thousand masses now done caÌ„ not augment one moment of glory ioye after this time But by a masse whiche I doe heare I may obtayne that I shal not come in Purgatory But after our death the masse deliuereth onely from Purgatorye Is it not better then not to come in purgatory than when a maÌ„ is there to tary and looke for ayde and helpe to be deliuered The tenth vertue is y e a woman hearing masse deuoutly if it chaunce that shee do laboure of childe the same day she shall be deliuered without faulte y e more easely and with lesse payne For the holy Aungels be very busye and diligent about her Therfore al women being with childe if it be possible shall heare masse euery day For by the vertue of the masse y e frute or childe is preserued And they shall put their trust in the sacrament and in oure blessed Ladye the Mother of God and in none other thing The eleuenth vertue is y t al thyng that a maÌ„ doth enterprise after he hath heard masse shall prosper and come to good end agayne y e whiche the man doth eate drinke after he hath heard masse shal profyt more to the necessitye of nature The twelfth vertue is y t if the man die the same day y t he hath heard masse God shal geue hym a singulare grace which otherwyse he shoulde not haue had that is to say that God hymself or his Aungells at the laste houre of hys death shal helpe comfort hym as the man hath serued God at y e masse For it is written in the holy Gospel With what measure ye haue measured with the same also I wil measure you euerlastingly AMEN In the Festiuall also we reade thus concerning this matter S. Austen sayeth y t it profiteth greatlye all Christen people for to heare masse and specially for nyne causes and sayth in this manner of wise Quia illo die quo audierit missam necessaria cibaria conceduntur For that daye y e he heareth a masse he shall fayle no bodily foode or susâ—enaunce nor no necessary thing y t shal be belonging or appertayning vnto hym nor no let ne impediment shall he haue in hys iourney that he hath to goe or ryde whersoeuer he trauayleth The second cause is al venial sinnes be forgeuen hym by the vertue of the masse and idle wordes The thirde is y t if a man die it shall stand hym for hys housell The fourth he shal not y t day lâ—se his syght The fifte al idle othes that daye shal be forgeuen hym The sixt y t nay he shall die no sodain death The seuenth as long as he heareth masse he shall not waxe olde The eyght al hys steppes towarde froÌ„ward the holy church his good Aungel reckeneth to his saluation The nynth al the while y t he beholdeth the blessed sacrament all wicked spirites flee from hym and haue no power ouer him be he neuer so greate a synner In Stella Clericorum concernyng the vertue of y e Masse we finde these wordes Before al remedies wherwith the soules being in purgatory may be holpen the Masse farre excelleth Therefore sayeth Gregorye Oh howe great liuely gifte of God is thys For masse is neuer song or sayd but that two vertuous workes doe concurre and are brought to passe that is to say the coÌ„uersion of one sinner and the deliueraunce of one soule at the least oute of purgatorye Of Councells POpe Marcellus the fyrst made a decree y t no councel myght be lawfully assembled gathered together whether it be general or national without the bishop of Romes consent and assente In the yeare of our Lord. 304. Dift 17. ap Synodum Polydor. Bartholo Carrantza Libro Concil Pope Iulius Pope Damasus Pope Gregory ratifyed the same decree
sinnes or ells y t their damnation may be the more tollerable Ibidem The dead which are in purgatorye knowe the suffrages that are done for them .iiii. manner of wayes Fyrst by diuine reuelations that is to say wheÌ„ God doth shewe it vnto them Secondly by the manifestation or shewing of the good Aungells For the Aungells which are here alway with vs consider all our actes and deedes maye as a man would say in a trise go downe vnto them tel them out of hand Thirdly by y e declaration of the soules which depart hence Fourthly by experience as when thei seale y t they are deliuered from their paynes Moreouer we must knowe that the dead whiche are maruelously euill know not what is done of them y t liue but euen so much as is permitted and suffred vnto them for to know Likewise they that are meanely good remaining yet in the fyre of purgatorye which haue not yet the fruition and sight of God knowe not but euen so much as is permitted vnto them to know by any of the aforesaid wayes But the deade that are maruelouslye good which already enioy the sight of Goddes Maiestye knowe cetaynely what is here done according to this saying of S. Gregory Quid est quod nesciant qui videntem omnia vident â–ª That is to say What is it y t thei know not which set him that seeth al thinges Ibidem Geue the glorye to God alone ¶ Imprinted at London by Iohn Daye dwelling ouer Aldersgate beneath saint Martins September 30. ¶ Cum priuilegio Regiae Maiestatis per septennium 1. Cor. 1. Ioan. 7. Iac. 2. Iere. 44. Nume 21. Numer 11. Exod. 16. 