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
valley vnder Benets rule with adding therto chaungyng of black clothes into gray In the yere c. 1038 Chron. Polyd. Lib. Germ. Of the Grandimontensis order POpe Alexander the second beyng bishop of Rome the secte foâ—the Grandimontensis Monks was inuented by Stephen of Auernia their order is to lead a streight life as Monks vse to do to geue themselues to watching fastyng and praying to weare a cote of males vpon their bare bodyes and a blacke cloke thereupon In the yeare c. 176. Chron. Pol Lib. Germ. Of the Cisterciensis order POpe Vrban the seconde bearing rule Roberte Abbot of Molisme in Cistercium a wildernesse or Forest in Burgundy dyd institute the order of Cistercians albeit some ascribe this to one Ordingus a Monke that persuaded the aforesaid Roberte to y e same They weare red shoes and white rochets on a blacke coate all shoren saue a little cyrkle In the yeare of oure Lorde 198. Ibidem Of thys Religion was that greate clearke s. Barnard Of the Humiliates order POpe Innocentius the thyrd confirmed and allowed the order of the Humiliates fyrste of all deuysed by certayne personnes exiled by Frederichus Barbarosa which when thei were restored to theyr countreye apparelled themselues all in white and promised to goe in lowlye and simple clothyng the men and women to bee seperate eche from other to laboure euery one what he was skilled in They had one common purse among them They professe S. Benets rule Thys order in processe of tyme hath encreased so both in goodes and persons that it was confyrmed and endowed wyth many priuileges of diuerse Byshops of Rome In the yeare of our lord 1166. Ibidem Iac. Phil. BergoÌ„ Of the Celestines order POpe Celestinus y e fifth willingly gaue ouer hys bishoprike and returned agayn to hys solitary lyfe wherin he quietly liued before his papacie Certayne supersticious persons lyke apes counterfayted thys Bishop taking vpon them an order vnder y e rule of s. Benet in a wildernesse and called themselues Celestines after Celestine Their orders garment cloke â—oule and cappe are blew In the yere c. 1297. Ibidem Of the Gilbertines order POpe Eugenius the fourthe bearyng rule in England S. Gilbert at Tirington and Sempryngham began an order of monkes called after hym Gilbertines In the yeare of oure Lorde 1148. Chron. Polid. Of the Iustinians order POpe Eugenius the fourth confirmed the ReligioÌ„ of the Iustinians adourning the same with many liberties priuileges It was fyrst of all inuented by Lewes Barbus a Councelour of Uenice practised in y e partyes of Treuisâ— in the cloyster of S. Iustine by the citye Badua They professe Monke Benets rule but in habite and apparell they differ In the yeare of oure Lord. 1412. Ibidem Of the Charterhouse Monkes POpe Gregorye the seuenth being bishop of Rome Bruno of Colein y e Philosopher diuine whom Barnarde calleth a faire piller of y e church did institute y e order of y e Charterhouse moÌ„ks in y e diocesse of Gracianopolis at a place named Curtusia Their lyfe was outwardlye full of paynted holynesse in forbearyng fleshe in fastyng breade and water euery fridaye in wearyng hayrye clothes nexte theyr bodye full of solitarynesse much silence euer pinned in neuer going oute refusyng all womens company with other semblable ceremonyes In the yeare of oure Lorde 1620. Ibidem Of the Templares orders POpe Gelasius the seconde bearing rule the order of the Templars beganne at Hierusalem and continued nerehand two hundred yeares whose beginning was thus After that Gotfraye Duke of Lorayne had conquered Ierusalem certayne Knights perceauing y t such pylgrimes as came to them of their deuotioÌ„ were robbed and murthered by the way thei made a bonde among theÌ„ to serue God in Chiualrye At the beginning they were but fewe and gaue themselues to wilfull pouertye and theyr chiefe master was a keper of the temple dore wherof they wer called Templarij Thei dwelt together not farre from Christs Sepulchre lodging the pylgrimes keping them from mischiefe and shewing them much kindnesse bringing theÌ„ from one holy city vnto an other The badge of their order was a white cloke with a redde crosse Saint Bernarde made them a rule according to the appointment whereof they framed their liues Afterwarde they became very riche thorowe the giftes of great men and pilgrimes But Pope Clement the fifte put them downe and destroyed them all in one daye partlye bycause as they write they renounced y e fayth of Christ and conspired with y e turkes partly for other notable crimes Not withstanding some say y t this rooting out of them was more bicause of enuy of their prosperitye and royaltye than of giltinesse For wheÌ„ their gaundmaster Iames Burgonion was burnt at Paris with manye of hys brethren he tooke hys death thereon that he was neuer giltye of the accusations layde to hym Thus peryshed thys order of the Templares all in one daye theyr landes and possessions beeyng distributed and geuen to other In the yere of our Lorde 1110. Of the Premonstratenses order POpe Calixtus the second approued and allowed the monkyshe order of the Premonstratenses which was fyrst of all deuysed by a certayne maÌ„ borne at Colein called Noto hobertus a priest They be vnder the rule of Benet the monke They be clothed in white from top to toe to declare their vnstayned virginitie In the yeare c. 1119. Chron. Pol. Lib. Germ. Of the order of the white Monkes of Mount Oliuet POpe Gregory the twelfth reigning the monks of mount Oliuet sproÌ„g vp thorow the deuice of Bernardus Ptolomeus Their clothyng is all whyte Their rule is Benets with some addicions vnto it In the yeare of our lord 1406. Ibidem Of the Georgian Monkes POpe Gregory the twelfth confyrmed and stablished also the order of S. George of Alga by Venice which was begun by a spirituall man y e patriarke Laurence Iustiniane a man of an incredible straightnesse of life These moÌ„ks are vnder S. Peters rule and the fyrst order with certayne ordinaunces ioyned thereto In the yeare c. 1407. Lib. Germ. Chron. Of the white Monkes POpe Vrban the Seconde reignyng the order of white Monkes began fyrst deuised by one Stephen Harding and afterwarde in y e yere of our lord â–ª 1135 it was brought into Englande by a certayne man called Walter Espek whiche builte an Abbey of the same order called Meriuale Ranulphus Cestrensis Of the Ioannites order POpe Honorius bearing rule Raymund a man of nobilitye fyrst of all inuented the order of s. Iohn Baptist at Hierusalem about the yeare c. 1130. Chron. Angl. Of the order of scourgers or flagellatours POpe Clement the sixt being Byshop of Rome a certayne pestilent secte of false religious persons sprong vp in high Almayne which called themselues Penitentes Cruciferos seu Flagellatores that is to saye Penitent crosse bearers or scourgers of theÌ„selues Their manner was to go
of them For besides these that I haue rehersed ther are diuers other monastical orders as Ambrosians Sarrabartes Bernardines SaÌ„bonites Beghartines Apostolianes Guilhelmites Iosephians Sepulchrians Sheerians Swerders Crosse started Constantinopolitanes Wentzelaians Nolhartians Iacobites Swearde Iacobites Helenians Ierusalemites Iosophatians Selauonians Maries brethren Ioannites Lazarites Magdalenians Keyed Monkes Holy ghostes men Specularians Hospitalianes Mosarabites Georgians c. Bidding all these monstruous monasticall disordered orders Adieu I wyll recite some other deuises of the Romishe bishoppes concernyng Monkes and afterwarde fall in hande wyth the other Cloysterers whiche are in deede those very Locustes whereof Saincte Iohn speaketh in the booke of hys Reuelations Rules concerning all orders of Monkes POpe Gregory the seuenth ordained that no Monkes should eat flesh at any time but geue theÌ„selues to thin diet and course fare In the yere c. 173. Ioan. Laziard Gratianus De consec Dist. 5. cap. CarneÌ„ cuiquaÌ„ mona Pope Pelagius made a decree that no Monk should be promoted to bee Abbot except he wer laufully chosen and accordyng to the rules of the Cannon law In the yere c. 552. Christ. Massae Pope Theodorus made a decree that no Monke should chaunge his place to go vnto any other cloyster without liceÌ„ce of his Abbot or Prior. In the yere c. 673. Chroni Christ. Mass. Pope Siricius first of al admitted moÌ„kes vnto holye orders for before hys tyme they wer not couÌ„ted amoÌ„g clearkes but taken for mere lay meÌ„ In the yere c. 389 Albertus Krantz Pope Boniface the fourth made a decree y t Monkes might vse the office of preaching of Christening of hearing confessions and also of assoyling men from their sinnes In the yere c. 606. Ranulâ—hus Cestren chron Ang. Pope Eugenius the first ordained first of all that monkes should be shutte vp in their cloysters For before that time the monks vsed to range and to gadde abroad wher and whether they lysted In the yeare of our Lord .650 Albert. Krants Chron. Pope Eusebius ordayned y t a young man or a young woman although being assured together in the way of maryage maye notwithstanding theyr promyses made depart one from an other and become cloysterers In the yeare c. 309. Quaest. 27. Cap. 2. Dispontatam Phil. Bergom Pope Eugenius the fyrst decreed that Monkes shoulde not goe oute of theyr cloyster without special licence of their Superiour In the yere c. 650. Quaest. 16. Cap. 1. Placuit The aforesayd Pope also coÌ„maunded y t no monke should be holdeÌ„ in the cloyster against his wil. Qâ—â—o 1. c. Signi Pope Iohn y e fyrst bearing rule moÌ„ke Benet an Italian builded an Abbey in Cassine and assembled the monkes that wer dispersed alone in diuerse places into one couente ordred them with instructioÌ„s of maÌ„ners rules of liuing confyrmed with thre vowes that is to say chastitie wilful pouertye and obedience bycause they should altogether mortifye their owne will and lustes In the yeare of our lorde 524. Chron. Polidor These threafore named vowes Basilius Byshop of Casarea did fyrste institute publishe And also assigne the yeare of probation or trial that religious persons had afore they wer professed In the yeare c. 183. Ibidem Pope Gregory the eyght reygning a certaine noble man called Hugo toke away from monkes and Nunnes theyr great lordships and to much wealthy yearely liuings reuenues and gaue theÌ„ so much as shuld suffyce for meate drinke and clothe In the yere c. 1186. Ioan. Laziard Pope Boniface the fourth being Byshop of Rome there were in the Abbey of Bangor two thousande two hundred Monkes which al liued by the labour of their own hands by y e sweate of their own browes according to this commaundement of God In y e sweate of thy face shalt thou eate thy bread c. Agayne Thou shalt eate y e labours of thy hands In the yere c. 606. Ranulphus Cestrensis Of Channons POpe Eugenius the fourth being Byshop of Rome the order of y e regular Chanons began in Hethruria in the parts of Luca in the cloyster Frisonaria Of thys secte there are two opinions For some say y e Austen by and by after he was created byshop brought hys Channons in thys rule forme of liuing wherin they haue bene loÌ„g trained nouseled vp Other some bragge and make their vaunt that it was deuised of the Apostles of thys opinion was Thomas of Aquine But how soeuer the matter go Austen was doubtlesse eyther the inuentour of the secte or renuer of it and therefore maye iustlye bee called and taken for the author of that fashion The Channons clothing by their fyrst foundatioÌ„ was a white cote and a linnen rocheâ— vnder a blacke cope with a scapuler to couer their head and shoulders The aforesayd Pope Eugenius endowed this order with many priuileges and great libertyes In the yeare c. 14 0. Libro Germ. Polidorus Chron. Pope Gregorye the .xi. bearing rule certayne spiritual fathers of s Austens order in the parties of Sene in Italye inuented a sect of Chanons called Scopetines or S. Saluators order Whiche order the aforesayd Gregory dyd approue and endue with many and diuerse priuileges and numbred them among y e Chanons regulare or quier priestes And for a memorial of theyr fyrst fouÌ„dation and spirituall state they weare a white garment with a white scapularye vpon a white rochet They lyue of their rentes and reuenues They preach not but they heare confessions In the yeare c. 1367. Lâ—â— â—erm â—hilip Bergom Of Fryers and of the diuersitie of that secte Of the Crosse bearers of Crossed Fyers order POpe Innocent the third being bishop of Rome the order of the Crossed Fryers which in the yeare of our lord 1215 was denyed by a certayne maÌ„ called Quiricus a byshop and Martyr in the time of Helena the Mother of Constantine the great Emperour afterward fell to such decaye that it was almoste gone to nought was raysed agayne by the aforesayd Innocent in the .xviii. yere of hys papacye The beginning of this secte was on thys manner Among theÌ„ of Albonia rose a pestilente heresye which caused a great dissentioÌ„ among them of Rome Wherefore the byshop of Rome sent many agaynst theÌ„ marked with the Crosse whiche were all sâ—aine These laudable and prayse worthye souldioures dyd he halowe therefore and make saintes and raysed the orâ—er agayn with geuing of many fredâ—mes and priuileges Unto thys order did Pope Innocent the fourth geue a rule commaundyng y t the spiritualtie of this order should alway weare a crosse in their handes There clothyng is a blacke cope with a crosse theron y e highnesse of an hand Chron. Lib. Germ. Of the Carmelites or white Fryers order POpe Honorius the thyrde fauoured greatly the order of y e white Fryers Some say that this sect began in mount Carmelus after
the example of Helias the Prophet which liued there long solitarye and that they wer fyrst assembled together by Almericus Byshop of Antioche In the yeare of oure Lord. 1170 in the tyme of pope Alexander the thyrd and they were called oure Ladye Fryers by the reason of a chappel of our lady that was in the hil Carmelus Neuerthelesse vpoÌ„ foure huÌ„dred yeres after in the time of Innocent the thyrde they were reformed by Albertus Byshop of Ierusalem according to the rule of Basilius and the colour of their cope was turned into white by y e Pope Honorius the thyrde where afore it was russet Some write that this order of the Carmelites in his first clothing which they said was of Helias or Heliseus y e prophet was greatly acceptable to the Soldane and endued with many almesses of him but after thei chauÌ„ged their rayment he droue them oute of hys kyngdome so that of necessitye they came into Europa This order sayth the Dutche Chronicle is to beg to take of euery maÌ„ and to do nothing agayne for it Thys order is to lye to dissemble to enuye and to begile the people with flatteryng wordes vnder the pretence of long prayer Lib. Germ. Polydor. Of Dominikes order called blacke Fryers or the Fryers Preachers POpe Innocent y e thyrde reygning Dominike Calaguritane a Spaniarde began this order of Friers preachers This Dominike was fyrst a regular chanon bicause he could not suffer to haue a superiour and was also wearye of the Cloyster he inuented a new fraternitye named of hys owne name Dominicanes Their order is w t out all shame to begge as the Carmelites and forsake litle by wilful pouertye that they may obtayne muche to waxe rych of other mens labours they themselues beeing idle lasye loytryng lubbers vnprofitable cloddes of the earth Our Lady s. Mary as they fain euen of loue that she bare to thys holy order of swete S. Dominicke deuised the habite which the fryers of that order vse at thys daye and deliuered it to S. Dominicke with her owne hands commaundyng hym and all hys brethren for euer after to weare the lyke Their cote is white their cope coule is black The newe guise of their vestuâ—e made Innocent Innocentius to wonder But pope Honorius the thyrd by his bull honourably admitted the blacke order of the blacke fryers In the yeare of oure Lorde 1220. And Gregorye the nynthe put the matter al out of doubt cannonised Dominicke and by hys bull vnder lead allowed hym for a saint Of thys Dominickes mother they tel that when she was with childe and had Dominicke in her wombe shee dreamed y t shee had a wolfe in her belly which as I think signifyeth that both he al cloysterers by their professioÌ„ are none other thing than wolues deuouryng not only the substance of meÌ„ but also y e soules of meÌ„ by their hipocrisy false doctrine accordyng to this saying of Christ a wolfe teareth on peces scatereth the shepe abroad This black order began in the yere of our Lord. 1220. Phi. Bergom Mat Palm Lib. Ger. Ioan. Laziardus Poly. c. Of the barefooted Friers otherwise called Minorites or Graye Friers POpe Honorius the third bearyng rule FrauÌ„ces an Italian deuised the order of the barefoted friers He was first a merchauÌ„t and a worldly man Afterwarde he determined to forsake all worldly thinges and to folow Christ in so much y t when he was wel shod and girded with a double girdle he remembring these woordes of Christ possesse neither two coates no shoes nor yet staffe c. and who so forsaketh not all thinges cannot be my disciple cast all thyng away from him shoes gyrdle c. so that he went bare-footed and girded himselfe with a cord and contineÌ„tly began this order in the Mounte Appoeninus in a place named coÌ„monly Lauerna gathering vnto him many men whiche tooke on them the same religion and are called of barefoted Fraunces barefooted Franciscanes They are named also Minores of the humility and lowlynes of hart that they should haue They write y t this Fraunces was so streight to hymselfe that to chastice his fleshe in winter season he would couer his body with yse snow He called pouertie alwayes his Lady and loued rather to heare himself reuiled than praysed He kept nothynge ouer night His heart desyred martirdome wherupon he went into Siria to the Soldane which receaued him honorablye whereby it is to bee thought that surely he tolde him not the truth For truthe is seldome welcome in courtes and noble mens houses I will here passe ouer the fable howe Christ and his Saintes did marke hym with the fyue woundes After that he had thus chastised his fleshe by the space of eyghtene yeares he dyed at Asia and was afterwarde canonised and admitted for a Sainct by Pope Gregory the nynth Lib. Germ. Polidor Chro. Thys order of Frier Fraunces is diuided into many sectes rules and orders Some go on treen shoes or Pattyns some barefooted some are Regulare Fraunciscanes or Obseruauntes some Minores or Minorites Agayne some are called Minimi eyther of the Gospel or els of the littlenesse of theyr coule They all differ in many things but in superstition and hypocrisy they all accorde Of the Friers obseruantes BArnardine the Gray fryer perceauing the great enormities and wicked synnes whiche Fraunces Fryers without all shame committed agaynst the rule and order of theyr profession began a new reformation of the order in many places in somuche that they whiche were reformed be called Friers obseruantes and are counted of a greater perfection and more holynesse than the common sorte of Grayefryers are whiche are called Minorites The obseruaunt Friers were brought into EnglaÌ„d by kyng Edward the fourth were greatly inhaunced by y e famous Prince king Henry the seuenth but they withall other Monastical sectes were most worthelye and iustlye expelled and extirped with their Babilonicall houses by that most victorious and triumphante Prince King Henry the eight Here follow the seuen priuileges which the Fraunciscanes faine to be geuen of god to S. Fraunces for the aduauncemeÌ„t of his order THe first priuilege is that the more numbre of the Fraunciscanes or Grayefriers be encreased the better and the more abundantly shall they be prouided for The second priuilege is that no maÌ„ can dye euil that departeth in a Gray-friers habite The thirde priuilege is that in the feast of Sainct Fraunces all the soules of the brethren â–ª frendes and benefactours of the same order shall be deliuered out of the bitter paines of purgatory The fourth priuilege is that the order of saint Fraunces shall endure and continue vnto the day of iudgement The fifte priuilege is that none that liueth euil in that order can abide long in it The sixt priuilege is that the enemies of saint Fraunces order shal neuer liue long