3. Reg. 17 Iac. 5. 3. Re. 18 â–ª ☜ Luc. 23. Ioan. 18. Ioan. 11. Ioan. 12. Mathe. 10. Act. 16. Act. 21. Psal. 1â—4 The holye Scripture Ioan. 10. Ioan. 8. Ioan. 18. Ephe. 2. ☜ Rom. 10. Custome Ioan. 14. ☜ Ioan. 15. Mathe. 17. Esay 29. Math. 25. Leuit. 18. Exod. 23. Leuit. 18 ☞ Doctors of the church Psal. 115 Rom. 13. Tract dâ— viâ—gini Homil. i. in Ierem. In com ad Titum In Epist. ad Rom. Note Fathers Rom. 14. ☜ 1. Timo. 1. Ioan. 9. Ioan. 3. Math. 13. Math. 16. Mathe. 7 â–ª Math. 21. ☜ Math. 17 Ioan. 10. zachar 1 â–ª Ezech. 20 Note ☞ Ad caecil Lib. 2. Epist. 3. Councels Math. 18. Math. 28. ☜ Psal. 26. Esay 30. Esay 10. In serm de lapsis Psal. 119. In cap. ad Gal. cap. 5. ☞ Dâ— elect cap. Significasti In Gal. cap. 5. The multitude Math. 7. Math. 20 Rom. 10 Exod. 12. 3. Reg. 18 3. Re. 22. Math. 2. Luc. 2. â— Cor. 1. Ioan. 7. Math. 13. Leuit. 14 Math. 2â— Act. 4. Congregatio regentium nâ— Act. 7. Psal. 44 Ex tripart Hist. Lib. 2. cap. 13. Dist. 13. cap Nicena Heb. 13. ☞ Luc. 12. The difference of orders and doctrines Christ alone is head of hys Churche Mathe. 26. 1. Cor. 11. Publique prayer in the motheâ— tounge 1. Cor. â—4 Ceremonies Math. 25. Ioan. 4. Purgatory â— â–ª Ioan. 1 â–ª The sacrifice of the Masse no sacrifice for sinne but the death of Christe alone Rom. 6. Heb. 9. InuocatioÌ„ and Intercession of Sainctes Psal. 50. 1. Timo. 2. 1. Ioan. 1. Rom. 8. Ioan. 16 â–ª Transsubstantiation 1. Cor. â— â–ª Mathe. 26. The sacrament ☞ Ephe. 5. Leuit. 21. Ezech. 44 â—The mariage of Priestes ☞ â— Timo. 4. 1. Cor. 7. Heb. 13. Uowes Eccle. 5. Rom. 14 The vowe of pouertie Gene. 3. The vowe of obedieÌ„ce Rom. 13 The vowe of chastitie Math. 19. Sap. 8. Fastynge dayes ☞ â— Timo. 4. Titus 1 Act. 10. ☞ Luc. 21. Iustification â—bac 2. Rom. 3. Gala. 2. ☜ Rom. 8. Fayth Gala. 5. Loue. 1. Timo. 1 â–ª Psal. 1. ☜ Psal. 52. Gala. 2. Math. 12 â–ª Auriculare confession Malach. 2 Satisfaction 1. Ioan. 2. 2. Cor. 5 â–ª ☜ Act. 13. Satisfacâ—â—on to our neyghbour Luc. 19. Free will Rom. 4 Ephe. 2. Gene. 6. Gene. 8. Iere. 17. 2. Cor. 3 Ioan. 15. Note 1. Cor. 4 Iac. 1. ☜ Phil. 3. Ioan. 8. 1. Cor. 2. Ioan. â— 2. Cor. 3. Prayer Math. 1â— Ioan. 14. Note Psal. 34. 1. Cor. 14 ☞ Holy days Mark 2. ☞ Colos. 2. Gala. 14. Colos. 2 Math. 7. Act. 3. Math. 15. Esay 29. Math. 17. Mark 7. Deut. 12 Deut. 4. The causes of the dedicatioÌ„ of this booke knowledge Zeale Math. 5. Titus 1 Doctrine Math. 25. Life Iac. 1. 1. Pet. 5. Titus 1 1. Timo. 3. Hospitality Esay 58. 1. Timo. 4. Titus 1 Malach. 3 Gala. 6. Ioan. 21. Benefites Luc. 1. Ioan. 14 The beginning of the Popes primacie Epist. lib. 4. Epist. 32.33.34 capi 76.77.78 Pope 〈◊〉 head of the Emperors making Phocas the Emperor The tiraÌ„ny of Phocas The death of Phocas Pope Christes vicare and Peters successour The bishop of Rome only Pope The church of Rome heade of all churches A famous notable lye The Pope is become a playne Lucifer S. Peters patrimony O terrificuÌ„ fulmen The Papistes are impudent liars ☜ Note wel y e propertie of the papists Richesse poysoned y e church of Rome ☜ An other lie of the Papistes concerning the councâ—â—l of Nice Note In the couÌ„cell of Carthage no Scripture coulde bee founde to proue the Popes primacie The falsehoode of the Papistes The Godly auncient councells attribute no more authoritie to the bishop of Rome than to any other Byshop Traâ—â— de simplicitate Prelat Epi. lib. 4. cap. 76.78 â–ª What wil the papists saye here to S. Gregorye Note well The primacye of the Bishop of Rome is but a newe inueÌ„tion The see of Rome iudge of all but may be iudged of none Appellations to Rome The popes statutes ar of necessitie to be obserued The Popes lawes equal with the word of God No man may dissent from the church of Rome A substantiall reaâ—on and a wise Generall councels obedient to the Pope No man may loue whome the Pope hateth Note this reason All temporall rulers subiect to the Pope AppellatioÌ„ to Rome All mens iudgemeÌ„ts muste geue place to the decrees of the Pope Note well â–ª Note thys aunswere The Lucifer like prid of Pope Boniface Scripture wel applied Popes fete kâ—ssed and honoured O Lucifer The Pope may set vp and pâ—ucke downe princes at hys pleasure A charitable act of so holy a father Kings lackies slaues to the Pope An holy father charitable acts A pointe of knauerye No othe may be required of the Pope The Pope a sower of sedition The Luciferlik pride of the pope Rom. xiii Pope Lord of y e world Pope caried on mens shoulders ☞ Austen the Monk corruptoure of the ChristeÌ„ fayth in England Note thys This decre was not euil Austen a bloudy Monke ☜ This decre agreeth not with the order of the auncient Churche of Christ. Here â—aâ—â—men are admitted to the election of the pope No Pope 〈◊〉 â— full without the admission of the Emperour The Emperour barred froÌ„ the election or admissioÌ„ of the