but they shall die out of hād ▪ a most shamefull death The seuenth priuilege is that the frendes and louers of saint Fraunces order ▪ be they neuer so wicked and vngodly shall notwithstandyng at the last obtayne mercy and dye a most blessed death Of the Frierly order of Maries seruantes POpe Benet bearing y t swinge Philip deuised the order of Friers whiche are called the seruaūts of our Lady He raised this order vnder the rule of Saint Austen with euen like wordes and fashion making difference of it with certayne ordinances of the Friers of our Lady which order afterward was confirmed by three byshoppes of Rome namely Benet the xi Boniface the eyght and Urban the sixte and is reckned among the beggyng orders At the the last it was wholy sanctified and halowed of Pope Innocentius the eighte and deliuered of the euell will that some cloysterers did owe them Theyr garmentes are lyke oure Ladyes brethren This order began in the yeare of our Lord .1304 Chron. Lib. Germ. Of the new order of the Friers of our Lady THys order is founded vnder the preachers order whiche also cal thēselues Maries brethrē They weare a white cote and a blacke cloke thereon with a blacke Friers coule Chro. Lib. Germ. Of the Austen Friers POpe Innocent the thyrde bearyng rule one Guilihelme a Duke of Aquitania and county of Lictauia inuented or rather repared and renued the order of the Austen Friers whiche had bene longe decayed and almoste made desolate before Thys Guilihelme fyrst dwelt in y e wildernesse with his brethren chastyeing his fleshe and subduyng it with a coate of males on hys bare body alwaye watchyng ▪ praying and fasting so that he was called a father and restorer of that order Afterwarde by the consent of Anastasius and Adrian Byshoppes of Rome he left the wildernesse and built about or as some saye within Paris a cloyster for that beggyng order of the Austen Friers whiche was confirmed by Pope Anastasius the fourth After that his apes and counterfayters with beggynge built manye other cloysters so that now this beggyng broode is spred ouer a greate parte of the worlde vnto the greate hindrance both of mennes purses and also of theyr saluation and by this meanes is beggyng which once was forbidden become a Goddes seruice In the yeare of oure Lorde .1195 Lib. Germ. Chron. Angl. Rules concerning all orders of Friers POpe Eusebius ordayned that a yong mā or a young womā although being assured together in the waye of mariage may notwithstanding their promises made departe one from an other and become Cloysterers In the yeare c. 309. Quest. 27. Cap. 2. Desponsatam Phil. Bergom Pope Gregory the ninth reygnyng a certayne blacke Fryer called Iordanes cōmaunded that silence should be kept of all his brethrē at the table This custome was shortly after receaued and practised of all other cloysterers generally In the yeare c. 1221. Vola Sabell Carranza c. Pope Gregory the tenthe approued some states of the orders of beggyng Fryers as the blacke and Grayfriers and some he suffered as the white and Austen Fryers and some he vtterly reproued as Sacke Fryers which were called Fratres de panitentia and Fratres de valla viridi and such like In the yere of our Lord .1271 Ranulphus Cestrensis Pope Sixtus the fourthe when the foure orders of beggyng Fryers did cōtende and stryue among themselues which of their order were moste holy most acceptable to god and of greatest perfection to auoyde the contention debate of these bragging boasting braulyng begging Fryers affyrmed all their orders to be of lyke holinesse perfection graunted to them al like priuileges graces and liberties In the yeare of oure Lorde .1471 Ioannes Laziardus Chron. Pope Alexander the fourth defended and approued y e vnshamefaced begging of the rauenyng fryers and whereas afore they dwelt in solitarye places he gaue them licence to dwell where they woulde euen in the middes of cities townes and there to preache to heare cōfessions to enioyne penaūce to geue absolutiō to serue cures c garnishing and confyrming their orders with many immunities priuileges libertyes exemptions indulgences pardons c. In the yeare of oure Lorde .1254 Ioannes Stella Of Nunnes and of the diuersitye of that secte POpe Iohn the fyrst being Byshop of Rome Monke Benet after that he had placed hymselfe and hys monkyshe brethren in a certayne noble and famous cloyster built vpon the Mount Cassinus raysed vp also an order of Nunnes and made hys Sister Scholastica Abbesse ouer thē The apparell of these Nunnes is a blacke cote cloke coule and vayle And least the scripture should disceaue her and hers it was commaūded that none of that order should rede the holy scripture without consent or permission of their superiour In the yeare c. Chron. Lib. Germ. Of the Nunnes of S. Clares order POpe Innocent the thyrd bearing rule a certain maide called Clara a countreywoman and Disciple of Fraunces the Fryer assembled and gathered together a congregation of poore women and gaue them an order of lyfe like vnto the rule that Fryer Fraunces gaue hys couent Theyr garment is graye Their order admitteth none but woman kynde excepte it bee for to saye Masse Thys order of Clara both Pope Honorius the thyrde and Pope Gregorye the nynth endowed with many gyftes and priuileges In the yeare of our Lord .1225 Lib. Germ. Volat. Polidorus Ioannes Laziardus in hys Chronicle writeth that pope Innnocent the fourth made the rule whiche the Nunnes of Saint Clares order vse at thys presente Of the Nunnes of S. Brigittes or Brides order POpe Vrban the fyrst beyng Byshop of Rome a certayne wydowe called Brigitta Princesse of Suetia began the order of Nunnes called Brigittians But it is to be vnderstand that thys order of Brigit receaueth as wel men as women although they dwel seuerally by themselues the men deuided from the women and the women from the men For thys holy woman Brigitte ordayned that both men and women beeing of thys order myghte well dwell together and haue their habitation both vnder one roofe but yet men and women seperated eche from other so y t the one might not come to the other except only whē nede required to minister the Sacramentes The Church shoulde be common to both Neuerthelesse y e Nunnes shoulde be closed aboue in a closet and the men beneath wayting vpō the diuine seruice and that these should tend the altare and thei the quere The Abbesse shoulde haue the primacye and the brethren to bee vnder her so that she shoulde prouyde both for man and woman meate drinke and clothyng Among the brethren shuld one be called Prior Warden or Confessour and be aboue the other The women shuld be consecrated and brought in by the Byshop Their clothing is a gray cote with a gray cloke theron a red crosse in a white circle They may weare no linnen after the
Noster shoulde bee sayd euery daye after that Mattens and Euensong bee ended Lib. Concil Pope Calixt the thirde ordayned y t the greate bell shoulde bee tolled euery day at noone or at .xii. of y e clocke and y t the people hearyng the sounde of the bell should strayght wayes say an Aue Maria in the worship of oure Ladye In the yeare c. 1455. Ioannes Stella Phil. Bergom Pope Iohn the xxii made a decree y t after euensong bee done the bel should be tolled thrice and that then oute of hande euery man and woman shoulde streyghtwayes fall downe vpon theyr knees and say three Aue Maries in the honour of oure blessed Ladye Sainte Marye In the yeare of our Lord 1302. Chronic. Pope Clement the fourthe at the desire of Lewes King of Fraunce graunted three yeres of pardon toties quoties to so many as deuoutly say these Orisâ—ns following Benedictum sit dulce nomen domini nostri Iesu Christi glorio sissimae virginis Mariae matris eius in aeternuÌ„ vltra AMEN Nos cum prole pia benedicat virgo Maria. Which is thus englished Blessed be the sweete name of oure Lord Iesus Christ of the most glorious Uirgine Mary his mother for euer and a day longer Sobeit The Uirgine Mary wich her Godly childe blesse vs. Sobeit Fas. Temp. Pope Boniface the eyght made thys prayer following and hath graunted to al them y t deuâ—utly saye this prayer dayly before an Image of the crosse as many dayes of pardon toties quoties as there be grauel stones in y e sea or grasses on y e earth or stars in y e fyrmament O altissima crux O innocens sanguis O paena magna O Christi penuria O profunda vulnera O lanccae perforatio O sanguinis fluctio O cordis fractio O dei amara mors O dei ueneranda dignitas adiuua me in vitam aeternam AMEN Which is thus englished O most highe crosse O innocent bloude O great payne O the penurye of Christ. O the depe woundes O the pearsyng thorowe of the speare O the flowing of the bloud O the breakyng of y e heart O the bitter death of God O y e worshipful dignitie of God helpe me vnto euerlasting life So be it Of playne song prycke song descant c. GVido Aretinus deuised first of al these sixe notes vt re my fa sol la In the yere c. 1204. Christi Massaeus Pope Gelasius Pope Gregory y e fyrste S. Ambrose with other brought in fyrst of all y e playne song into the churches Antoninus Guili Durand Pope Vitalian being a lustye singer and freshe couragious musition hymself brought into the church pricksong descant all kynde of sweete and pleasaunt melodye And bycause nothing should wante to delight the vayne folysh and y e idle eares of fond fantastical men he ioyned y e Organs to y e curious musike Thus was Paules preaching Peters praying tourned into vaine singing childysh playing vnto y e great losse of time vnto y e vtter vndoing of Christen mens soules whiche liue not by singing pipyng but by euery worde y t coÌ„meth out of y e mouthe of God In the yere c. 653. Plat. Volat. Chron. Polyd. D. Barns Pant. Of singing in the Churche the iudgement of diuerse learned men FRaÌ„ciscus Petrarcha in his boke De remediis vtriusque fortunae declareth y â— S. Athanasius did vtterly forbyd singyng to be vsed in the churche at seruice tyme bicause sayth he he would put away all lightnesse and vanitie whiche by the reason of singinge doth oftentymes arise in the mindes both of the singers and of the hearers S. Hierome reproued not only y e leud fashions of the singing meÌ„ in his time but also their maner of singyng when notwithstanding if the singing vsed in his tyme were coÌ„pared with y e minsed musike that now beareth chief rule in Churches it myght seme very graue modest and tollerable ours so light vayne madde fonde foolishe and fantastical that Hickscorner himself could not deuise a more wanton and trifling pastime We ought saith S. Hierome to sing to make melody and to prayse the Lorde rather in minde than in voyce And this it is that is sayd Singing and making melodie to the Lord in your hearts Let yonge men sayth he heare these thinges yea let them heare whose office it is to singe in the Churche that they must sing to god not in the voice but in the heart neither must their throte be annointed after the manner of Gameplayers with swete ointmeÌ„ts that in the Churche singyng more fitt for Gameplaces shoulde be heard but in feare in worke in knowledge of the Scriptures ought they to sing vnto the Lorde Let the voyce of the synger so sing that not the voice of him that singeth but the words that are read may delight In epist. ad Ephe. There is a godly Distichon fathered on S. Hierome which bicause it pertaineth to our matter I thinke it conuenient also in this place to alleage NoÌ„ vox sed votuÌ„ noÌ„ cordula musica sed cor Non clamans sed amans cantat in aure dei That is to say Not the voyce but the desire not the Musical instrument but the heart not the cryer but the louer singeth in the eare of God Sainct Cipriane that blessed Martyr sayth that God is not the hearer of the voyce but of the heart neither is he to be admonished with exclamations and outcries whiche seeth the thoughtes as the Lorde proueth and sayth What doe ye thynke wyckednesse in youre heart And in an other place All congregations shall knowe that I am the searcher of the raynes and hearte that is to say of the inwarde man Ciprian in orat dom Sainct Ambrose also sayth It is with out doubt a great incredulitie and vnfaithfulnesse to thinke thus of y e power of God that thou canst not be hearde except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions and sufferinges cry let thy bloud as the bloud of holy Abell crye whereof God sayd to Caim The voyce of thy brothers bloud crye vnto me For he heareth in secrete whiche maketh cleane in secrete We can not heare man except he speaketh vnto vs but vnto god not words but thoughts doe speake Lib. de Caim Abel S. Austen would y t the Comon prayer in Churches should be so distinctly and plainly set forth y t the people whiche are present might perfectly vnderstand them say Amen Lib. de Catechis Rud. In an other place he declareth that Athanasius Bishop of Alexandria in his Churche vseth such manner of singing as was in a manner nothing els than a plaine reading Lib. confes 10. cap. 33. S. Gregory did greatly disalowe certaine Deacons at Rome in hys tyme which when they
will number them amonge suche as are borne onelye to consume the good frutes of the earth Partelye that other seyng thys my trauaile dedicate to youre Lordeshippe maye be the more allured and prouoked vnto the readyng of this treatise and so at the laste learne to discerne good from euill sweete from soure light from darkenesse truth from falshode Religion from superstition Christe from Antichrist God from Baal c. and from hence forth serue the Lorde oure GOD not as blynde reason fantasieth and filthy fleshe imagineth but as Goddes worde preâ—cribeth that is to saye in holynesse and ryghteousnesse all the dayes of oure lyfe that after the shorte pilgrimage of this oure frayle lyfe we maye attayne and come vnto that blessed immortall life where he reygneth whiche is the true and perfecte lyfe namelye Christe Iesus the Sonne of the lyuing GOD as concernyng hys Godhead and the Sonne of the blessed Uirgine Marye as touchyng hys manhoode our alone Sauioure and Redemer oure alone Mediatoure and Aduocate oure alone Lawful filleâ— and peace maker our alone health and eternall felicitye in whome and from whome I wishe vnto your honourable Lordeshippe all good thynges both of body and mynde Amen From Cauntorbury the sixte of Iune In the yeare of oure Lorde 1563. Septemb. 30. The Reliques of Rome Of the Pope and of his vsurped power and fayned authoritie POpe Boniface the third thorowe great and earnest sute although many good and Godly learned men resisted hym in thys behalfe vtterly condemning this his ambition and Luciferlike pride in exalting and lifting vp himselfe aboue his fellowe Byshops and chalenging vnto hym y t Supremacie and authoritie which the holy Scripture in no place geueth him neither had any of his predecessours y e Byshops of Rome tofore enioyed the same nor once desyred it but rather both written and spoken against such vsurped power as we may see in the writings of Pope Gregorye the fyrste against Iohn Patriarch of Constantinople whiche attempted the lyke wicked enterprise but was resisted to Phocas the Emperour at the last obtayned of hym that he and his successours for euer after should be taken for y e chiefe byshop and supreme head of the vniuersall Church of Christ throughoute the worlde and y t the Church of Rome from that daye foreward should be called and so admitted and receaued the chiefe and principall head Church of y e whole world Againe that the Church of Rome should be in subiectioÌ„ to none other Church but that al Churches vniuersall shuld be obedient and in subiection vnto it For vntil that time the Church of Constantinople was counted the highest and of greatest authoritie bicause of the imperial see in that city This thing was brought to passe about the yeare of our Lord .vi. C.vii. Flatina Christianus Massaeus Henricus Pantaleon Paulus Diaâ—onus Anselmus Rid. Polichronicon Albertus Krantz Abbas vrspergeÌ„sis Hermannus Contractus c This Phocas as histories make meÌ„tion was a great and cruell tyraunt by force violence obtayned the Empyre And that he myght the more quietlye enioye it he wrought not onely treason against his Lord and Maister that was Emperour before him called Mauritius a maÌ„ both noble vertuous but he also most shamefully and traytorously slewe hym not onely him but al his children also y t none of his flocke might lyue to make any clayme to the Emperiall Crowne after him A Tyraunt mete to set vp the tiranny of the Byshop of Rome contrary to y e worde of God and the determination of the auncient Cannons But thys trayterous murtherer receaued a iuste reward of thys his tirannye For as he vniustlye slewe so was he most iustly slayne As he deposed his Lord and Master so was he deposed put down As he against al right toke away the Empire froÌ„ his Lord so was it againe taken a way from him As he suffered none of his masters children to liue so dyed he without childreÌ„ one doughter only excepted Loke with what measure he mette vnto his lorde and master with the same was he paid home again sauing that his death was more vilanous and shameful than the death of his master For thys tyraunte after he had reygned certayne yeares had fyrst of all his handes and his feete cut of afterward bicause he had bene a famous and notable adulterer his priuy membres with his heade were cut of also As for the residue of his bodye was burnt to ashes An ende worthye such a tirant Zonaras Paulus Vuarnefridus Ioannes Monachus Paulus Diaconus Ioannes Cuspinianus Sebastianus Frank. Pope Benet the seconde obtayned of the Emperour Constantine that the Bishop of Rome for euer after should be taken of all men for Christes true vicar in earth and saint Peters lawful successor This Pope also broughte it to passe that the bishop of Rome only should be called Pope that is to say the father of fathers For before that time all Bishoppes generallye were called Popes it maye be gathered of diuerse writers In the yere of oure Lorde siâ—e hundred .lxvii. Anselmus Ryd Achilles Perminius Sebastianus Franck. c. Pope Vigilius as they fayne made a decree with the consente of his adherents that the Sea of Rome shoulde be taken for the head and maistresse of al churches thorowout the worlde In the yere c. v. C. xxxv according to the doctrine of these two verses Dogmate papali datur simul ac imperiali vt sim cunctarum mater caput ecclesiaruÌ„ That same decree also made Pope Simplicius as they write in the yere of our Lorde 471. Moreouer the papistes go forth and say that when Pope Siluester was Bishop of Rome Constantine the Emperour did exalte and aduance the Sea of Rome that he gaue vnto it not only an ecclesiasticall but also an Imperiall power appoynting the church of Rome to be the chief church through out y e world to haue autority rule preeminence no lesse ouer those foure principall Churches Antioch Alexandria CoÌ„stantinople and HierusaleÌ„ than ouer al other churches coÌ„tayned vnder the heauens Agayn y t the bishop of Rome should be higher of greter autority than al the bishops and priests of the whole worlde and y t whatsoeuer should be determined concerning matters of religion shuld depend only vpon the popes iugement eyther to be receiued or to be reiected He appointed also as the papistes go forth to lye that the pope should haue fre liberty to weare the apparel either of an emperoure or of a byshop at his pleasure and that he shoulde haue all manner of officers to attend vpon as the Emperours maiesty hath Moreouer the aforesaid Emperor Constantine gaue to Pope Siluester and to his such cessors the city of Rome and al Italye withe the prouinces places and cities of all the weast parts to be S. Peters patrimony for euer addeth furthermore these words
such as the pope fauoureth not but that he shuld rather eschew them as enemies turne away from them as heathen persons For seing sayeth he that the dead that is to say y e pope abhorreth theÌ„ much more y e fete that is all Princes Kyngs Rulers all other kinde of people ought so to do and vtterly deteste them Ioan. Laziardus Pope Clement the fyrst made a constitution that all Emperours kings princes shuld be subiecte to the church of Rome both in spirituall and temporall matters acknowledge the pope to be their head Chron. Ioan. Laziardus Celestinus Pope Sixtus made a decree that if any man wer euill entreated of his Metropolitane it shuld be lawfull for him to appeale vnto the Sea of Rome mother and head of the vniuersall churche of Christ throughout al y e worlde 2. Q 6. Cap. Si quis putauerit Pope Fabian the fyrst ordained that euery maÌ„ might lawfully appeale vnto the sea of Rome although sentence wer pronouÌ„ced against him In y e yere â–ª c. 242.2 Qu 6. ca. Licet Iac. Phili. BergoÌ„ Pope Leo the thyrde made a decree that the decrees of the bishop of Rome should be more regarded set by than al the iudgementes writings boâ—â—es of the best learned In the yere c. 817. Iacob Phil. Bergom Pope Eugenius the fourth gathered a councel at Florence in the which wer present many great learned men both Grekes and Latines In thys councell it was required of the Grekes and of the Indians that they shuld celebrate the Lordes Supper with vnleuended bread according to the decree of Pope Alexander the fyrst and y t they shoulde grauÌ„t y t there is a purgatorie to purge soules after this life agayne that they shuld confesse the bishop of Rome to be the true vicare of Christ the very successour of Peter and the supreme head of Christs church thorowout y e world But they woulde not obey the Popes request but boldly answered that they would continew in the fayth and doctrine whiche their Churches from the beginnyng had receaued of the Apostles In the yeare c. 1433. Ioan. Philip. Bergom Chron. Pope Boniface the eyght vpon a certayn great and solemne feast apparelled in hys Pontificalibus was caried about the citie of Rome on mens shoulders gaue the people large blessings with wagging his fyngers ouer them on euery syde The nexte daye after he put on an imperial robe decking himself like an Emperour and coÌ„maunded a naked sweard to be borne before him and he himself sitting vpon his moyle gloriously cryed out with a loud voice saying Ecce duo gladij hic Behold here are two sweardes calling himself Lord of the whole worlde concerning both temporal and spiritual matters This is that monsture of whom it is writteÌ„ Intrauit vt Vulpes vixit vt Leo moritur vt Canis That is to saye he entred in as a fore he liued as a lyoÌ„ he dyed as a dogge In the yeare of our Lord. 1290. Albertus Crantzius Fascic Temp. Pantal. Pope Leo the fourth so greatly estemed both himselfe and his authoritye that he offered hys feete vnto princes to be kyssed and honoured In the yere c. 858. Volat. Plat. Pantal. Pope Innocent the thyrd fyrste of all crowned Otho the Emperour and afterward depriued him agayne saying It lyeth in my power both to set vp to plucke down emperours kings and princes at my pleasure For all power is geuen vnto me both in heauen and in earth In the yere of our Lord 1195. Sebast. Frank. Chron. Temton Fasc Tempâ— Paulus Phrig c. Pope Alexander the thyrde did not only with martiall armours resiste the Godly and noble Emperour Frederike but at the laste thorow the might of other princes subduing him compelled y â— aforesayd Emperour before he wuld geue hym absolution be at one with him to lye flatte down vpoÌ„ the ground before hym in the syght of the people and the pope setting hys foote in the emperors necke cried out with a loude voyce and sayd ScriptuÌ„ est Super aspidem et basiliscum ambulabis conculcabis leonem draconem That is to saye It is written Upon the Adder the Cockatrice shalt thou walke and thou shalt treade downe the lion the dragon In the yeare c. 1161. Nauclerus â–ª Sabel Iaco. Phil. Ioan. Char. This pope made compelled Lewes King of Fraunce and Henrye King of Englande to be his lackies to runne on fote by him y e one holding his horses bridle on the right side the other on the left syde leading him with greate pompe thorow the citie Totiacum vnto Ligris Chroni Sigebertus Pope Hadriane the fourth was not a little angrye bicause the Emperoure helde with his hand the left stirrope and not the right when he came down of hys horse aboute the yeare c. 1158. Albertus Crantz Otho Frisius Pantaleon Pope Calixtus the second wheÌ„ he returned vnto Rome caused pope Benet whom the Emperor had before set vp to be apprehended and to be set vpon an horse so ryde before him vilanously al the way his face being turned vnto the horses arse holding the horse tayle being in his hande in steade of a bridle Afterwarde he threw him into prison where he most miserably dyed About the yere c. 1120. Chron. Fasciculus temporum c. Pope Celestine the third crowned the emperour Henry the fyfte holding the crowne betwene his fete And wheÌ„ he had put the crown vpoÌ„ the emperours heade he smote it of with his fote againe saying y t he had power to make Emperours and to put them down agayne In the yeare c. 1195. Crantz Pope Cornelius ordayned y t no othe shoulde be required of the pope excepte it were for the mayntaynaunce of holy church In the yeare c. 255. Ranulphus Cestrensis Chron. Pope Gregorye the seuenth for dyspleasure that he bare vnto Henrye the Emperoure wrote vnto the princes people that liued vnder y e Emperours dominion that they should by no meanes obey the Emperour but rather resiste hym and hys authoritie and take him no more for Emperour but rather for an vsurper of the empyre The emperour perceauing this malicious purpose of y e pope wrote againe vnto him on this manner When Christ coÌ„mitted the sheepe vnto Peter he excepted Kings The pope aunswered the Emperor in his letters on this wise WheÌ„ Christ gaue y e keyes vnto Peter he excepted no man by this meanes chaleÌ„ging power authoritie ouer al Emperours Kings Princes and Rulers vnto whom notw tstanding by y e worde of God both pope Bishop w t all the spiritualty as they terme them ought to shewe obedience euen from the very heart not only for conscience sake In the yeare c. 1073. Christianus Massaeus Sabast. Frank. Chron. Pope Boniface the eight wrote vnto
neuer meddle with the election of y e pope as tofore thei had done nor y t their authoritye or consent shoulde be thought necessary in this behalfe but y t the clergie y e people of Rome alone might frankly freely choose the most holy Father In the yere of our Lord. 885. Grat. dâ—st 62. Pope Martine the third made y e like decree that the Clergy and the people of Rome onely shuld choose the bishop of Rome not regarding the consent of the Emperour In the yeare c. 944. Christ. Massae Pope Gregory the tenth ordained y t when the Pope is dead the Cardinals with all expedition should asseÌ„ble theÌ„selues togither for the electioÌ„ of a new Pope and that they should be shut vp together in a closet nether eating nor drinking nor yet departing froÌ„ theÌ„ce till they had chosen the most holy Father Christes vicar Peters successor In the yere c. 1272. Christ. Mass. Pope Boniface the second ordained that the Pope being deade an other Pope shoulde be chosen within three daies least the faith of holy Church for lack of an head should decay and waxe faint In the yeare c. 529. Dist. 69. cap. Nullus Ioan. Laziard When Pope Alexander the seconde was chosen Bishop of Rome certaine other willing to place a straunger in y e See all the Cardinals cryed out with a loude voyce and said No man ought to be chosen pope except he be borne in the paradise of Italye In the yeare c. 1063. Ranulphus Cest. Pope Sergius the second being before called Os porci that is to saye Swines snoute or Hogges mouth after that he was choseÌ„ Byshop of Rome chaunged his name and called himselfe Sergius Since that time al Popes haue vsed to chaunge their names yea and that as they reporte for three causes One is bicause that Christ when he did chose his Apostles chaunged theyr names The second is y t as they chaunge their names so shuld thei chaunge their maÌ„ners The thyrde is that he whiche is chosen to an excellent estate shuld not be obscured and disgraced with a vyle and foule name In the yeare c. 848. Chron. Polichron c. Of the alteration of y e popes names Polidorus Vergilius writeth on this maÌ„ner The bishop of Rome hath one special prerogatiue and priuiledge which is that when he is once created bishop he maye alter chaunge his name at his pleasure if the name which he hath already do displease hym As for an example If perchaunce he hath bene before a Malefactor he may call his name Bonifacius that is to say a wel doer If he haue bene a coward or feareful person he may call himself Leo y t is a Lyon In steade of this name Rusticall he may take vnto him the name Vrbanus y t is to say Ciuile gentle or wel mannered For leude or wicked he may cal himself innocent If he haue bene a diffamed person he maye take vnto hym thys name Benedictus that is to saye A man of good name and fame that the byshop at the least in name may be an ornament beautie to the dignitie of papacie Sergius the second is reported to haue ben the author of this matter to whom it was graunted forasmuch as he was called Os porci that is to say Swines snoute or Hogges mouthe to take vnto hym another name for to auoyde and eschewe hys other vyle and fylthye name c. Lib. 4. Cap. 10. de inuentor rerum Pope Hilarius the fyrst made a decre that no pope should chose or appoynt his successor but leaue it to the free election of the clergye of Rome In the yeare c. 465. Quaest. 8. Cap. 1. Plerique Ioan. Laziardus Pope Iohn the seuenth being an woman fayned her selfe to be a man and for the excellencie of her learning was chosen pope This woman pope was afterward begotten with childe of her seruaunt in the time of solemne procession accoÌ„panied w t a great number of cardinals patriarches archbishops bishops priests deacoÌ„s monks fryers chanons Nonnes c shee fell on trauayle and was deliuered of childe and so sodenly as they say died Afterward there was a decree made among y e cardinalls that for the auoyding of suche of so great inconuenience froÌ„ thenceforth whosoeuer shuld be chosen to be Christes vicar Peters successour he shuld first of al be set brechlesse bare arsed in a certaine botomlesse chayre y e one of y e basest cardinals w t al humilitie reuerence worthy such so noble a prelate shuld grope w t his hande whether y e most holy father had all his that appertayne vnto the court of Uenus or not If he had them that theÌ„ the Cardinal should crye with a mery and a loude voyce Testiculos habet And the whole college of the Cardinalls reioysyng at the tydings shoulde aunswere Deo gratias And so immediatly y e Cardinals should set the newe chosen and approued pope in S. Peters chayre as a man found worthy such a most excellent dignitie In the yere c. 860. Nauclerus Sabel Platina Pantal. Chron. Sebast Franc. Paul Verg. Pope Iohn the fyft ordained that after the Bishop of Rome is elected and chosen he should be consecrated of the Bishop Hostuense Portuense Velitern In the yeare c. 679. Chron. Volateran Pantaleon Some ascribe this ordinance to Pope Marke Of Cardinalls POpe Marcellus ordayned in the citie of Rome .xv. Cardinalls for to baptise such as wer conuerted froÌ„ Paganisme vnto Christianisme to burye the martirs whiche suffred death for Gods truth In the yere c. Christ. Massae Polichron Pope Siluester the fyrst appoynted y e College of Cardinals to beautifie and to set forth the honour and dignitie of the church vnto the which Cardinalls as the papistes fayne the Emperour Constantine gaue that same authoritye and preeminence that the honourable order of the sage prudente Senatours of Rome tofore had And Martine in hys Chronicle sayth that there are fiftye Cardinalls of that holy College that is to say seuen Byshop Cardinals .xxviii. Priests Cardinals .xv. Deacon Cardinals albeit the most holy father may at all times encrease the number of those his spirituall children as he thinketh moste meete for the aduauncement of the Apostilique see In the yere c. 315. Mart. in Chroni Ioannes Laziardus The aforesayd pope also made a decree that a Bishop Cardinal shuld not be condemned vnder .lxxii. witnesses a prieste Cardinall not vnder .lxiii. witnesses A Deacon Carnall not vnder xxvii witnesses C. Praesul 2. Qu. 4. Laziardus Celest. Pope Innocent the thyrde in a certaine councel holden at Lions made a decree that Cardinalls should for euer after weare red hats vpoÌ„ their heads to put theÌ„ in remembraunce that they ought to be redye at al times to shedde their bloud for y e
liberty of holy church for the Catholyke fayth for the safegarde of the people In the yere c. 1193 Ioan. Laziard Ioannes Stella Christianus Massaeus c. Of Byshops POpe Clement the fyrste ordayned that no Byshop ought to be appoynted by the clergye but with the consente of the common people He commaunded also that the byshops seate shoulde be set in an hygher and more honourable place than the seates and places of other In the yere c. 92. Ioan. Laziard Chron. Pope Boniface the thyrd commaunded that the clergye and the people of the diocesse shoulde chose theyr owne Byshop In the yeare of our Lord. 605 Platina Sabell Pope Gregory the seuenth ordayned that no priest should take a bishoprike of any lay man If he did that he shuld be excommunicate and lose his bishoprike In the yeare of oure Lorde 1073. Lib. Concil Pope Boniface the fourth made a decree that so long as the bishop liued no man should entreate of the new election of his successour but differ the matter vnto the thyrd day after his death In the yere of our Lord. 106. Ranulph Cestrensis Pope Sixtus the fyrst made a decree that if any Byshopryke wer voyde no man shuld presume to be bishop therof except he were fyrste admitted vnto it by the popes letters In the yere c. 129. Chron. Angl. Lib. Concil Pope Anacletus made a decree that a byshop shoulde be consecrated of no lesse than of three byshops yea those of the same prouince For sayth he an example of ordring bishops was shewed vnto the Christianes in Iames the lesser byshop of Ierusalem which was ordayned appoynted Byshop of these three Peter Iames and Iohn But if the Metropolitane shall be coÌ„secrated theÌ„ must al the bishops of the prouince be presente at his consecration In the yere of our Lord 101. Dist. 66 Cap. Archiepiscopus Ioan. Laziard Iacob Phil. Lib. Concil The aforesayd pope also ordayned that bishops shuld not be consecrated but on the sonday 75. Dist. Cap. Ordinationes episcoporum Pope Anicetus ordayned y t no Archbyshops should be called primates but such as had special priuilege graunted them of the most holy father the pope and that al suche so priuileged mighte also be lawfully called patriarches In the yere c. 169. Dist. 98. ca. Nulli Isuar Pope Lucius made an order that a Byshop should haue at al times and in al places attending vpoÌ„ him .ii. priests and .iii. deacons to testifye both of hys lyfe and of his doctrine In the yere c. 258. De consec Dist. 1. Cap. Iubemus Volat. Plat. Massaeus D. Barns Pope Euaristus ordayned that seuen Deacons should attende vpon the Bishop and kepe him while he preached least the enemyes of Gods truth wuld accuse him wrongfully and say that he erred agayne that he should be hearde with the more reuerence had in the greater honoure In the yeare c. 110. Ioan. Stella Ranulphus Cestrensis Pope Calixte the seconde made a decree that the church may neither chose an other Bishop nor put hym awaye nor yet be obedient to the ordinaunce of any other bishop so long as her proper byshop is a liue seyng that the Apostle sayth The wyfe is bound to the law of her husband so long as her husbande liueth But wheÌ„ he is once dead she is losoned from the law of her husband so that she may marry with whoÌ„ she will so it be in the Lorde that is to say sayeth he the church may chose an other Byshop so that it be done Regulariter that is after y e order appointment of our mother holy Churche In y e yere c. 1120. Quaest. 7.5 Sicut alterius This decree also is ascribed to Pope Euaristus Lib. Concil Pope Euaristus made a law y t without exceding great necessitye a Bishop might no more forsake hys church thaÌ„ the husband his wife For it is writteÌ„ saith hee he that seeth a woman lusteth after in his hart he hath commitadultery In the yeare of our Lord. 110. Lib. Concil Pope Innocent the sixt made a decree that bishops and all other ecclesiastical persons should repair home vnto their owne houses and cures maintain hospitalitie for the relief of the poore and suffer no idle nor loytering lubbers to remayne in their houses but only norishe suche as are vertuously occupied and apply themselues diligently to the study of the holy Scripture and to the readyng of the auncient wryters that they mighte afterwarde serue in the church of Christe In the yeare c. 1343 Chron. Ioannes Stella Pope Gregory the eleuenth said to a certayne bishop being absent from his bishopricke Thou bishoppe why goest thou not home to thy bishoprick The bishop aunswered againe with a stout courage And thou Pope which callest thy selfe father of fathers and the chief of all bishoppes whiche oughtest also to geue exaumple of dooing well to other Bishoppes prelates and priests why art thou so farre from Rome and art not resident vpon thy bishoprick at Rome In the yeare c. 1362. Albertus Crant Ioan. Stella Chron. Pope Leo the second ordayned that the Archbishops shuld pay nothing for theyr paul to the bishop of Rome but haue it freely geuen the. In the yere c 607. Albertus Crant Chron. Pope Anacletus made a decree that no bishop should presume to admit any persons vnto holy orders that dwel in an other bishoppes diocesse In the yere c. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena Pope Anicetus made a law that wheÌ„ an Archbishop which is the Metropolitane should be consecrated all the bishoppes of that prouince ought to bee present euen as they all are bounde to obey hym In the yeare of our lord 159. Distinc. 66. Cap. ab omnibus phil Berg. Pope Zepherinus decreed that a bishop called into iudgemeÌ„t either of the patriarch or of the Primate or of the Metropolitane shoulde not bee condemned without the authority licence and consent of the Apostolique sea In the yeare c. 208. Iac. Phil. Bergom Pope Eusebius ordained that no prophane persons whom we cal lay men should presume to accuse or to cal into iudgement their Byshop In the yere c 309. Lib. Concil Iacob Philip. Bergom D. Barns Pope Innocent y e fyrst made a decree y t those byshops which sell prebendes benefices deanryes Abbotships priorships or any other ecclesiasticall dignityes eyther Sacraments or sacramentals as holy oyle chrisme halowing of altares c shoulde be adiudged Simoniakes and be punished as persons giltie of Simonye In the yere c. 408. Qu 1. Cap. 3. Si quis praebendas Philip. Bergom â—oan Stella Pope Hormisda decreed that no secular person shuld be chosen to be bishop but one of the number of priestes In the yeare of our Lord. 514. Dist. 61. Cap. 18. In sacerdotibus Pope
Iginius made a decree that no Archbishop shuld condemne his suffragane but in the syghte and hearing of other suffraganes and bishops of the same prouince In the yeare c. 14. Ranulphus Cestrensis Polichron Pope Theodorus ordained that no bishop should meddle in the diocesse of any other Byshops but diligently loke to his owne cure In the yeare c. 673. Lib. Concil Christian. Massaeus Pope Siluester instituted y t byshops only should halowe oyle and creame confyrme children In the yere c. 315. Chron. Platina Pope Felix the third appointed that bishops only should halow Churches In the yere c. 486. Volat. Poli. Pantal. Pope Liberius ordayned that no bishop or beneficed mā shuld forsake hys flocke for any persecution or trouble though death should ensue accordyng to thys saying of Christ A good shepeheard geueth hys life for his shepe In the yeare c. 354. Anselmus Ryd Pope Antherus made a decree that a bishop might be remoued frō one bishoprike to another if the necessitye or profite of the congregation so require but yet not without the authority and licence of the Byshop of Rome In the yeare of our Lorde 239. Platina Volat. Lib. concil Pope Pius the first decreed that the commō people should not accuse their bishop nor the shepe their shepeheard For saieth he neither is the disciple aboue his maister nor the seruaunte aboue his lord In the yere of our lorde 147. lib. Con. Pope Nicolas the first ordained that bishops should not entangle themselues with worldlye businesses nor apply their minds to feates of warre but geue their whole mind to the study of holy Scriptures to preaching and to prayer In the yeare of our Lorde 871. Quest. 23 ▪ cap Reprehensibile Pope Iohn the xxiii decreed that bishops should not geue their mindes to hunting In the yere c. 1409. Dist. 34. Cau. Quorundam Pope Eugenius the first ordained that bishops should haue persons to punish such priestes as offend In the yeare of our Lorde 650. Volat. Chron. Grat. Doc. Barnes Pope Eugenius also commaunded that bishops in their Diocesse shoulde diligently prouide that there might be learned scholemaisters to trade vp the Christen youthe in good letters and liberall artes Ex sinodo Eugenii Lib. Concil Pope Anacletus made a lawe that Bishops should perseuer and continue styll stedfaste and diligente in settyng forth the truth of Gods word thoughe neuer so great trouble folow of it For saith he blessed are they that suffer persecution for righteousnesse In the yeare of our Lorde 101. Dist. 43. Scimus Ioannes Hus whome the bloudy papistes notwithstandyng the Emperours safe conduct most cruelly brente vnto ashes at the councell of Constāce where as some write were gathered together iii. M.ix C. and xl prelates and their Uicares affirmed opēly and constantlye that it is not lawfull for ecclesiastical persons to haue any temporall iurisdiction In the yere of oure Lorde 1415. Aeneas Siluius Plat. Christ. Massaeus Pope Paschalis beyng Bishoppe of Rome there was a Councell holden at Aquisgranum in the which it was ordayned that no Ecclesiasticall persōs shuld weare any sumptuous garmēts nor rings or ouches vpō their fingers but byshops only yea and that at suche times only as they say masse and be in their Pontificalibus In the yeare c. 827 Christ. Massae Lib. Concil The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make prouisiō for such poore of y e same as haue not wherof to fynde thēselues Again as are sycke and so weake that they ar not able to labour for their liuing Dist 82. Cau. Episcopus In the Councell Toletane the thirde it was enacted that at all bishops and priestes tables there should be no idle talke nor telling of wanton tales but reading hearing and talking of the holy Scriptures Lib. Concil The forme of the Othe which the Popyshe Byshoppes vse at the tyme of their consecration as it is specifyed in the Popes decretalles De iuramento C. Ego I. N. Byshop frō this houre foreward shall be faythfull to s. Peter and to the holy Apostolique Church of Rome and to my Lord. N. the pope and to his successours that enter in according to the rule of the Canons I shall not bee neither in councel nor in dede that he shuld lose his life or membre or otherwyse be euil entreated The councell which eyther by himself or by letters or by any messanger he shal open vnto me I shall declare it to no mā vnto his hindraunce The papacie of the Churche of Rome and the rules of the holy Fathers I shall be an helper to defende and to mayntaine my order being safe against al mē Being called vnto any Sinode or coūcell I shall come except I haue a lawful let The legate of the Apostolique sea whom I shal knowe to be certain I shal honourablye entertayne both at his comming and at hys departure or going away The churches of the Apostles at Rome I shal visite euery yere eyther by my self or by some sure messanger except I obtayne licence of the holy Father to the contrarye So God helpe me these holy Gospels of God After thys there was inuented and receaued a newer forme and māner of an othe whiche the Byshops at theyr consecration sware to the pope both larger and more to the purpose to stablyshe and defende the tirannye of the Romish Bishop In thys newer and later othe are these wordes contayned The papacie of Rome and the Regal or prince like honoure and dominions of S. Peter I shalbe an helper to retayne and to defende agaynste all men The lawes the honoures the priuileges and the authoritye of the Churche of Rome and of our Lorde the Pope and of hys successoures I shall to the vttermoste of my power laboure to conserue to defende to encrease and to aduaunce Neyther shall I bee in councell in deede or in affayres wherein any sinister or preiudiciall thynges of persons lawe honoure state and power shall be imagined and deuysed agaynst that our Lorde Pope or against that Churche of Rome and if so bee I know suche thynges to bee handled deuysed or procured of any person or persons I shall hynder and lette it to the vttermoste of my power and so soone as is possible with all conueniente speede I shall sygnifye it and make it knowen to the same oure Lorde the Pope or to some other by whome it maye come to hys knowledge The rules of the holy Fathers the decrees the ordinaunces the sentences or iudgementes the dispositions the preseruations the prouisions and the Apostolique commaundements I shall obserue with all my power and cause them also to be obserued of other heretikes Schismatikes and all suche as rebell and stryue agaynste our Lord the Pope or hys successoures I shal to the vttermoste of my power
persecute impugne and condemne c. Of Priestes POpe Anacletus ordayned that there shoulde bee priestes sette in euery citye towne and village to teache the people Gods word and to minister the Sacramentes He ordayned also that priestes should be honoured aboue all men and that thei should not be vexed or toubled but borne withal and reuerenced of al mē Agayne that when any priestes were made they shuld be solemnly openly made In y e yere c. 101. Lib. Concil Plat. Fascic Temp. Iacob Phil. D. Barns The aforesaid Pope also made a decree that al such as backebite or slaunder any priest should be excommunicated For sayth he he that slaundreth a priest slaundreth Christ. For priestes without doubt are Christs Lib. Concil Chroni Pope Gaius made a decree y t none should be made a priest except he were fyrst a dorekeper secondlye a Reader thirdly an Exorciste or cōiurer fourthly an Acholite a lighter carier of candels fiftly a Subdeacon sixtly a Deacon seuenthly a prieste and fynallye a bishop if he can come vnto y e promotion In the yeare c. 384. Chron. Plati Fasc Temp. D. Barns Some ascribe thys decree to Pope Stephen the second Grat. Ioan. La. Pope Siricius ordayned y e priestishe orders should not be geuen altogether at one time but at sundrye tymes In the yere c. 389. Sabell Plat. Ioan. Lazia 77. Dist. Cap. In singulis Pope Gelasius the first commaunded y e only priestishe orders shuld be geuen only foure times in y e yeare yea and y t on the Saterday In the yeare c. 494. Volat. Isidor D Barns Pope Boniface y e first instituted that no man shuld be made priest before he be xxx yeres olde For Christ sayth he was thirtie yeres old before he toke on him y e office of preaching In the yeare c. 425. Sigebert Sabel Chron. Pope Zacharias notwithstādyng made a decree y t if necessitye requireth priestes shoulde not onely be made at .xxx. yeres olde but also at .xxv. In the yere c. 752. Dist. 79. Cap. Si triginta Pope Siricius of whō we spake afore decreed y t al those men that haue bene twice maryed or els haue maried a widow to wyfe shoulde by no meanes be receaued vnto the order of priesthode Isidor Plat Albert. Krantz Pantal. Pope Gelasius y e first of whō also we spake afore ordayned likewise y t none which wer twice maried should be admitted vnto ecclesiastical orders without the bishop of Romes dispensation Chron. Ioan. Stella D. Barns Pope Anastasius made a law y t none which was lame or maymed or wāted any of hys members should be admitted to be a priest In the yere c. 404. Grat. Sabel Plat Polydor. c. The aforesayd pope made a decree y t no straungers specially such as come frō beyonde the seas should be admitted vnto y e clergie except they brought with them a testimonial sygned with the handes of fyue byshops 37. Dist. ca. Extraneo Ioan. Laziard Pope Pelagius ordayned that no mā shuld be admitted vnto the ministery which eyther of ambition or elles for worldely lucre and easye liuyng desyreth to come vnto it In the yere c. 552. Christ. Massaeus Pope Hilary the fyrst made a decree that no man should be admitted to bee a priest except he were both wel learned and well mannered In the yeare of our Lord. 465. Ioan. Stella Dist. 55. Cap Penitentis Pope Iohn the nynthe ordayned y t if any man had committed murther the same shoulde neuer be admitted to receaue holy orders Againe if any priest were founde gyltye of that faulte he shoulde be irregulare and neuer after be receaued into the ministery In the yere c. 904. Dist. 5. C. Miror Ioan Stella Pope Zepherinus decreed y t whē a byshop shuld make eyther deacō or priest both priests lay mē shuld be present In the yere c. 208. Phil. Bergom Pope Innocent the fyrst ordayned y t no diffamed person should be admitted to be a priest In the yere c 408. Dist. 50. Cap. Canones Phil Bergom Pope Zozimus ordained that no gelded person nor bond mā shuld be made a priest except he were fyrst made free of hys Lord. In the yeare c 424. Fasc Temp. Chron. But thys constitution of y e byshop is euell kept of certayne men sayth Ioannes Laziardus For nowe a dayes sayth he not only bondmē but also bastardes and whores children ar receaued into the ministery and haue the gouernement of paryshes committed vnto them and they also bestowe the patrimony of Christ vpon whores at their pleasure The aforesayd pope made also a decree that priestes should be no tauernhunters nor yet sel wine themselues He ordained again y t a deacō shuld not presume to minister the sacramente of Christs body bloud to y e people if eyther bishop or priest wer present Dist. 93. Cap. Praesente praesbitero Phil. Bergom Pope Anicetus forbad first of al priestes to haue beardes or to weare long side heare In y e yere c. 159. Sabell Lib. Concil Petrus de natal Some ascribe this decree to pope Anacletus Plat. Poli. Massaeus Pope Anicetus also commaunded y e priestes crownes should be shauen not foure cornered sayth he like vnto Simō Magus but as round as a boule like vnto Simon Petrus to put the priests in remembraunce that they shoulde despise this world and set al their mindes vpon the heauenly crowne Petrus de nat Christ. Massae D. Barns Pope Zacharias inuented the priests apparel In y e yere c 752. Chron. Achil. Pope Benet y e third cōmaunded that priests shuld walk in an order weare apparel mete for their degree In the yeare c ▪ 863. Fasc Temp. Chron. Pope Gregory the fourth in a certain councel ordayned y t al the clergye both byshops and priests shuld lay a syde all costly apparel by no means wear rīges precious stones gold siluer or any such like sūptuous ornamēts but rather homely sober apparel after y e exāple of Christ of his apostels In the yere 846. Ioan. Tit. in Chro. Galliae Plat. Pope Pelagius y e first ordained y t priestes vnder paine of deadly sin shuld say Mattens appointed for the day In the yeare c. 580. Dist. 19. Cap. Elutherias fra Ioan. Stell Pope Vrban the second ordained likewise y e priests should say euery day our ladies Mattens openly in the church that vpon the satterday the whole seruice shuld be of her In the yere c. 1086 Sabell Ioan. Stella Nauclerus Guil. Durand Polichron Pope Anastasius the second made a decree that no priest should omitte the saieng of his diuine seruice except it be masse although he bee neuer so muche oute of charitie and neuer so greatlye stuffed ful of rancor and malice
against any person â–ª In the yeare c. 498. Ioannes Laziardus Celestinus Pope Innocent the seconde decreed that no man should strike a prâ—est For it is written saieth he Touche not my annointed If anye manne contrarye to hys commaundemente didde presume to smite the annointed priest he pronounced him excommunicate ipso facto and accursed that by no meanes he should be absolued except he stoode in daunger of death but only of y e pope of Rome In the yeare of our Lorde 11â—1 Causa 17. Quest Si quis Ioan. Stella Chron. Pope Euaristus enacted that priestes should not be disquieted nor euill entreated of the laity but that they shuld be had in high reuerence and honour In the yeare â–ª c. 110. Isidor Tem. 3. Conc. Polid. Pantaleon Pope Pontianus ordained that prists should be accused of none but onely of priestes and bishops In the yeare c. 230. Gratian. Isidor polidor Pope FabiaÌ„ also made a decree y t neither priests shuld be admitted to accuse the laity nor the laity the priests In the yere of our Lorde 242. Caus. 2. Qu. 7. Sicut Pope Calixt the firste ordained that in the accusation of a priest no suspicious personnes or of euill name and fame either anye suche as bee enemies to the priest should be admitted to geue euidence against him In the yere c. 217. Quest. 3. Cap. 5. Accusatores Ioan. Laziard Pope Alexander the firste ordayned that the Laitye shoulde haue nothing to do with the cleargy and that the spiritualty should be vtterly exeÌ„pted from all the iurisdiction authority and power of the secular rulers In the yere of our Lorde 119. Albertus Crantz Pope Caius made a decree that no lay personne should presume to accuse or to call into iudgemente beefore a secular iudge either prieste or any other that is within holye orders In the yeare of our Lorde 284. Iacob Phillip Bergom Pope Siluester the first commaunded y t no priest shuld be compelled to plead his cause before any secular person or in any temporall court In the yere c. 315. Quest. 11.1 Cap. Testimonium Cap. Si quis Pope Iulius the .i. made a decre also y t a priest shuld not haue his cause heard or pleaded before any temporall iudge onely In the yeare c. 338. Iacob Phil. Bergom Lib. Concil Pope Boniface the eight in a general councel ordayned that temporall Rulers should not charge the people with any kind of payments if they did that the priests shuld pay them none except the Pope gaue them licence In the yere c. 1190. Polidor lib. 17. Angl. Hist. Pope Nicolas the first ordained that no temporall man wer he king or emperour should haue ought to doe wyth those things that appertain vnto priestes In the yere c. 871. Anselmus Ryd Pope Gregory the fourth made a decree that priestes should bee free from all kinde of worldlye bondages taxes paymentes c. In the yeare c. 846. Sabel Platina Pope Vrban the second enacted notwithstanding that the priestes shouldr paye tribute to the higher powers for the defence of their countrey In the yere c. 1086. Qu 23. Cap. Tributum Pope Leo the ninth apointed that y e priests houses shuld be built nigh vnto the churches that the pastours mighte alway be at hand wheÌ„ the parishners shoulde haue nede of theym and that the poore people might know where to haue succour and reliefe in the time of their necessitie In the yeare of our Lord. 1049. Qu. 12. cap. 1. Necessaria Nau. Ioan. Stella D. Barns Pope Simmachus ordained that a prieste shoulde kepe no woman in hys house except she were his kinswoman his mother his sister or his wife whoÌ„ he ought godly to gouern In the yere c. 499. Dist. 81. cap. Volumus Volat. Pope Liberius made a law that no prieste should forsake his cure for anye persecution or trouble though deathe should ensue according to this saying of Christ A good shepeherd geueth his life for his sheepe In the yeare of our Lorde 254. Anselmus Rid. Pope Iohn the eighte ordained that the priestes which were absente from their benefices without a dispensation from the Pope should be compelled to return vnto them and there to be resident In the yere c. 887. Ioan. Laziard Pope Simplicius ordained that no clearke or prieste should receiue the inuestiture of his benefice or of his office at any Laymens hand In the yeare c 471. Ranulpus Cestrensis Ioan. Laziardus Pope Gregory the first made a decree in a certain councel holden at Rome that the Ministers of the altare should geue their mind to preachyng and not to singyng For said he while meÌ„ seke a swete voice in holy seruice couenable life is set apart and the singer w t his maners hurteth the people though w t his voice he greatly delighteth them In the yere c. 590. Polichron Lib. 5. Pope Victor the second in a certayne councell holden at Florence ordained that all bishops and priests whiche he proued giltye either of Simonye or of fornicatioÌ„ should be depriued of their Bishoprickes benefices and all other ecclesiasticall promotions and dignities In the yere of our lord 1053. Pope Eleutherius made a decree y t no priest should be degraded or put froÌ„ the degree of his priesthode except he wer first lawfully accused and conuict For saith he our Sauiour knew well that Iudas was a theefe and should betray him but forasmuch as he was not accused he put him not doun but al that he did in the mean time among the Apostles for y e estate of his dignitie it was alowed and stoode fyrme and stable In the yere c. 177. Ranulp Cest. lib. 4. In the councell Toletane the third it was decreed y t at priestes tables there shuld be no idle talk nor telling of waÌ„ton tales but reading hearing and talking of the holy scriptures Lib. concil Of the syngle lyfe of Priestes POpe Calixte the first made a decree that so many as would bee made priests should abstayne from mariage In the yere c 217. dist 62. Cap. presbyteris Ioannes Stella Phillip Bergom Pope Siricius the first forbadde not onelye the priestes but also the Deacons to marry In the yere c. 337. lib. Concil Polyd. Pope Pelagius the second did not only prohibite priests and Deacons to marry but also the Subdeacons In y e yere c. 580. Chron. lib. Con. Poly. Pope Gregory y e i. bicause he thought it to much violence cruelty and tiranny to diuorce such as came vnto y e ministery maried from their wiues ordayned that from his tyme none shuld be Subdeacon vnlesse he vowed chastitie before In the yeare of our Lord. 590. Chroni Concil Poli. Notwithstandyng the lawes afore made tooke no effect among the priestes vntill the tyme of Gregorye the Seuenth whiche was
the yere of oure Lorde 174. This Gregory the Seuenth in a ceretayne councell made a decree that from that tyme forwarde it should no more be lawfull for priestes to marrye and agayne that such as were married alreadye shoulde bee diuorced from their wyues and if they woulde not forsake theyr wyues they shoulde be depriued from their ministery and also from ecclesiasticall promotiōs so that it shuld not be lawful for a christen mā to take them for spirituall ministers or to bee present at their ministratiō by the rea son of their continuaunce in mariage◠when notwithstandyng our Sauiour-Christ sayeth That God hath coupled and ioyned together let no man separate and put a sunder And the holy Apostle sayeth To auoyde fornication let euery man haue his own wife and euery womā her own husband Again Wedlocke is honourable among all men the bed vndefiled But whoremongers adulterers God shal iudge Of thys decree followed many great inconueniences For y e priestes by this meanes abstayning from lawfull matrimonye abstayned not frō vnlawfull whoredome from other leude partes of most detestable vncleannesse but defiled themselues with al kinde of abhominable liuing vnto the vtter defacing both of themselues and of theyr ministery in so muche y t the aforesayd pope was compelled to make a decree that no man should heare the masse of any whoremōger priest supposyng by this meanes to fraye away the priestes frō their whoring which notwithstāding from that time vnto this houre again hath growen vp vnto such an hight in the kingdome of the pope that among the verye Turkes Iewes Sarazens and suche other miscreantes the lyke fornication whoredome adultery incest sodomitrye and all wicked kynde of most detestable dissolution of leude life not to be founde as is at this present proued to be exercised of y e vnchast generatiō of the popish wiuelesse priestes vnto the great infamye and slaunder of the christen profession Pope Innocent the second in y e councell Remense made a decree also y e Subdeacons shoulde liue continentlye and without wiues In the yeare c. 1131. Dist. 18. Cap. Decreuimus Ioan. Laziard He ordayned also that not only Subdeacons but also Deacons and priestes shoulde professe chastitye and liue wiuelesse vnder payne of depriuation of theyr benefyces and all other ecclesiasticall promotion Chron. Lib. Concil Ioan. Stella Pope Vrban the seconde lykewyse made a lawe that if any man after he was made Deacon dyd marrye the same shoulde be depriued of all hys benefices and all other spirituall dignityes In the yeare c. 186 Disti 32. Cap. Eos qui. Ioan. Phil. Bergom Pope Theodore bearyng rule in the tyme of the Emperoure Constantine the fourthe a councell was gathered in whiche it was decreed that the priestes of the Grece and of y e Easte church shoulde be at libertye to marrye and to haue theyr owne lawfull wiues bycause of the greate heate that is in the countrey but to the priests of y e West partes maryage was vtterlye denyed as vnto persons which dwel in a much colder countrey therfore lesse nedefull of maryage In the yeare c. 936. Chron. Ang. Pope Paschalis the seconde bearing rule Anselme Archbyshop of Cantorbury in the second yeare of the reygne of Kyng Henry the fyrst Kyng of Englande whiche was in the yeare of oure Lorde 106. gathered together at London a Satanicall swarme of shamelesse shauelynges and condemned the honest and Godly maryage of priestes forbidding al spiritual ministers from henceforth to kepe y e company of their lawfull wiues or after that tyme to haue any thing to do with matrimony but to liue a syngle and wiuelesse lyfe The diuelish decree of that Antichristian Archebishop made of many Godly maryed priests such a mōstruous multitude of vyle stinking and abhominable Sodomites y t the aforesaid Anselme was compelled to make a decree also against those Sodomites cōmaunding that al Sodomitical priestes should openly be accursed in the churches euery sonday throughout the yeare And afterward suche great inconueniences grewe of the publishyng of this moste detestable sinne of Sodomitrye for by this meanes it began to be knowen to be practised not only among y e clergye but also among the Laitie that he was compelled to reuoke cal backe agayne this his wicked decree of publication and from henceforth no more openly to accurse those Sodomiticall monstures Lib. Concil Pope Honorius the seconde willyng perfectly to stablysh that wicked decree of the single life of priestes begonne by that Antichrist Anselme in England sent a certayne carnall Cardinall called Ioannes Cremonensis into this realm whiche called together here at Londō also a great councel at the which were present two Archebyshops xxiiii Byshops and fortie Abbotes besydes an innumerable multitude of the clergie In thys councell besides other things he most greuously inueyed agaynst the maryage of priestes and among other his words he sayd that it was a shamfull matter and an excedyng great abhomination for a priest to rise from an whores syde for so he called the priests lawfull wiues and immediatly to goe and make Gods bodye But notwithstanding God willing to shewe what chaste and continent fathers these aduersaries and forbidders of priests matrimonye are the aforesayd Cardinall euen the very same day wherin he had not only condemned the moste Godly and lawfull mariage of priests but also deuoutlye song masse was taken w t an whore in his bed the next nyghte following and so with shame enough tooke hym to hys feete and with all haste fledde awaye to Rome vnto hys holy father not so muche as once byddyng hys frendes here in Englande farewel A frute worthy such a chastity It was not vnaptly answered of King Rychard the fyrst to a certayne prieste called Fulco which sayd to the King on thys wyse King to thee I saye in the name of god almighty that thou marrye sone thy three euyl doughters least some worse happe thee befal Thou lyest hipocrite quod the King for daughter haue I none Yes sayd the prieste Thou hast pryde couetousnesse and lecherye Thē aunswered the Kyng My pride I geue to the templares and hospitalers my couetousnesse to y e white monks and my lechery to the prelates of the church In the yeare of our Lord 1124. Ranulp Cestrensis Poly. in hist. Ang. Chroni Of the maryage of Priestes POpe Siluester the fyrst ordayned degrees in ecclesiastical orders and decreed that euery prieste shuld be the husband of one wife only according to the doctrine of the holy Apostle In the yere of oure Lord. 315. Sabel Plat Ioan. Phili. Bergom D. Barnes Polydor. Pope Gregory the fyrst restored maryage agayne to the priestes which he to fore had denyed vnto them when he sawe howe manye greuous inconueniences followed of that most wicked decree of the single life of priestes In the yere
tythes where he listed as the vse was tofore but that al tithes be payde to the mother church of euery diocesse Agayne that it shoulde not be lauful for any priest to haue mo than one benefice with cure Item it was decreed in that councell that all persons and Uicares shoulde be called for euer after Priestes and no more Prelates In the yeare of our Lorde 1271. Ranulphus Cestrensis Chronica Angl. Pope Calixte the seconde ordayned that no lay manne vnder payne of the great curse should meddle with the teÌ„thes oblations or houses of the Priestes nor wyth the goods of any bishop that dieth In the yere of our Lord. 1120 Ioan. Laziard The aforesayde Pope also made a law that that bishoppe or priest which leaueth his benefice and is not resideÌ„t vpon it to do his duety should be takeÌ„ for an adulterer Plat. Antonin Pope Euaristus decreed that a bishop or prieste may no more forsake his benefice than a maried man may forsake hys wyfe For saith he he that seeth a woman and lusteth after her in hys heart hath committed adultery In the yere c. 110. lib. Concil Chroni Pope Clement the fourth condemned the pluralities bothe of benefices and prebendes in so muche that when he hearde that a certayne Priest beeyng his Neuew hadde three prebendes he compelled hym to chose one of the thre which he would as for two of them he should surely forgoe And when hys frendes did instantly desire him that he would not onely suffer his Neuew to enioy all those three prebendes styll but also geue him other liuynges moe and greater in consideration that he was hys kinseman the Pope aunswered that he would rather leane vnto God than vnto fleshe and bloude addyng he knewe righte well that God would haue the churche goodes so bestowed that they might not onelye bee put to good and Godlye vses but also that manye myghte lyue of them and not one man alone to haue the liuinges of many Agayne he sayde He is not worthye to bee the successour of Peter whiche woulde rather folow the fonde fansye of carnall kinred than the rules of Christ and of godlinesse In the yere c. 1265. IoaÌ„ Laziardus Pope Victor made a decree wherein he condemneth the pluralities of benefices In the yere c 198. Henricus Prim. Pope Vrban the second held a councel wherein it was decreed that no spirituall person should haue benefices in diuers places but that one priest shuld be content with one benefice In the yere c. 1086. Lib. Concil Christ Mass. Pope Iohn the xxii ordayned manye good things against the pluralities of nefices In the yere c. 1302. Chron. Fâ—scicul Temp. Pope Gregory the 9. being Bishop of Rome WilliaÌ„ bishop of Paris after loÌ„g disputatioÌ„ had of the ambitioÌ„ of y e insatiable couetousnes of y e priests concluded w t the consent of many godly learned men y t it is a deadlye syn and a thing damnable before god for a priest to haue two benefices In the yere of our lorde 1225. Iacobus Mayer in Chron. Fl. Pope Vrban the second of whom we heard afore did not only make a decre that euery priest shoulde haue but one only benefice but also y t he shuld be resident continually vpon the same diligently feding the flocke of Christ with the word of God and with hospitality Chro. Christ. Massae Pope Adrian the fyrst ordayned that no priest maye forsake one benefice to take another In the yeare of our lord 796. Plat. Volat. Pope Boniface the thyrde decreed y t priests should take no ecclesiastical promotions at a lay mannes hand In the yeare c. 605. Quaest. 16. Cap. 7. Pope Vrban the seconde ordayned y t no ecclesiasticall promotion should eyther be receaued or geueÌ„ of secular persons Christ. Massaeus Pope Alexander the seconde made a law that al ecclesiasticall orders promotions should not be solde but frely geuen to such as are both learned and godly In the yeare c 1063. 1. Quaest. 3. Ca. Episcopus Pope Innocent y e sixt ordayned that ecclesiasticall benefyces should not bee geuen but to such priestes as are worthily commended both for theyr lyfe doctryne and that all prelates and so many as haue benefyces shoulde not lurke abroade in corners but that euery maÌ„ should get him home to his own benefyce vnder payne of excommunicatioÌ„ For he sayd that euery shepeheard ought to keepe hys owne sheepe and not to commit the custodye of them to an hirelyng In the yeare of our Lorde 1343. Plati Iacob Phil. Pope Benet the twelfth made a law that benefices shoulde not be geuen to vnworthy persons and he himselfe depriued many priests of theyr benefices bicause they were vnlearned and of a leude lyfe In the yeare c. 1317 Ioan. Laziardus Fascic Temp. Pope Boniface the third decreed y t al such as go about to obtayne eyther bishoprike or benefyce thorow fauour or giftes should be excommunicated and put out of Christen mens companye In the yere c. 605. Chron. Plat. Pope Boniface the nynth for the enrychment of S. Peters treasury ordained that euery benefyced man shoulde paye to the chamber of Rome at y e first entrye of hys benefyce halfe the yerely reuenues thereof To this decree all obeyed excepte the Englyshe nation whiche woulde not suffer the byshoprikes onely to stand bounde to thys ordinaunce of the Pope In the yere of oure Lorde 1379. Ioannes Stella Ioannes Laziardus In the Councel holdeÌ„ at Nice it was decreed that no benefyced man eyther for desyre of worldly honour or for lucres sake ought to geue ouer hys fyrst benefice to take a greater and a richer Histor. Eccles. Plat. Of the Impropriations of benefices POpe Adriane the fyrst ordayned the impropriations of benefices and graunted this priuilege vnto the Monkes Chanons Nunnes c. that they myghte enioye the tenthes frutes which tofore y e tyme y t laye people paid as right is to their owne pastors preachers for y e sustentation of their liuing and for the reliefe of the pore And these tenthes and frutes the aforesayd pope moste vniustly and tyrantlike toke away froÌ„ y e true owners and gaue them to the Cloysterers vnto thys end that they might be y e more without care and thought takyng for theyr liuing and so the more freely attende vpon their religion againe that they should be the more able to mayntayne hospitalitye and to succoure the poore In the yeare of our Lorde 796. Petrus Blesensis Moreouer the aforesayd pope grauÌ„ted that whatsoeuer spiritual promotions or liuinges belonging vnto the ministery came once into the Cloysterers handes they shoulde not only retain and kepe them stil as moytemain but also be free from the paymente of tenthes for the same vnto any ecclesiasticall person for euer after But agaynste thys priuiledge of the Pope Petrus
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
For Paulus fasted but they are fylbellyes and Epicures He was pore but they are riche He was solitarye but they runne aboute He had simple clothyng and a cleane hearte but they haue a white garment and blacke heartes so that of this Paulus a Godly and religious maÌ„ our Pauliane Heremites haue no more than all other orders haue I meane onely the name and title Theyr rule is S. Austens wherein are reckened to be .xxiiii. orders Ex Lib. Germanico ex vitis patrum Besydes this aforesaid Paulus there was an other Heremite of that name called Paulus simplex that is to saye simple Paule or Paule the playne Thys Paulus as wee reede in vitis patrum was one of the Disciples of saint Anthonye and made hymselfe an Heremite bycause that hys wyfe had geuen her selfe to an other man than hym Of whiche thyng when he was aduertysed he was maruelouslye troubled Neuerthelesse he tolde it to no bodye but wente to the desertes And after y t he had long gone in the same he put hymselfe into the monasterye of Saint Anthonye which among many other lessons taught hym howe somtyme he must laboure and vse bodilye exercises to refreshe hys spirites wherby he shuld after be more prompt and readye to praye vnto God Also how with al hys thought and strength he oughte to keepe the commaundementes of God and at euen in takyng hys refection he shuld eate and drinke litle and how he shuld drinke but water Thys Paulus was so simple that wheÌ„ s. Anthony w t his brethreÌ„ at a certain time talked of y e holy scriptures he demauÌ„ded of theÌ„ if god had bene before y e prophets But S. Anthony beholdiÌ„g his simplicitie bad hiÌ„ holde hys peace and he gladlye obeyed The aforesayd Anthony willing to proue y e obeysance of thys Paule y e playn or simple soule ofte tymes coÌ„maunded him to do thynges against reasoÌ„ as to drawe water out of a depe pitte al the day long and to caste it on the earth and sometyme to vnsowe hys gowne after to sowe it agayn and so of many other things But thys Paul the plaine in al things was much obeysaunt and lowly And therefore sayd S. Anthony whosoeuer will be perfect he ought not to be master ne obey to hys owne wil be y e thinges reasonable or vnreasonable that are commaunded hym to do For oure sauioure sayth that to fore al thynges one ought to renounce hys owne wil. Thys Paulus as we rede was a man of such vertue and holynesse that he farre excelled S. Anthonye in workyng miracles in so muche that they came vnto hym that were sycke out of al regions to recouer theyr health and anon by hys deuout Orisons vnto God they were made hole I rede not y t any secte of Heremites had their beginning of thys Paule The cause paraduenture was bycause he was so symple playn and homely a man without al fraude gyle and deceate whiche the monasticall sectes moste chiefely practyse in all theyr lyfe and conuersation Ex vitis patrum Of the Heremites of Saint Iohns order IN the yere of our lord iii. C.lxxx was Iohn an Heremite in Egipt of great reputation for hys holynesse He could comfort the feble minded in God and bryng them to perfection as writeth of hym S. Hierome He dwelt fyftye yeare continually vpon an hyll or rocke in feruente prayer and meditation to God of whom hee was fedde He was of so pure mynde that God opened vnto hym not onely what was necessarye for hym to know but also thynges for to come He was so endued with the gyfte of Prophecye that he Prophecyed not only thinges that shoulde chaunce thereabout but also the warre of the Emperoure Theodosius agaynst Maximus the tirant When he was an hundred yeare olde he payed nature her dutye whose life Hierome doth discribe Nowe he that will compare the full brethren that weare a blacke cloke and a crosse theron with thys mannes liuyng whose followers they aduaunce themselues to bee beyng called Ioannites of this Iohn shall fynde them farre vnlyke hym seing theyr religion is theyr own inuention and that they lyue of other mennes sweate But howe can they beare hys name and chalenge hym to be their patrone seyng in no poynt they lyue like him but euen playn coÌ„trary If they wil thinke to be grounded vpon Iohn the Euaungelyste and Apostle then ought thei to leade a continente lyfe and to goe aboute and preache the Gospell of Christ. But they are so farre estraunged from these godly exercises that in no state of people any can bee founde more vnchaste in theyr liuyng nor greater aduersaryes to the true doctryne of Christ being in deede the patrones defendoures and mayntayners of all superstition and false worshippyng of God But I shoulde bee sooner persuaded that theyr Patrone was some good tankerd yeoman whose order lyke good Dysciples and brethren they haue euer kepte and followed It is great pitye and shame that wee are so peruerse mynded that we do not see this mocke and abhomination but rather worship it as holynesse geuyng freely vnto it both landes and goodes and disheryte oure naturall children God bee mercyfull vnto vs. Ex Libro Germanico Of Anckers and Ankresses and all other Recluses AS concernyng the monasticall secte of the Recluses and suche as bee shutte vp within walles there vnto the death continuallye to remayne geuyng themselues to the mortification of carnall affectes to the contemplation of heauenly and spirituall thynges to abstinence to prayer and to suche other ghostlye exercises as men deade to the worlde hauyng their life hidden with Christ I haue not to write forasmuch as I caÌ„not hitherto fynde probably in any author whence the profession of Anckers and Anckresses had the beginning and foundation although in thys behalfe I haue talked with men of that profession which could very litle or nothing saye in the matter Notwithstanding as the white Fryers father that order of Helias the Prophete but falsely so lykewyse doe the Anckers and Anckresses make that holy and vertuous Matrone Iudith their patronesse and foundresse But how vnaptly who seeth not Their profession and religion diffreth as farre from the manners of Iudith as lyght from darkenesse or god from the deuill as it shall manifestlye appeare to them that wil diligentlye conferre the history of Iudith with their lyfe and conuersatioÌ„ Iudith made her selfe a priuy chamber where she dwelt saieth the Scripture beyng closed in with her maydens Oure Recluses also close themselues within the walles but they sufferre no man to be there with them Iudith ware a smocke of haâ—re â–ª but our recluses are both softly and finely apparelled Iudith fasted all the daies of her life few excepted Our Recluses eate and drinke at all tymes of the beste beyng of the number of them Qui curios simulant Bacchanalia viuunt Iudith was
tenour of theyr rule The brethren of thys order heare confessions and preache at hye feastes This order also admitteth Lay brethrē as in many places moe to do their businesse abroade They fayne that thys order was confyrmed of Pope Vrban y e fyft at the commaundement of Christ. In the yeare c. 1353. Volat. Plati Polichron Pol Libro Germ. c. Of the Nunnes of S. Katerines order of Sene. POpe Gregorye the .xi. bearyng rule Katerine of Sene a Dyers daughter refusyng the state of matrimonye tooke vpon her the thyrd order of S. Dominicke or of the Fryer Preachers They say that Christ shuld haue maryed her with a ryng wherein were foure pearles one diamonde taken her harte from her and geuen her hys in steade therof The Nunnes of thys order weare garmentes lyke to the black Fryers Theyr cloke vayle are blacke theyr cote is white In the yeare of oure Lorde .1455 Volat. Lib. Germ. Chron. I passe ouer the Nunnes that be of the Iustinians order of Marye Magdalenes orders of Austens order c which all are wrapped full of superstition and hipocrisye seking their saluation not in Christ thorow fayth but in mens inuentions by folishe and popish workes But let vs heare the Popes pleasure more at large concerning the poore Nunnes Rules concerning all orders of Nunnes POpe Pius the fyrst made a decree that no mayde shoulde be admitted to bee a Nunne or a religious person before she were .xxv. yeres of age and that shee shoulde be professed and consecrated only vpon the feastful day of the Epiphanye commonly called Twelfday In the yeare of our Lorde 147. Ranulphus Cestrensis Ioannes Stella Phil. Bergom Pope Sother ordained that a Nunne shoulde not handle the towels of the altare nor the Chalice patenne or corporasse clothe nor yet put incense into the senser but that shee shoulde alwayes weare a vayle vppon her head and a wymple vnder her chynne In the yeare of oure Lorde 168. Polichron Chron. Ang. c.. Pope Gregorye the fyrst ordayned that no man shoulde frequent the monasteries of Nunnes again he forbad that Nunnes shoulde be Godmothers to children In the yeare c. 590 Chron. Ioan. Stella Pope Leo the fyrste made a decree that none shuld be made a Nunne except shee were founde to haue lyued afore continentlye and honestly by the space of .xl. yeres In the yere c. 444. Phil. Bergom Pope Gregorye the eyght made a decree y t no man should once be so hardye as to take a Nunne out of her cloyster In the yeare of our Lorde 1186. Tom. 1. Concil Of the Monasticall apparell IN times paste whē with most earneste diligence I searched for the originall beginning of the monasticall or monkish apparel and could by no meanes finde any thing thereof in writing at the laste I repaired vnto the paynters in y e entries porches of y e friers wher for y e most part a mā may se y e historyes of both testamentes paynted liuely setforth in colours I sought for the matter diligently And when in al the olde testament I could not fynde any of the Patriarches or of the priests or of the Prophetes or of the Leuites no nor yet Helias hymselfe whom notwithstandyng the Carmelites or white friers make their Patrone fyrste founder of their Religion to weare a coule and to be clad with Monkysh apparel◠I went streyghtwayes vnto the newe testament There I founde Zacharye Simeō Iohn Baptist Iosephe Christ the Apostles the Disciples y e Scribes the Pharesees the Byshops Annas Cayphas Herode Pilate and manye other but no where coulde I fynde or perceaue the coule or monkysh habite Examining once again more diligently euen from the beginnyng al singular things out of hande euen at the very beginning of the historye in a manner the deuill appeared shewed himself clad in a coule euē y e very same deuil y t tēpted Christ in y e deserte or wildernesse I was excedīg glad reioyced beyond al measure y t I had found y t in picture which I could neuer find afore in scripture I meane that the deuill was the first author inuentor and finder out of the coule and Monkishe habite of whom afterward I thinke verely the other Monkes and Fryers borowed their coules and disgysed apparell set forth in diuerse colours some white some blacke some graye some russet some blewe some blouncket c. or elles paraduenture they receaued and tooke the same as lefte vnto them for inheritaunce from the deuill their father Cornelius Agrippa de incertitudine vanitate scientiarum Of Temples or Churches POpe Siluester bearing rule Constantine the Emperour built diuerse Churches for the Christians gaue other libertie so to do to the end that so many as professe Christ might openly and without any feare come together to praye prayse God to heare the readyng and Preachyng of the holy Scriptures to receaue the blessed Sacramentes and to occupye themselues in suche Godly and vertuous exercises as God requyreth of them in hys Sacred worde For vnto that tyme the Christians were so extremelye persecuted of tyrauntes that they had no certayne publyque place to repare vnto but so many as professed Christ assembled themselues together priuatelye and praysed God in hollowe caues and dennes for the feare of the vnfaythfull as Laurentius Valla sayeth in hys booke de donatione Constantini In tymes paste sayeth he before the dayes of Constantyne the greate the Christians had no Temples but secrete and close places holye lyttle houses but no greate and gorgious buyldynges Chappelles no Temples Oratoryes within priuate walles no publyque and open Churches In the yeare of our Lord. 315. Ranulphus Cestrensis ▪ Valla. Westmerus Pope Iginius ordayned that the Temples or Churches shoulde be halowed withall solemnitye and that no Churche shoulde be halowed without a Masse agayne that Churches should be made neyther greater nor smaller without the consent of the Metropolitane In the yeare of our Lord. 143. De Consecr Dist. 1. Cap. Omnes Basiliae Eusebius Sabell Phil. Bergom c. An admonition to the Reader HEre must I warne thee moste gentle Reader of the craftye iuglynges of the Papistes which whē they haue once inuented of theyr idle brayne with out the authoritye of Goddes worde a balde and lousye ceremonie or a wicked and a superstitious lawe streyghtwayes father the same vppon some Godly auncient and learned Byshop that by thys meanes it maye be of the more force and of the greater authoritye with men and the more easlye disceane the people Of thys their practyse here haste thou an euident example They set forthe in their deuilyshe decrees wicked writinges that this holy Byshop Iginius commaunded the halowyng of Churches when many yeares after as thou hast tofore ▪ heard the Christiās had no Churches but secretly assembled themselues together in corners in priuate houses in
deÌ„nes caues of the ground beyng no where safe and sure from the cruelty of the tyraunts whiche thyrsted no lesse for the bloud of the Christians than the pantyng and thyrsty hart desyreth the water brokes How coulde they halowe that they had not Except the Papists will make euery caue and denne in the ground the Church which were much agaynst theyr worship Agayne where there is mention made in this decree that there must be a Masse at the halowyng of a Churche who knoweth not that the very name of the Masse was vnknowen many hundred yeares after to the faythfull congregation of Christ so farre is it of that the Masse it selfe was in vse among them which is but a late and an yesterday byrde hatched and brought forthe of many Popes yea and that not at one tyme or in one yeare but in many and sundrye yeares Of thys I thought good to warne thee good reader NotwithstaÌ„ding be it true or be it false I will truly and faithfully recite and bring forth vnto thee whatsoeuer I shall fynde in theyr hystoryes concernyng theyr tryflyng trumperye vse thy iudgement and know the Papistes to be enemyes to the truth Pope Felix the thyrd made a decree y e Byshops only should halow churches and that euery citie towne or village should yerely kepe holy for euer after that day wheron the Churche was halowed In the yeare c. 486. Plat. Pol. Chron. Pantaleon Pope Innocent the fyrst decreed that a Churche once halowed should be halowed no more In the yeare c. 408. Dist. 68. Cap. Ecclesiis semel IoaÌ„nes Stella Pope Boniface the fifte made a lawe that whatsoeuer giltye person fledde into sanctuary that is to saye into the Churche or churchyarde for succoure the same party shoulde not be drawen out agayne but suffered there quietly to remayne In the yeare c. 617. Sigeb Sabell â–ª Volat. Plat. c. Pope Martine the fyrste made a decree that Churches should be galantly decked trimmed and dressed vpon the holy dayes and solemne feastes In the yeare of our Lord. 643. Pol. Pantal. Pope Linus made a lawe that no woman should come into the Church excepte her face wer couered w t a vayle or kerchiefe In the yeare of our Lord. 70. Chronica Chronicarum Volat. Fasciculus Tempo D. Barns Pope Eugenius the fourth bearing rule a Councell was kepte at Basille in the whiche it was decreed that such as walke vp and downe in the Church at seruice time shoulde be punished In the yeare of oure Lorde 1430. Plat. Volat. Lib. Concil Of Churchyardes POpe Calixte the first ordained fyrst of all the Churchyards the halowing of the same In the yeare of our Lord. 222 Sabell Plat. Christ. Massae Pantal. Pope Dionyse deuised to deuide the parishes with their Churches Churchyardes and commaunded that euery Bishop shuld be coÌ„tent with the limites of his owne diocesse euery Priest with the boundes of his owne parishe In the yeare of our Lord. 266. Fascicu Temp Volat. Pol. Lib. Concil ¶ Of Churchgoodes POpe Iginius appointed that no Churche stuffe shoulde be put to prophane vses In the yeare of our Lord. 261 Volat. Phil. Bergom Pope Stephen the first made a decree that those which take away the goods of the Churche shoulde be condemned as meÌ„slayers In the yeare of our Lord 261. Chron. Lib. Concil Pope Eusebius ordained that suche as take away any thing appertaining vnto the Churche they shoulde restore ten times as much agayn In the yeare of our Lord. 309. Chron. Germ. Pope Iohn the fourthe made a decree that if any inuaded or toke awaye the goodes of the Churche he shoulde restore foure tymes as muche agayne In the yeare of oure Lorde 635. Ioan. Stella Plat. Chron. Pope Paule the seconde ordayned that they that did alienate or withdrawe any thynge from the Churche should be excoÌ„municated In the yeare c. 1404. Sabell Chron. Pope Gregory the fourth instituted that euery Churche should haue theyr proper possessions wherof the Priest may liue least y t they takyng thought for theyr liuyng shoulde be compelled to leaue theyr dutie vndone In y e yere c. 846. Plat. D. Barns Pope Vrban the fyrst graunted that landes goods and temporall possessioÌ„s should on this condition be geueÌ„ to the Churche that nothyng shoulde be priuate to any man but that all thynges should be common among the Priests so that none of them should want but euery one haue whatsoeuer his necessitye requireth In the yeare c. 222. Anselmus Rid. Volat. Chro. Plat. Of the OrnameÌ„tes of the Church POpe Pius the fyrst brought y e font into the Church â–ª In the yeare c. 147. Plat. Sabel Chron. Pope Boniface the seconde ordayned the particion betwene the chauncell and the Churche whiche we now commonly call the Roodeloft and commaunded that the people should heare the diuine seruice as they terme it in a seuerall place from the clergye In the yeare c. 529. Albert. Crantz Platâ— Ioan. Laziardus D. Barns Pantal. Pope Sabiniane commaunded that Lampes shoulde be kept continuallye burning in the Church In the yere c. 603. Platina Albertus Crantz D. Barnes Pantaleon Pope Innocent the thyrde bearyng rule Eustace â–ª Abbot of Flare came out of Normandye into Englande and among hys other deuises he caused that lyghte shoulde brenne alwaye in the Churches before the little Gods body Ranulph Cest. Pope Zacharye deuised oyle for the Lampes in the Churches In the yere c. 752. Plat. Pantal. Pope Gregory the fyrst brought into y e church tapers torches candles c. In the yeare c. 590. Volat. Pantal. Pope Sabiniane decreed fyrst that the people should be assembled and come together to heare their diuine seruyce at certayne houres of the day by ryngging of bels In the yeare c. 603. Plat. Durand D. Barns Pantal. Pope Iohn the .xxii. ordayned that bels should be tolled euery daye thryce in the euening and that then euery maÌ„ shoulde streyght wayes knele downe say thrice the Aue Maria in the worship of our Lady In the yere c. 1309. Chron. Ioannes Stella Pope Calixt the thirde also made a decre y t euery day at xii of the clocke y e sexten or parish clerke shuld toll noone and y t so many as heare y e bels streight waies shoulde say an Aue Maria in the honoure of oure blessed Ladye In the yeare of our Lorde 1455. Phil. Bergom Durandus sayth that bels be of suche vertue that when they be roung they stirre men to deuotion they preserue the frutes of the earth they kepe both the mindes and the bodies of the faithfull from al daunger they put to flight the hostes of our enemyes dispatche all the suttelties of oure euell willers they cause the boysterous hayle y e sharp â—â—ormes the violent tempestes the terrible thundringes the fearefull lyghtnings and fearce
windes to cease they driue away also al wicked spirites and deuills Ration di off Pope Vitalian brought in Organs to make the people merye In the yeare of oure Lorde 653. Chronic. Volat. Platina c. Pope Sixtus the seconde ordayned fyrst of al that the Supper of the Lord shuld be celebrated at an altare which before was not the vse For the holy mysteryes of the Lordes bodye and bloude vntill that time was ministred vpon a table according to the practyse of Christ of hys Apostles and of y e primatiue Church And here may all men see from whence the popyshe altares come for the which the stubborne sturdye stoute papistes doe so stoutly striue Aboute the yeare of oure Lord if stories bee true two hundred three score and fiue came in the altares fyrste into the Church Other affyrme that they came in aboute the yeare of our lorde 294â— But I beleue that altares came not in the Churche before the yeare of our Lorde 590. When the popishe peuyshe priuate Masses beganne fyrst to creepe in â–ª Volat. Durandus Fasciâ— Temp. Mas. Pet. Aequillinus Ioannes Stella Pope Felix the fyrst instituted the halowing of altares commaunding y t no Masse shoulde be song vpon any altare til it be halowed In the yeare c. 272. Sabell Pantal. Pope Hormisda decreed y t no altares should be set without the consent and special licence of the Metropolitane or of the Byshop of the diocesse In the yere of our Lord. 514. Chron. Ioan. Stella D Barns Pope Boniface the thyrde appoynted white linnen clothes to be layd vppon the altares In the yere c. 605. Pol. Pope Sixtus the fyrst ordayned that the corporasse clothe which the prieste vseth at hys masse shoulde be made of fine white linnen cloth In the yere c. 129. Plat. Sabell Grat. D Barnes Pantal. The same Pope also ordayned that laye men but specially laye women shoulde not once touche the ornamentes of the Church as copes vestments altare clothes c nor the halowed vessell as Chalice Pixe Crosse Chrismatorye Sensers Candlestickes c. Plat. Sabell Pope Stephen the fyrst made a decre y t a priest in hys diuine seruice shoulde vse none other but halowed garments In the yeare c. 261. Sabell Pope Adriane the fyrst being bishop of Rome there was a synode or councell holden at Franckforde in y â— which it was decreed that whosoeuer doth any seruice in the Churche he shoulde weare a surples vpon hys backe in seruice tyme and no man to goe in hys common apparel withoute a surples no not so muche as the sexten or Belringer In the yeare of our Lord. 796. Christ. Massaeus Pope Siluester the fyrst coÌ„maunded that the priest at his masse shuld weare no silke nor any coloured clothing but a white linnen Albe only For Christ sayeth he was buryed in a fyne white linnen cloth In the yeare c 315. Grat. Plat. Ioan. Stella D. Barns Pope Zepherinus commaunded chalices of glasse to bee vsed in the ministration of the Lordes Supper In the yere c. 208. For before that tyme the sacrament of the holy signe of Christs bloude was ministred in cuppes made of woode accordyng to y e vse of Christ of his apostles of y e primatiue church Petrus de nat Plat. Math. Pal. Pantal. Pope Vrban the fyrst ordayned afterward that the chalices should be made eyther of siluer or of golde or of tinne In the yeare of our Lord .222 Platina Grat. Pol. Bergom The saying of Byshop Boniface concerning chalices and byshops is very notable and aunswereth iustly to our tyme. Olim inquit Episcopi aurei ligneiâ— vtebantur calicibus nunc vero lignei Episcopi calicibus vtuntur aureis In times paste sayth he Golden byshops vsed wodden chalices but now wodden bishops vse golden chalices Pope Leo the second deuised y t Paxe In the yeare of our Lord. 676. Platina Pasc. Temp. Pope Innocent y e third inuented pixes and boxes for the reseruation of the sacramentall bread In the yere c. 1195. Paul Volat. Phi. Pol. Pantal. Pope Agapetus the fyrst commaunded the people to go on procession on y e Sondayes to folowe the crosse In the yere c. 533. Plat. Pal. D. Barns Pope Gregorye the fyrst broughte in banners into the churche Thys was that Gregorye whiche sente Austen the Monke into Englande to preache to the englyshe nation the fayth and doctryne of the bishop of Rome with al hys superstitious traditions counterfayte religions and such other wicked abhominations Thys Monkyshe Austen with xl Monkes moe when they arriued and came on lande in the easte side of Kent in y e Iland of Thanet entred in with a crosse with banners displayed hauing a crucifixe paynted vppon euery one of them singing the Letanye with orate pro nobis to al aungels Archangels Patriarches Prophets priestes Apostles Martirs Confessors Uirgins Monks Nunnes Heremites and finally to all he saintes and shee Saintes y t they mighte haue good lucke and well to fare in settyng forth their Romyshe religion Whiche swarme of monkes when they hadde once thorow their hipocrisy and flattering obtained of y e Kyng to inhabite at Canterbury went ioyfully forth on their iourney hauyng their crucifiâ—e crosse and banners borne before them and singing Alleluia with a lustye courage and merye voyce vntil they came to y e city where they practised al kinde of superstition as beades bidding popyshe fasting wiuelesse liuyng long laten Mattens and Masses singing Saintes reliques boastyng c. In the yeare of oure Lorde 590. Chron. Ranulphus Cestrens Pope Fabiane the fyrste deuised the Chrismatories In the yeare c. 242. Plat. Volat. D. Barns Pope Leo the thirde brought in the sensers In the yeare c. 817. Pol. Doct. Barns Pantal. Pope Alexander the fyrste as they fayne inuented the holy water with the holy water buckets and sprinckels In the yeare c. 119. Libro Concil Grat. Pol. Plat. Sabel Pope Siluester the fyrst with y e oyle brought in also the oyle pots In the yeare c. 315. Sabell Plat. Pantal. Pope Iohn the eyght made a decree that if any man dyd take awaye anye thyng once appoynted and dedicated to y e seruice of god either out of an holy or vnholy place y e same man should be counted gilty of sacrilege In the yeare of our Lorde c. 887. Quest. 17. cap. 4. Siquis Ioan. Laziard Of Images to be had in Churches PAulinus Bishop of Nola as some write was one of the firste promoters chiefe proctors to haue Images in Churches In the yeare c. CCCCL Pantal in Chronogra Pope Gregory the first ordained that Images should be had in Churches for to be laye mennes bookes but by no meanes to be worshipped nor kneled vnto In the yeare of our Lorde 590. Greg. Lib. 9. Epist. 9. Chron. Pope Gregory
of Aungels Martyrs virgins saints yea and of Christ and burnt them in the opeÌ„ market made a law that whosoeuer resisted his procedinges in this behalfe he should suffer death In the yeare of our Lord. 784 Blondus Eutropius Platin. Matth. Palmeâ—us c. Constantine the Emperour kept a couÌ„cell at Constantinople in the which were present a greate number of godly Bishops and other learned men where it was lykewyse decreed that Images should be cast out of Churches and by no meanes be suffred in such places as christen men resorte vnto for to praye vnto their Lorde God In the yere c. 739 Sigesb P. Aemilus Pantal. The noble and Godly Emperours Valens and Theodosius made a law that no man shoulde make or cause to bee made any Image of oure Sauioure Christ neyther by paynting nor by grauyng nor yet by any other waye but that wheresoeuer any such Image shoulde bee found it shoulde vtterlye bee taken awaye and destroyed And whosoeuer woulde attempte to doe contrarye to thys theyr acte they appoynted certayne greuous punyshementes to be executed vpon the transgressoures and breakers thereof as a lawe grounded both vpon the worde of God and vppon the decrees and constitutions of the most worthy aunciente Emperours and reuerende byshops Petrus Crinitus Lib. 9. de honestae disciplina Sabanus King of y e Bulgarians made also the lyke lawe in hys Realme for y e abolyshmente of Images oute of the Churches In the yeare of our Lorde 765. Sabell Mass. Pantal. Philip y e Emperour likewise made a straight lawe for the abolishyng of Images In the yeare of our Lorde 730. Sabel Paulus Diaconus The noble Emperoure Adrian commaunded y t there shuld be no Images set vp in temples or Churches Ioan. Laziardus Calcobertus King of England destroyed in hys Realme when he receaued the faith of Christ all the Idolls poppettes Maumettes and Images that he founde or coulde come by In the yeare of oure Lord. 640. Ioan. Laziard â–ª Vincentius Pope Gregory the fyrst after that he was appoynted Byshop of Rome coÌ„maunded that all the Idolles and Images of the Heathen should vtterlye be defaced theyr heades cutte of and theyr other members in all poyntes mangled and disgraced and so in fine destroyed that no occasion of Idolatry mighte afterwarde be geuen In the yeare of our Lorde 590. Ioan. Laziard Chronica Pope Constantine the second whom the seditious tirannicall and superstitious papistes did afterward violently depose cruelly thrust into a monastery as into a vyle and stincking prison and most vnmercifully put oute hys eyes commaunded that no Christian shuld worship any Image eyther of God or of any Saint or inuocate or call vpon the Uirgine Marye or any other saint in heauen with their prayers but worship God in spirite and truth and call vpoÌ„ his glorious name thorow Iesus Christ our alone Mediatour Aduocate and Intercessoure In the yere c. 769. Ioan. Laziard The Councel Agathense made a decree that there shoulde be no pictures in Churches and that no thyng should be painted on the walles of Churches that is honoured and worshipped In the yeare of oure Lorde 440. Libro Concil Durand The Councell Toletane the twelfth holden in Spayne made constitutions both agaynst Images and agaynst the worshippers of images In the yere c. 712. Chron. Concil The Councell Elibertine likewise holden in Spayne decreed that all pictures should be had out of churches and that nothyng that is honoured or worshipped shoulde be paynted on the church walles In the yeare c. 345. Isidorus Tom. 1. Concil The holy Byshop Epiphanius commyng into a churche to praye sawe a vayle there haÌ„ging wherin was paynted y e image of Christ or of some saint So sone as he saw it he cutte y e Image away and sayd that it is contrarye to the authoritye of the holy scriptures to haue the Image of any man in the Churche of Christ. In the yere of oure Lord. 565. S. Hieronymus Chron. Thys Epystle which the aforesaid holy and godly learned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung and Sainte Hierome translated into Latyn and the words are these in Englishe WHen we went forth together vnto the holye place whiche is called Bethel y t we shuld make there a collectioÌ„ for the poore accordyng to the custome of Christs Church came vnto a village which is called Anablatha and as I passed by sawe there a candle burning I demaunded what place it was And when I had learned that it was a Churche I entred into it for to praye where I found a vayle hanging on the dore of the same church dyed paynted and hauing an Image as it were of Christ or of some saint For I do not well remember whose Image it was Therefore when I sawe thys in the church of Christ contrary to the authority of the scriptures that the Image of a man did hang there I cutte it away and gaue rather couÌ„cell to the kepers of y e same place that thei shuld lappe and burye some poore dead man in it But they murmured at the matter and said If he wuld cutte it it wer conuenient that he shoulde geue an other vayle in the steade of the other Which thing wheÌ„ I heard I promised y t I would geue theÌ„ one send it vnto them out of hand But while I sought to send a good vaile for y e other I haue made some delay in the matter For I thought I shuld haue had one sent vnto me froÌ„ Cyprus But now haue I sent such as I could gette and I pray thee y t thou wilt commaunde the priests of the same place to receaue the vayle of the bringer y t we haue sente to geue commaundement y t froÌ„ henceforth no such vayles be hanged vp in y e church of Christ as be contrary to our religion Here thys most Godly byshop with manyfest playne and euident wordes pronounceth and declareth that it is agaynst the holy scripture our religioÌ„ that the Image of Christ shuld be had in the temples of the Christians so far is it of that the Images of any saints ought to be placed in theÌ„ Hereof maye we easely gather that S Hierome also and all the other godly Byshoppes whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe and of the Saintes are by no meanes to bee suffered in the Churches of the Christians For in the tyme of Saint Hierome and certayn yeres after him we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde that images should be placed in the temples of such as professe Christ. The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers that men maye learne to knowe God better by liuyng creatures whether they be
reasonable or vnreasonable than by deade carued stockes and stones Athanasius aduersus gentes The great auncient clarke Lactantius sayth y t God can not be truly worshipped in that place wherin an image is â–ª Lib de orig Erroris 2. Cap. 19. Agayne he sayeth If your Saintes if the holy Mother of Christ be in heauen whye do ye not lyft vp your eyes vnto heauen c. Why doe ye rather loke vnto walles and vnto stockes thaÌ„ vnto that place where ye beleue that thei are What meane the temples the tabernacles yea and to be short what meane those Images Lib. 2. Cap. 2. de orig â–ª erroris Saint Austen sayth that it is abhomination and playne sacrilege if any man set in the Churche an Image of God the father sittyng on hys seate Lib. De fide et symbalo Hereof doth it followe that the papists are abhominable and commit sacrilege For so doe they setforth the Image of God the father most blasphemously in all their popyshe Churches paynting hym with an olde wythered face wrinckled forehead hollowe eyes leane chekes sharp nose haÌ„ging down lippes enbowed chinne white bearde c and for very faynt feblenesse sitting in hys chayre lyke a symple selye syngle soule contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe A man shall waxe olde lyke a garmente but thou art alwaies one thy yeares fayle not God himself saith by the prophet I am y e Lord and am not chaunged Agayne the prophet Esay sayeth To what thing wil ye make God like Or what Image will ye set vp vnto him Shall the Karuer make a karued Image And shal the Goldsmith couer him with Golde or cast him into a fornace of siluer plates c. Eusebius writeth y t the vse of Images came from the Heathen vnto vs. Eccle. Hist. Lib. 7. Cap. 14. And not without a cause For although in the olde Testament there were many holy Patriarches Iudges Kynges Priestes Prophetes Martyrs Matrones Wydowes and Uirgines whiche were noble and worthy myrroures of vertue Godlynesse most worthy to be had in remembraunce yet rede we not that there were any Images made of them or set in places where the people of God came together for to praye And y e Iewes at that tyme were the peculiar people of God They remembred the manifolde commaundementes of God concerning the not making not worshipping of Images therfore coulde they not abide Images neither priuatly nor publiquely Agayne in the Primatiue Churche no Images were suffered in Christen mens Temples and Oratories as we may see by the historye of Epiphanius whiche did not onely cutte the Image that hanged in the Church on peces but he also affirmed that it is contrary to the Christen religion to haue the Image of any man in the Churche of Christ. Erasmus Roterodamus a most diligent searcher of antiquities writeth that vnto the time of Saint Hierome there were men of an approued and sounde Religion whiche coulde not abyde any Images in the Churches neither painted nor grauen nor yet wouen no not somuche as the Image of Christe Eras. in catechesi Saint Hierome liued In the yeare of our Lorde 387. Cornelius Agrippa writte of Images on this maner The vngodlinesse and foolishenesse of the Egyptians concernynge Images was wonderfull And from them came the lyke fondenesse vnto all nations whiche corrupte vsage of Religion of the Heathen when they began to be conuerted vnto the fayth of Christe infected oure Religion also and brought in our Churche Idolles and Mahomettes with many pompouse barren Ceremonies of â—he whiche those auncient and true Christians knewe nothynge at all Hereof came it to passe that we brought into our temples the dumme Images of oure Saintes and set them on Godes altares with greate solemnitie honour and worship And where we thynke it an vnsemely thynge for man whiche is a true Image of God to come vp euen there place we dead Idolles and to them we make curtesye to them we gyue kysses to them we offer to them we gyue gyftes vppoÌ„ them we hange precious iewelles to them wee applye miracles wee bye parâ—ons to them we go on pylgrimage to them we make vowes to them we gyue worshippe and doe all the honoure that can be deuised And yet can it not be expressed into howe greate superstition I wyll not saye Idolatrye the rude and vnlearned people doe fall thorough Images the Priestes winkyng at the matter forasmuche as here of they haue no small lucre and aduauntage And here they defend theÌ„selues with the wordes of Gregory whiche sayth that images are the bookes of the rascal and common people for such to remembre thinges by and to reade in as haue no learnyng that when they see them they may be allured to remember and consider God But these be fonde fantasies of Gregory going about to excuse the matter although in deede that holye man alloweth ymages and not the worshypping of theÌ„ But the commaundement of God which plainly forbiddeth images is farre otherwise For it becommeth vs not to learne of the forbidden booke of Images but of the booke of God whiche is the boke of the Scriptures He therfore that desyreth to knowe God let him not seeke it of the Images of Painters and Keruers but as Iohn saith let him searche the Scriptures whiche beare witnesse of him And they that can not reade let them heare the worde of the Scripture For Faith as Saint Paule saith commeth by hearyng And Christ saith in Iohn My Sheepe heare my voyce Agayne if no man as Christ sayth can come to him excepte the Father draweth him and no man can come to the Father but by Christe alone why take we awaye the glory from God and geue it to Pictures Images as though they were able to bringe vs vnto the ryght knowledge of God c. Of Baptisme POpe Victor the fyrst commauÌ„ded that baptisme should be ministred to al men indifferently at Easter Notwithstandyng if any desyred necessitie so requiryng to be baptised at other tymes he ordayned that they myght lawfully be baptised in all places and at all tymes yea and that with any kynde of naturall water halowed or vnhalowed eyther by a Layman or by a Laywoman In the yeare of oure Lorde 198. Grat Fascic Temp. Lib. Concil Poli. D. Barnes Pope Gelasiâ—s ordayned that Baptisme shoulde be openlye ministred at Easter and at Witsontyde yea that freely In the yeare c. 494. Isidor Grat. Aboute that tyme also there was a Councell holden in Spayne where it was enacted that young infantes if nede were myght be baptised on the same day that they were borne Isidor in Concil Pantal. Pope Leo the seconde decreed that Baptisme myght be ministred euery day where as in the primatiue Church as it appeareth by
auncient writers the Sacrament of baptisme was not commoÌ„ly ministred but at two tymes in the yeare that is to say at Easter and Witsontyde at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation In the yeare of oure Lorde 676. Lib. Concil Volat. Pol. Châ—on Pope Gregorye the firste made a decree that Monkes shoulde not baptise nor be Godfathers to children at their baptisme In the yere of our Lord â–ª 590 Sabell Pantal. D. Barns This decree did Pope Eugenius the thyrd renue In the yeare of our Lord. 1147. Lib. Concil Chron. The aforesayd Gregorye also ordained that NuÌ„nes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation Chron. Ioan. Stella Pope Calixte the seconde pronounced all suche excommunicated as toke money eyther for baptisyng or for burying In the yeare of our Lorde 1120. Ioan. Tilio Volat. Pantal. Pope Nicolas the first ordained that the sacrament of baptisme should staÌ„d in effecte althoughe it were ministred of a Pagane and Infidel In the yeare of oure Lorde 871. Achilles Dist. 4. De consecratione The same Pope made a decree that baptisme shoulde not be twyce ministred to one person Ioan. Philip. Bergom Pope Iginius decreed that children whiche were to be Christened â–ª shoulde haue a Godfather and Godmother for to be witnesses that they were baptised In the yeare c. 143. Lib. Concil â–ª Sabell Polidor D. Barns Pope Leo the third appoynted that when the childe is eyther christened or bishoped he should haue but one Godfather be it a man childe or a woman childe In the yeare of our Lord. 817. De consec Dist. 4. Capi. Non plures Guil. Durand Ioan. Stella â–ª Phil â–ª Bergom Pope Theodore the fyrste made a decree that no father should be Godfather to hys owne sonne or doughter nor no mother Godmother to her own sonne or doughter In the yeare of our Lord. 936. Ioannes Laziardus Item he ordayned that if any man were Godfather to another mannes doughter hys sonne myght not afterward take her to wife 30. Quest. 1. Cap. Non Oportet Pope Vrban the seconde made a decree that a man and his wife may not be Godfather and Godmother to one childe at Baptisme 186.30 Quest. 4. Cap. Quod autem Pope Alexander the thyrd ordayned that when it is doubtefull whether the childe be baptised or not he shoulde be baptised on this maner If thou be baptised I baptise thee not agayne but if thou be not baptised I baptise thee in the name of the Father and of the Sonne and of the holy Ghost Amen In the yere of our Lord 1161. Guilihelmus Durandus Pope Leo Pope Damasus and Saint Ambrose brought in the exorcismes coniurations the benedictions blessings with the other solemne ceremonyes Guil. Durand Pope Celestine made a decree that neither young children nor any other of what age soeuer they bee shall bee christened before y e priests thorow their coniurations breathings spittyngs saltings do driue the deuill out of theÌ„ In the yeare c. 428. Chron. Germ. Dist. 4. de Cons. Pope Clement the fyrst put oyle and creame to the baptisme and coÌ„maunded that all y t shall be baptysed should be annoynted therewith crossed in y e forehead In the yere c. 92. Chron. Lib. Concil Ioannes Laziardus Pope Siluester the fyrst also ordayned that al y t were baptised should be annoynted with oyle creame In the yeare c. 315. Plat. Volat. Sabell In the Councell Braccarense it was ordayned that there should be no money payde for oyle and creame â–ª wherwith y e infantes be annoynted in their baptisme Lib. Concil In the Councell holden at Chartage it was decreed y t a woman althoughe neuer so well learned maye not presume to baptise except necessitye compelleth Concil Durand In the councell Ilerdense it was ordayned that euery prieste that can not haue a fonte of stone maye haue any other conuenient vessell meete for that purpose Prouided alwaye that it be neuer after caryed out of the church Guili Durandus Of the Lordes Supper commonly called of the papistes The sacrament of the altare POpe Alexander the fyrste commaunded that only vnleuended bread shuld be vsed at the Lords supper In the yeare c. 119. Lib Concil Grat. Plat. Sabell Before that time the bread appoynted for the Lords Supper was indifferent whether it wer leuended or vnleuended Notwithstanding the Grekes from the Apostles tyme vnto this daye haue euer vsed leuended bread in the ministration of the Lordes Supper as they vse also wine only in their cuppe where as suche as be vnder the Pope customably mingle water w t the wine according to Pope Alexanders decree Pope Nicolas the seconde decreed y t the bread and the wine whiche are set vpon the altare are not only after the conseeration the sacramentes of y e bodye and bloud of Christ but they ar also the very self same body and bloud of our Lord sauiour Iesu Christ y t was borne of Mary the Uirgine so that the very bodye of Christ is there truly and vnfaynedly handled of the priests handes broken and torne on peces with y e teeth of y e faithfull In the yere c. 1961. De consecrat Dist. 2. Ego Berengarius Pope Innocent the third assembled at Rome in the councell Laterane a wonderfull swarme of spirituall smeared shorelinges to the number of .xii. hundred and odde wherof .viii. hundred at the least wer monkes fryers chanons and such other monkyshe monstures which with one consent for y e maintenaunce of theyr beastly idlenesse idle beastlinesse deuised confyrmed y e doctrine of transubstaÌ„tiatioÌ„ making it an article of our faith to beleue in payn of damnation that after the prieste hath whispered ouer y e bread wine a fewe latine words as Hoc est enim corpus meum Hic est enim sanguis meus c the bread is turned into the natural bodye of Christ fleshe bloud bone sinowes guttes loynes euen as he was borne of Mary the Uirgine and hanged on y e crosse Agayne the wine is turned into y e very naturall bloud of Christ which he receaued of Mary the Uirgine as it was shedde for our redemption on the crosse no substance of bread and wine remayning but the very substance of bread wine turned vnto the naturall substance of the body bloud of Christ onely y e accidentss of bread wine remaining this monsture of transubstaÌ„tiation was hatched and brought forth by Antichrist and his chaplaynes In the yeare c. 1215. Decret de summa trinitate Cap. Firmiter But as this doctrine of transubstantiation was vnknowen to the Church of Christ before y e wicked and vnlawfull assemblye of y e venimous dragon pope Innocent hys pestilent papistes euen so lykewyse
from y e beginnyng vnto thys daye would y e churche of the Grekes neuer receaue it but alwayes haue abhorred it as a newe straunge yea a deuelysh and damnable tradition of Antichrist as they in lyke manner woulde neuer admit that wicked exeâ—rable traditioÌ„ of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ nor the damnable and deuelyshe decree of the syngle lyfe of priestes althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe Pope Honorius the thyrd dyd not only commaunde y t the sacrament of the altare as the papistes terme it should be worshipped and kneled vnto of the people but also that it should be borne vnto the sycke after a most comely sort with al reuerence and honour yea and that with candlelight also thoughe it be at hye noone dayes In the yere c. 1214. D. 3 Tit. 1. Cap. 10. Lib. Concil Pant. Pope Innocent the thyrde ordayned that the sacrament of the altare should be kept in y e churches coÌ„tinually vnder locke and keye to the entent to be in a redinesse at al times least saith he thei that are sicke should want y e spirituall coÌ„fort in y e troublesome tyme of death In the yere c. Lib. Concil Chron. Pant. But in y e primatiue church there was no such reseruation and kepyng of the sacramental bread eyther for the sicke or for the hole as it is at this presente For in the Apostles tyme and manye yeares after if any bread remayned of the communion it was not reserued hanged vp in the Pixe to be worshipped as the vse is among the papistes brought in by the deuil and Antichrist but it was geuen to the poore people to eate And in the tyme of Hesichius of Origen as their commentaries vpon Leuiticus do testifye the bread that remayned after the coÌ„munion was brent to ashes And Clement Pope of Rome made a decree that if any of the sacramentall breade remayned after the Lordes Supper was once done the clarkes should not reserue it to be hanged vp and worshipped but consume and eate it The old custome was this sayth Euagrius in hys ecclesiasticall historie that when much of the holy partes of the vndefyled body of Christ our God did remayne that the young children whiche were wonte to goe to schole shoulde bee called to eate them And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians that after the communion whatsoeuer they lefte sayth he of the sacrifices he meaneth the sacramentall breade and wine they consumed it there together in the Churche eatyng their common Supper Pope Iulius the fyrst appointed that the Sacramente of the altare shoulde not be ministred with milke In the yeare of oure Lorde .338 Guili Durand Notwithstanding we read that in the tyme of Pope Innocent the eyghte it was suffered that the priestes of Norduegia mighte syng Masse with water for lacke of wine In the yeare c. 1484 Math. Palmer Pantal. Pope Innocent the third bearing rule it was ordained in the councel Laterane y t when soeuer the Sacramente of the altare is caryed aboute there shoulde be borne before it a bel ringing with a light to cause the people to knele down and worship it In the yeare c. 1195. Iacobus de visaco In the councell Arelatense it was decreed y t if any priest were negligent in keping the bodye of Christ so y t eyther mouse or any other beaste did eate it y t priest for hys offence shuld do penance fortye dayes Dist. 3. De. consecrat In the couÌ„cell Remense it was enacted y t whereas afore the manner was for the priests oftentymes to deliuer y e sacrament of Christes body and bloud to Laymen and to Laywomen yea to childreÌ„ for to beare it vnto the sicke the priestes from thenceforth shoulde no more so do but beare it themselues vnto them saying that it is an horrible and detestable thing for such to carye the holy body of the Lord to y e sicke whiche are forbidden to come into the Chauncel or to approche nye vnto the altare De consec Dist. 2. In a certayne councel holden at Rotomage it was decreed y t the sacrament should be geuen from henceforth neyther to Laymen nor to Laywomen in their handes any more but y t the priest should put it in their mouthes contrary to the vse and practise of the primatiue church and many hundred yeares after Lib. Concil Pope Boniface the second made a decree that at the ministration of the Lordes Supper the people the Clergy should be present not to be gasers but partakers of those holy mysteries In the yeare c. 529. Ioan. Stella Pope Anacletus decreed y t a priest whensoeuer he doth coÌ„municate shall haue two at the least to be partakers with him and that such as be present and will not communicate shal as vngodly persons be excommunicate and put out of the coÌ„gregatioÌ„ In the yeare c. 101. Grat. Plat. Phil. Bergom In the câ—uÌ„sell Antiochen it was like wise agreed that suche as were in the Churche and present at the common prayers heard the preaching of gods worde and yet refused to receaue the Lordes Sacrament they should be taken for none of the number of the true Christians Lib. Concil Pope Zepherinus appoynted that all that professe christ or beare the names of ChristiaÌ„s being of the age of twelue or thirtene yeres or vpwarde should at the least once in the yere as at Easter receaue the Sacrament of the body and bloud of Christe In the yeare c. 208. Plat. Sabell Volat. Laziard c. Pope Fabiane commauÌ„ded that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare that is to say at Easter at Witsontide and at Christmasse In the yere of our lord .242 Eusebius Plat. Sabell Volat. Ioan. Stella Pantaleon In the Councell Agathense it was decreed that those seculare men which did not receaue the Communion at Christmasse Easter and Witsontide shoulde not be taken for true Catholikes Lib. Concil There is a decree as Guilihelmus Durandus writeth that suche as ought to receaue the Sacrament at Easter muste abstayne ab amplexibus that is to saye from gyuing their wiues the due beneuolence as Sainct Paule calleth it three dayes afore and three or fiue or vii dayes after as though the acte of Matrimonye were vncleane when notwithstandyng the holy Apostle calleth Wedlocke honorable and the bedde vndefiled Rationale di off Of receauing the Sacrament vnder both kindes according to Christes Institution POpe Gelasius ordayned that all Christians be they spirituall or temporall as they terme them shoulde receaue the Sacrament of the body and bloud of Christ in both kinds according to Christes
he is no perfect christiaÌ„ which not of necessity but of negligence or of set purpose leueth this thing vndone In the yere c. 92. Lib. Concil Fas. Temp. Pol. Pantal. Some attribute this decree to pope Siluester the fyrste whiche liued in the yeare c. 315. Plat. Volat. D. Barns The aforesaid pope also appoynted y t none should consecrate the oyle and creame but byshops onely and y t they likewise none other should confirme children Plat. Volat. Pope Iginius ordayned that children shoulde haue a Godfather or Godmother when they were confyrmed and catechised In the yeare c 143. Ioannes Laziardus In the councell Meldense it was ordained y t bishops shuld be fasting wheÌ„ they confyrme children Lib. Concil Dist 5. de consecrat In a councel holdeÌ„ at Aurelia it was decreed y t the sacrament as they cal it of confirmation shuld be geuen to such young ones as were of perfect age as xii or .xv. yeares olde to such as were come to mans state and y t all such before they be bishopped shuld be shriueÌ„ and come fasting to their byshoppyng Lib. Concil Guilielmus Durand Of Matrimonye POpe Euaristus made a law y t al priuye contracts of Matrimony y t wer made without y e consente of the parents shuld be of no force and y t the maÌ„ the woman shuld be openly maryed together in the church of a priest before the congregation or els y e maryage to be taken as adulterous incestuous and abhominable In the yeare c. 110. Lib. Concil Epist. 1. ad episc Aphrican Polid. D. Barns Pope Sother decreed y t no wife shuld be holden lawful except she were fyrst blessed of a Priest Ranulphus Cestrensis Agayne y t al mariages should be made not secretly but openly and with great solemnitie In the yeare c. 168. Grati. Volat. Sabell The same law also made Pope Nicolas y e fyrst In the yere of our Lord. 87â— Quaest. 3. Cap. 1. Nostrates Laziard Pope Hormisda likewise strayghtly commaunded that the mariage of the Christians shoulde not bee celebrated in hocker mocker but openlye in the Church of Christ before the multitude In the yeare c. 514.30 Qu. 5. Cap. Nullus fidelis Ioan. Stella Pope Martine the fyrst ordayned y t the man and hys wife shuld not lye together before the priest had blessed theÌ„ and halowed their bed In the yeare c. 643. Chron. Pope Theodorus dyd inhibite fyrst of all y t a man might not mary y e mayde to whom his father was Godfather In the yeare of oure Lorde 636. Sabell Gratian. Pope Fabian made a decree y t no maÌ„ shuld marrye any of his kyndred with in the fyfth degree In the yere c. 242. Grat. Sabell Volat. Plat. Pope Iulius the fyrst made a lawe y t no man should marrye any of his kyndred vnto the seuenth degree In the yere c. 338. Cau 35. q. 3. Null Pol. Pant. This lawe was afterwards confyrmed by Gregory the fyrste But Pope Innocent the thirde disalowing the decrees both of Pope Iulius and of Pope Gregory renued the decree of Pope Fabian licensyng al men to marrye from the fourth degree vpward as it is specifyed in a decree that beginneth Non debet In the yeare c. 1215. Paul Phrig â—olidor Pantal. Pope Honorius the thirde ordayned that if any womaÌ„ wuld come declare before the ordinarye y t her husbande is not able to geue her y e due beneuolence although it be three yeares after they haue bene maryed shee shall be separated from her husbande In the yeare of our Lord. 1214. Dec. 5. Tit. 33. Cap. 28. Pope Nicolas y e fyrst decreed that no mariage ought to be solemniâ—ed in the tyme of Lente In the yeare c. 871. Grat. Chron. There is also a decree made in the councell Ilerdense that froÌ„ Septuagesime vnto the Octaues of Easter iii. wekes before the feast of S. Iohn Baptist otherwyse called Mydsomer again that from Aduente vnto Twelfâ—yde after Christmasse maryage in no condition maye be solemnised If any presume to marrye in those forbidden tymes the popes lawe is y t thei shal be separated 3. Qu. 4. Cap Non oportet Pope Gregory ordayned that y e man which slepeth or lyeth with his wyfe may not enter into the churche before he hath washed himselfe with water made himself cleane Caus. 33. Quaest. 4. Vir cum propria Of Auricular confession POpe Innocent the thirde ordayned auriculare confession in the councell Laterane and commaunded y t al men women and children eueÌ„ so many as are of age shal at the leaste once in the yeare confesse their synnes to their own Curate In the yeare c. 1215. Paulus Phrig Massae Polid. The aforesayd pope also made a law that if any prieste dyd vtter disclose or tel abroade the confession of any man he shoulde be thrust into a monasterye to do penaunce al the tyme of his lyfe De. 5. Tit. 30. Cap. 13. Pope Gregorye also made a law that no confessour or ghostly father should bewraye any mans confession eyther by becke signe token worde or by any other meanes Dist. 6. de paenitentia Ca. Sacerdos Ansel. Ryd In the Greke Churche there was a certayne kynde of auricular confession vsed of such as should receaue the communion more than a thousand yeares paste Before they came to the Lordes Supper their manner was to goe vnto y e minister to learne of hym y e right vse of that holy mystery and how they might prepare theÌ„selues to come worthely vnto that holy and heauenly table Againe if any thing troubled their conscience to declare it to a godly learned minister and to aske his councell and aduise in redresse thereof as y â— maÌ„ner at this present is in diuerse places of Germanye where the Gospell is preached Under the cloke of thys auriculare confessioÌ„ much mischiefe was wrought in so muche it was proued y t a certayne Deacon dyd most shamefully abuse a noble citizens wife diuerse times when shee came vnto y e churche vnder this pretence eueÌ„ to be coÌ„fessed Which thing when Nectarius bishop of Constantinople perceaued he vtterlye abrogated and put awaye y e arricular confession leauing the communicants to their own consciences In the yeare of our Lord. 395. Hist. Trip. Lib. 9. Cap. 5. P. Phrig Of Annoilyng or extreme vnction POpe Felix the fourthe did institute y t such as were in extremes like to die shuld be annoyled In the yere c. 525. Chronic. Volat. Polydor D Barns Pantal. Pope Innocent the fyrst ordayned also that y e sicke shuld be aÌ„noynted with oyle being afore consecrate of a bishop In the yere c. 404. Lib. Concil Petrus de natal Of praying for the dead POpe Pelagius the fyrst ordayned fyrste of all the funerall Exequies or Diriges wyth Masses of
Requiem to be done for the dead He also commaunded that the priestes at theyr Masses shuld daylye praye for the dead in theyr seconde Memento In the yere c. 52. Grat. Plat. Pol. Pope Gregory the thyrde commaunded that oblations sacrifices shoulde be offered of the Priestes at their Masses for y e dead In the yere of our Lord. 740. Nauclerus D. Barns Pope Leo appointed the Masse to be a sacrifice for the dead In the yeare of our Lord. 444. Vol. Ansel. Ryd Pope Benet the thyrd ordayned that the Clergy should be present at the burial of the Byshops and sing Dirige for their soules and that the Bishops likewise should be present at the buriall of the Clergy syng Dirige also for their soules In the yeare c. 861. Chron. Plat. Pope Iohn the .xviii. at the instante desyre of Oclilo the Monke appoynted one seuerall day in the yeare to praye for all Christen soules departed which we cōmonly call the feast of all soules In the yeare c. 999. Chron. Pope Gregory the fyrst by prayer obtayned of God as they write that the soule of Traianus the Emperour which many yeares before had bene most miserably tormented in the most bytter paynes of hell fyre where they saye is no redemption was deliuered oute of hell brought vnto the glorious kingdome of heauen In the yeare of oure Lord. 590. Polichronicon Of diuine seruice as they cal it Mattens Prime and Houres Euensong c. POpe Sabiniane decreed first that y e people should be assembled together to heare their diuine seruice at certayne houres of the day by ringyng of belles In the yeare of our Lord. 603. Volat. Fasci Temp. Chron. Plat. Polid D. Barns Pope Damasus at the instance of the Emperour Theodosius commaunded ▪ S. Hierome to take an order for the seruice to be vsed in Churches and to appoint what prayers should be sayd on euery day that there might be an vniformitie in the seruice Whiche thing S. Hierome did with all diligence in somuche that he appoynted what prayers and howe many Psalmes should be sayde euery daye in the weke When he had finished the seruice he sent it vnto Damasus whiche did right well allowe it and commaunded that all Churches should vse that order and none other For before that tyme euerye Churche had suche prayers appoynted as were thought by the Elders thereof moste mete for the congregation and serued best for the present time In the yeare c. 371. Guil. Durandus Chron. Pope Gregorye the firste brought in Deus in adiutorium c. and ordayned it to be sayd euerye houre at seruice In the yeare of oure Lorde 590. Plat. Iac. Phil. Bergom Poly. Pope Damasus thorowe the councell of S Hierome appoynted that Gloria patri whiche as they write was made at the councell of Nice should be sayd at the ende of euerye Psalme In the yeare of our Lord. 371. Volat. Sigeb Polidor Pantal. Pope Gregory the seuenth ordayned that from Easter day vnto the Saterdaye before the feaste of the Trinitie there shuld be sayd at Mattens but .iii. Psalmes and .iii. lessons onely at all other times .ix. lessons c. In the yere c. 1073. Some wryte the contrary and ascribe thys inuention to Alcuinus whiche was scholemaster to Charles the great Guil. Durand Chron. The Legendes or liues of Saints that be redde in the quiere at seruice time were made by Paulus Longobardus at the desyre of Charles the great And he appoynted conuient lessons for euerye feaste of the Sainctes thoroughout the yeare Bergom Isuardus the Frenche Monke at the the desire of Charles the greate made the booke whiche is called the Martiloge Iac. Phil. Pope Gregorye the fyrste and Pope Gelasius brought in the Respondes and Collectes that be sayde at Mattens Guil. Durandus Pope Damasus added the Himmes wherof he himselfe made part and the residue wer made by saint Hilary saint Ambrose and other Guil. Durandus Pope Gregorye the firste deuised the Anthemes and made the tune or songe vnto them Guil. Durand Ioan. Laziard Notwithstandyng some write that in y ◠tyme of Pope Euaristus Anthemes were brought into the Church by Ignatius Saint Iohn the Euangelistes disciple yea that by this occasion Ignatius at a tyme standing vpon a certaine mountain heard the Aungels in Heauen singing Anthemes He beyng moued by their example ordayned in lyke maner that Anthemes should be songe in the churches and Psalmes likewise after the Anthemes In the yeare c. 109 ▪ Phil. Bergom Tripart Hist. Pope Damasus ordayned that the quier being deuided in two parts they should singe one verse of the Psalmes on the one side an other on the other side Sigeb Durand Polid. Pantal. Pope Alexander the second cōmaunded that Alleluia should not be said nor song in the churches from Septuagesima vnto Easter euen ▪ but in the steade of that Laus tibi domine In the yeare c. 1063. Nauclerus D. Barns The same commaundement gaue Pope Telesphorus also as Durand writteth Rat. di off Pope Innocent the thyrde ordayned that whensoeuer the Mary or the holy Ghost or saint Crosse is serued on the working daies Te deum shal not be said at Mattens nor Gloria in excelsis the Crede at Masse In the yeare of oure Lord. 1195. Guil. Durand Pope pontianus made a decree that the Psalmes should be songe throughout all Churches both day and nyght In the yeare c. 230. Fas. Temp. Chron. Pope Pelagius the first commaunded first of al that Priestes should say dayly Mattens of the day In the yeare c 552. Grat. plat polid Chron. Pope Vrban the secōd ordayned likewise that priestes should say euery day our Ladies mattēs openly in y e church and that vpon the Saterday the whole seruice shoulde be of our Lady In the yeare c. 1086. Sabel Ioan. Stella Nauclerus pol. Durand polichron Pope Leo the first commaūded that in Septuagesima and Quadragesima and Aduent and Lent Alleluya should not be song nor Gloria in excelsis In the yere c. 444. Durandus Ioan. Stella Iac. phil Bergom Sainct Ambrose and S. Austen made Te deum as they waite Catalog Sant Specul Eccles. Iac. phil Bergom Pope Leo the nynth made certayne songes of the Sainctes In the yeare c. 1040. Sigebertus Chron. Paulus Longobardus made this hymne vt queant laxis with diuerse other moe at the desire of charles y e great Bergom Pope Zepherinus made the Legend on Childermasse day whiche begynneth Zelus quo tendat c. and also the Legend of the decollation of Saint Iohn Baptiste phil Bergom Pope Gregory the nynthe ordayned Salue regina to be songe in Churches with all deuotion and with all solemnitie In the yeare of oure Lorde 1225. Blondus Crantz The maker of this Antheme was one
peter Bishop of Compostella Guili Durand Pope Siluester the second being Byshop of Rome a certayne kynge of Fraunce called Roberte made thys sequence Sancti spiritus adsit nobis gratia and thys Hymne Chorus nouae Hierusalem with these respondes O Iuda Hierusalem O Constantia martyrum Corneâ—ius Centurio c. In the yeare of oure Lord. 995. Guil. Durand Antoni Laziardus phil Bergom Pope Leo the fourthe made these Collectes Deus qui beatum petrum c. Deus cuius dextera c. In the yeare of our Lord. c. 838. Durand Pope Paule the first deuised the seruice for Lent In the yere of our Lord 768. Chron. The same Pope also commaunded that in the time of Lent the diuine seruice shuld be done before the sixt houre in the morning IoaÌ„ Laziard Pope Gregory the fyrst ordayned the great longe Letany of Sainctes with Ora pro nobis whiche is song on Sainct Markes daye agaynst the swelling and chyncough and commaunded that if should be song on that day thorowout all the worlde Thys Letanye is called Septuplex Litania For Pope Gregory in this procession begonne first at Rome dyd in the first place set the Clergye in the seconde Abbotes and Monkes in the thyrd Abbesses with their NuÌ„nes in the fourth childreÌ„ in the fifth â–ª Lay-men in the sixte widowes and in the seuenth maried folke In the yeare c. 590. Volat. Plat. Guil. Durand D. Barns Pope Leo the first beyng Byshop of Rome or as some write Pope Hylarye bearynge rule Mamertus Claudius Byshop of Vienna inuented first of al those iii. Rogation dayes that are before the feast of Christes ascention and made y e Letanies y t are song about the stretes fieldes on those dayes againste earthquakes and tempest of weather peril of wilde beastes c. And it is called the Lesse Letanye for the difference of the more greater Letanye which S. Gregory ordayned to be sayd or song on S. Markes daye whereof we haue tofore spoken In the yere c. 444. Plat. Christ. Massae Pol. Pant. Pope Liberius appoynted y t there should be continual going on processions for warre for famyne for pestilence for rayne for drought for suche other aduersities as we be alwayes in daunger of y t by supplications prayers and fastings we may escape them In the yere c. 354. Guili Durand Pope Agapetus appoynted y e people to goe processions on the Sondayes In the yeare of oure Lorde 533. Volat. Plat. Petrus de natal Fasâ— Temp. Polidor D Barnes Pope Pelagius the fyrst ordayned funeral exequses or Diriges with masses of Requiem to be song or sayd for the dead In y e yeare c. 552. Plat. Pol. Grat. Chron. Pope Benet the third ordayned y t the clergie shuld be present at the burial of y e Bishop syng Dirige for their soules and y t the byshops likewise shoulde be present at the buriall of the Clergye sing Dirige also for their soules In the yeare of oure Lorde 863. Lib. Concil Plat. Chron. Alcuinus the Frenchman Scholemaster as they say to the Emperoure Carolus Magnus made at y e desyre of Boniface Byshop of Miguntia diuerse orisons that be sayd in the masse and also diuerse offices of diuerse masses Gaudeamus omnes in domino Salue sancta parens Requiem aeternam c. Iacobus Phil. Bergom The same Alcuinus also made y e seruice of the Trinitye Guili Durandus Thomas of Aquine y e Blackefryer made the seruice for the feast of Corpus Christi at the commaundement of pope Vrban the fourth In the yeare c. 1262. Petrus de natal Platina A certayn maÌ„ called Hermannus made these sequences Rex omnipotens Aue Maria c and theâ—r Anthemes Alma redemptoris mater c and Simon Bariona c. Guilielmus Durand Theodosius Byshop of Aurelia made Gloria laus and Ludouicus y e Emperour Carolus Magnus sonne commauÌ„ded y t it shoulde be song on Palme Sonday at the end of the procession in some highe and solemne place Chron. Cuil Durand Nauclerus Fulbertus a Byshop made these respondes Stirps lesse and Solem iustitiae and thys hymne Chorus nouae Hierusalem Guili Durand Polychr Lib 6. This Byshop as they saye was so deuoute a man and so deerely beloued of oure Lady the Uirgine Mary that when he was very sore sicke and could taste nothing shee full graciously came downe from heauen and gaue hym sucke out of her owne breastes and by thys meanes relyeued hym and â—estâ—red hym to hys healthe Libro de miraculis B. Mariae Athanasius Byshop of Alexandria made the Crede Quicunque vult saluus esse c Fasc Temp. Stephen Byshop of Leodia made the seruice of S Lamberte of the inuentioÌ„ of S. Stephen with the note for theÌ„ both Fasc Temp. Christ. Massae This responde Sanctus deus Sanctus fortis c which is song in y e church on good fryday a certayne childe as they say made gaue coÌ„maundemente y t it should be song and it was afterwarde confyrmed in the councel Calcedonense about the yeare c. 444. Fascic Tempor Christ. Massae Petronius Byshop of Bononie made y e boke called Vitas patrum Fasc Temp. Pope Theodorus the fyrst being bishop of Rome Idosirus bishop of Hispalia in Spaine made y e office of y e masse which is coÌ„monly vsed in y e cathedral churche of Hispalea In y e church when y e priest lifteth vp y e sacrament at Masse aboue his head The deacon standing by and turning himselfe to the people crieth out with a loude voyce sayth Videte in quem creditis Loke vpon him in whoÌ„ ye do beleue Agayne when the prieste singeth at masse the pater noster y e whole quere aunswereth at the ende of euery peticion in the same prayer Amen coÌ„trarye to the vse of all other churches Ioan. Laziard Cestrens Osmundus Byshoppe of Salisburye which for his exercise after hys graue studyes was wonte to write to limne and to binde bookes made the ordinall of the seruice of the Churche and named it the Consuetudinary Ranulph Cestrensis Petrus Heremita a french man of the city of Annias fyrst of al deuised Beades to saye Ladies psalters on In the yere c. 1110. Chr. Pol. Pope Calixt the thyrde made y e seruice of the transfiguration of Christ commaunded y e feaste to be celebrated and kept holy on the syxte daye of August Christ. Massae In the councell Toletane and Gerundense it was decreed that y e order of masse and of other diuine seruice with the ministration of the sacramentes y t is obserued in y e cathedrall Churche shoulde be kepte likewyse in all other churches of the same diocesse Lib. Concil Durand In the Councell Gerundense it was appoynted that the Pater
awaye both from the eares and from the mynde vtterlye In Libro de vanitatc scientiarum Erasmus Roterodamus expresseth hys mynde concernyng the curious manner of synging vsed in Churches on thys wyse and sayeth Whye doth the Churche doubt to followe so worthy an author Paule Yea how dare it be bolde to discent from hym What other thing is heard in Monasteryes in Colleges in Temples almost generally than a confused noyse of voyces But in the tyme of Paule there was no singing but saying onely Singing was with greate difficultye receaued of them of the latter tyme and yet such singing as was none other thing than a distincte and playne pronunciation euen suche as we haue yet among vs when we sounde the Lordes prayer in the holy Canon and the toung wherein these thynges were song the common people dyd then vnderstande and aunswered Amen But nowe what other thing doth the common people heare than voyces signifying nothing And such for the moste part is the pronunciation y t not somuch as the wordes or voyces are heard only the sound beateth the eares Erasmus Rot. in annot 1. Corinth Cap. 14. Of the Masse and of all the partes thereof POpe Celestinus the fyrst ordained y t the priest should say the Psalme y t beginneth Iudica me deus c when he putteth on hys clothes and reuesteth hymselfe to Masse and that when he draweth nye to the altare he shoulde saye thys verse of y e aforesayd psalme Et introibâ— ad altare dei c. In y e yere c. 428. Plat. Poly. Fasci Temp. Christ. Massae D. Barns Pant. Ioan. Functius Pope Damasus the fyrst decreed y t the priest standyng before the altare shuld say the confiteor and make hys confession to GOD to oure Ladye Saints Marye to all Saintes et vobis and that they that were presente shoulde saye Miseriatur vestri c. Agayne that the priest after that should pronounce the absolution and saye Absolutionem remissionem omnium peccatorum nostrorum c before he presume to go to the altare In the yeare c. 370. Plati Polid. D. Barns c. Some attribute thys inuention to Pope Pontianu Some to Pope Vrbanus Pope Gregorye the fyrste instituted the Office of the Masse In the yeare of oure Lorde 590. Platina Polydor. Pantaleon Pope Damasus the fyrst broughte in Gloria patri to bee sayd not onely at the ende of euerye Psalme but also at the office of the Masse In the yeare c. 370. Plat. Chron. Pope Gregory the fyrst ordayned the Kyrye and appoynted that it should be song nyne tymes openly of the Clergye onely at Masse whiche before at the commaundement of Pope Siluester was song of the Clergy and people together Durand Plat. D. Barns Pantale It seemeth to bee borowed oute of the Greke Church forasmuch as the wordes be Greeke and sounde in our Englyshe tonge Lorde haue mercy vpon vs. Pope Telesphorus added to the Masse Gloria in excelsis In the yere c. 130. Plat de consec Dist. 1. Cap. Nocte sacra Albertus Krantzius Some ascribe it to Pope Symmachus Phil. Bergom Pope Symmachus the fyrst added to Gloria in excelsis c. Laudamuste and so forth vnto the ende In the yeare of our Lorde 499. Fascic Temp. Valentinus vannius Chron. Pope Anacletus put to the Masse this salutation Dominus vobiscum and commaunded y t this answer shuld be made of them y t were present Et cum spiritu tuo In the yere c. 101. Iacobus Manlius Vannius Some ascribe it to Pope Sotherus Gratia de consec Dist. 1. Can. Hoc quoque Ioannes Laziardus writeth y t Dominus vobiscum was taken oute of the booke of Ruth added to the masse I know not by whoÌ„ And for Et cum spiritu tuo it was brought in sayth he by the couÌ„cel Aurelianense Pope Gelasius the fyrst appoynted y t Collectes wherof he himself made part part of theÌ„ were deuised by other In the yere c. 494. Iâ—idor Grat. Pol. Pope Damasus y e fyrst bearing rule the Epistle was added by y e councel of S. Hierome who liued in the yeare of our Lord. 387. Plat. Poly. Antonin D. Barns Some saye that Pope Alexander the fyrst dyd fyrst of al bring in the Epistle and Gospell and commaunded them to bee read at the ministration of the Lordes Supper In the yeare c.. 119. Chron. Germ. But the author of y e booke called Fasciculus Temporum ascribeth both the Epistle and the Gospell to Pope Telesphorus Pope Gelasius the fyrst brought in y e Grayle commaunding that the people shoulde sing it while the priest or Deacon was going vp into y e pulpit to rede and to declare the gospel desiring god that it might both be spokeÌ„ and heard with frute Phil. Bergom Antonin Vannius Some make Pope Celestinus the author of it Plat. Some Pope Gregory the fyrst Chron. Germ. Pope Gregorye the fyrst of whom wee spake before added the Alleluya to the Masse and commaunded that it shoulde bee song all the whole yeare saue only from Septuagesima vnto Easter Plat. Antonin D. Barns Nauclerus Some ascribe it to pope Gelasius Phil. Bergom Some saye it was borowed of the church of Ierusalem and so brought into the churche of Rome in the tyme of pope Damasus It soundeth in Englyshe Prayse ye the Lorde Pope Sergius otherwyse called pope Swines snoute bearing rule a certain Monke Abbot of S. Gallus called Notgerus or Nocerius made the Sequences which afterward crept into the Masse rather by vse and custome than by any constitution of the popes Valent. Vannius Iacobus Vuimpheling Pantal. Notwithstanding some write that Pope Nicolas commaunded them to be song at masse Chron. Germ. Durand And forasmuch as there are many and diuerse Sequences they are ascribed to many and diuerse authors Iodocus Clitoueus in Elucidario Ecclesiastico appoynteth many of them to a certayne Monke of Paris called Adamus de S. Victore Other are ascribed to S. Bernarde to Thomas Aquinas c. Pope Gelasius made y e Tractes which on the feriall dayes are wonte to bee song or sayd in stead of the Sequences before the Gospell Chronic. Angl. Bergom Some ascribe them to Pope Celestinus Ioan. Laziardus Some to Pope Telesphorus Some to pope Gregorye the fyrste which coÌ„maunded theÌ„ to be song at Masse in place of the Sequences froÌ„ Septuagesima vnto Easter Some to S. Ambrose Guil. Durand Pope Damasus the first bearing rule the Gospell was added to the Masse by the councell of S. Hierome Plat. Anto. Polid. D. Barns Pope Anastasius ordayned that the people should stand vp at the Gospell tyme both to take hede to the doctrine thereof and also to shewe themselues ready to defeÌ„d the doctrine of the Gospel eueÌ„ vnto the death In the yeare c 404 Volat. Plat. Sabell polidor
c. Guilielmus Durandus writeth on this manner Anastasius the Pope sayth he ordayned that staÌ„ding and not sitting the Gospell should be heard to declare the redynesse that we haue vnto battell for to kepe the fayth of Christe Agayne to set forth our ready and bent will in that behalfe many sayth he when the Gospell is red cast of their vppermost garmentes to declare that all temporall and worldly thynges are to be forsaken for the law of Christ and of his Gospel according to this saying Behold we haue forsakeÌ„ al followed thee Pope Marcus brought in the Crede and commaunded that the Clergy and the people should sing it together with a loude voyce for the confirmation of their fayth In the yeare of our Lorde 336. Plat. Antoni Fasc Temp. Durandus Some ascribe this constitution to Pope Damasus Iac. Philip. Bergom The Crede that is songe at Masse some say was made at the Councell of Nice some affirme that it was made at a Councell holden at Constantinople Chron. Germ. Pope Leo the thyrde ordayned sensyng In the yeare c. 817. Plat. Pol. D. Barns Pantaleon And a councell holden at Rothomage commaundeth that the altare should be sensed after the Gospell Lib. Concil Durand Pope Gregorye the firste commaunded the Offertorye to be sayd Polid. Pantal Chron. Germ. Some attribute it to Pope Eutychianus Plat. Some affirme that the Author therof is not knowen Guil. Durandus Antonin As for their solemne and superstitious yea their abominable and blasphemous Orison Suscipe sancta trinitas c which the Popysh Massemonger saith holdyng the chalice in his handes with the rouÌ„d cake â—ayd vpon the paten therof after the Offertorye the Author therof is not knowen neyther maketh it any matter except it were better Bernard Abbas de officio Missae The Lauatorye or washynge of the priestes hands at Masse was borowed of the heathenyshe and Idolatrous priestes whiche vsed alwayes to wash theyr handes before they offered sacrifice to their Idolls Poli. Vergil Pope Leo added these wordes to the Masse whiche the prieste sayeth after the Lauatorye when he tourneth hym to the people Orate pro me Fratres Sorores c. In the yeare of our Lord. 444 Chron. Germ. The Secretes were so secretly made that the secret Authors of those suttle secretes are hytherto secrete and vnknowen except ye will father them on Pope Gregory and Pope Gelasius as the Papistes doe all other thyngs wherof they can finde no certayne author Pope Gelasius ordayned Vere dignum iustum est c. to be sayd in the Masse before the Prefaces and Sanctus In the yeare c. 494. Petrus de nat D. Barns Pope Gelasius and Pope Gregory of whom we spake afore are counted the authors and makers of the Prefaces Anto. polid Durand Fas. Temp. Pope Pelagius the firste perceauyng many and diuerse Prefaces to be made of many and diuerse men selected and chose out of so great a multitude nyne Prefaces whiche Pope Gelasius tofore had made with the note or tune and gaue them to be songe at Masse before the Canon as autentyke and Godly These nyne Prefaces are soÌ„g at Christmasse at the Epiphany of our Lord at Lent at the feasts of the Crosse of the Resurrection of the AsceÌ„tion of Witsontide of the Trinitie and of the Apostles In the yeare c. 552. Sigisbert petrus de natal â–ª poli D. Barns pant c. Pope Vrban the second made the teÌ„th Preface in the honour of Mary the Uirgine In the yeare c. 1086. poli Vergil Valent. Vannius Pope Sixtus the first brought in the Sanctus In the yeare c. 129. Anto. Durand Fasci Temp. polidor c. The Canon of the Masse was patched cobled and clouted together of diuerse Popes and contayneth many notable blasphemies The authors therof are named Pope Gelasius the first pope Siricius pope Clement pope Leo the first pope Gregory the first pope Gregory the third pope Alexander the first pope Sixtus the first pope Pelagius pope Sergius and a certaine man called Scholasticus with other Chron. Pope Gelasius made Te igitur clementilsime pater c. In the yeare c. 494. Durand pos D. Barns Pope Siricius added CommunicaÌ„tes memoriam venerantes c. In the yeare c. 389. Rat. di off polid Pope Clement put in these wordes Vna cum famulo tuo domino nostro papa c. Antonius Pope Leo the first thrust in Hanc igitur oblationem c. 444. Sigisbert polid D. Barns Pope Gregory the firste deuised these wordes Diesque nostras in tua pace disponas c. plat Chron. Germ. Pope Gregorye the thyrde put these wordes also to the Canon Quorum solemnitas in conspectu tuae maiestatis c. 740. Naucler Sigisb Plat. But the Massemongers nowe leaue out these wâ—rds and say them no more For what displeasure to Pope Gregory I knowe not Iodocus Clitoueus in the exposition of the Canon casteth awaye these wordes as superfluous And here see we that al Papistes do not like and approue whatsoeuer all Popes doe Pope Alexander the first added these wordes Qui pridie quam pateretur c. vnto these wordes Hoc est enim corpus meum In the yeare c. 119. Durand Anton Volat. Polid. Pantal. These wordes Noui aeterni testamenti mysterium fidei whiche the Papistes vse in their consecration of the mistery of Christes bloud although sayth Antoninus they be not founde in the Euangelistes yet must we beleue that Christ so did and spake For that manner of consecrating saith he was deliuered to the Churche of blessed Peter and of the other Apostles whiche were present when Christ did consecrate as it is specified In decret Extra de celeb Missae Cap. Cum Marthae Pope Sixtus ordayned that the Canon of the Masse should be secretly said and Sub silentio In the yeare c. 264. Anselmus Ryd Chron. If thou wilt knowe good Reader why all thinges be done with suche secretie and silence of the Massyng Papistes when they come to the handelyng of the mysteries of Christes body and bloud contrary to the practise of the primatiue Churche yea and contrary to the commaundemeÌ„t of Christ whiche sayth That I saye vnto you in darkenesse speake ye in the lyght And y t ye heare secretely tel it abrode openlye euen vpon the house toppes contrarye also to thys saying of the holye Apostle So ofte as ye shall eate thys breade and drinke of the cup shewe set forth preache declare the Lordes death till he come Againe contrary to the commaundement of the godly Emperoure Iustinian and finally contrary to certayne auncient decrees of the Popes owne makynge heare what a tale they tel It is reported sayeth Guilielmus Durandus that when in olde tyme the Canon was sayde openlye and with a loude voyce al
God howsoeuer the wicked and wilye papistes bewitche the simple people and thorowe their suttle Sophistrye caste mistes before the eyes of the ignorant and so darken theyr senses and wittes that they can not espye y e truth of Gods worde in thys behalfe which is aboundauntly setforth thorowe the greate benefite of God in these oure dayes by the diligente laboure paynfull trauayle of many Godly learned men both in Latin and in Englyshe and in diuerse other speaches vnto the great cōfort of all faythfull Christians and vnto y e confusion of Antichrist and of hys kyngdome Vercellen Concil Florent Concil Roman Concil Secund. Sinod Lateran Extra de summa fide cathol Cap firmiter Pope Pelagius the second ordayned praying for the dead in the Masse In y e yeare c. 580. Plat. Pol. Grat. D. Barns Pope Gregorye the fyrst succedyng y e aforesayd Pelagius encreased this cōstitution concerning y e memoration and prayer for y e dead being hereunto allured by y e disceatfull apparitions of deuils rather than of dead mens spirites which many times appeared vnto him euer crauing at his hand helpe and succour for their deliuerance out of y e most bitter paynes of purgatorye thorowe Diriges and Masses of Requiem such like prayers made for the dead greatly abusing his childish pity light beliefe For he writeth y t a certayne mā called Paschasius being deade appeared vnto him desired him to pray to say masse for him which thyng he most diligently did so y t afterward y e soule of Paschasius appeared agayne vnto hym tolde him y t whē he had once sōg for him .xxx Masses he was streyghtwayes deliuered out of purgatorye Gregorius in Registro He writeth agayne y t a certayne Monke called Iustus was deliuered out of the fyre of purgatorye thorowe the sacrifyce of thyrtie daies that is to say thorowe a trentall of Masses whiche are thyrtye in number Gregor in Lib. dialog 4. Cap. 54. Here mayest thou see good Reader vpon what foundatiō singing of masses for the dead is builte Uerely vpon the delusions and disceatfull apparitions of the deuill and hys aungells Is not thys the commaundement of God Thou shalt not aske the truth of them that be dead Agayne if they saye vnto you aske councell at the Southsayers witches charmers and coniurers thē make them thys aunswere Is there a people any where y t asketh not councell at hys God Shoulde men runne vnto the dead for the liuyng If any man wante lyghte let hym looke vpon the lawe and the testimonye whether they speake not after thys meanyng If he doe not thys he stumbleth and suffreth hunger if he suffer hunger he is out of pacience and blasphemeth his king and his God It had bene Gregoryes dutye not strayghtwayes to geue credite to the wandryng spirites but to haue considered by the holy scriptures what the will of God is in this behalfe Beleue not euery spirit saith Saint Iohn but proue y e spirits whether they be of god Pope Innocent appoynted that the names of the dead shuld not be rehearsed in the Masse before but after the consecration Durandus Pope Gregory the first put the Pater noster to the Masse and commaunded that it should be sōg with a loud voice In the yeare c. 590. Ioan. Laziardus He also commaūded that the priest at his masse before the Lordes prayer should sing these words Oremus praeceptis salutaribus moniti c. Blessed Gregory saith Durandus thought it good that the Lordes prayer after y e Canon should be sayd ouer the host affirming in hys register that it is vnsemely that the prayer whiche Scholasticus made should be sayde ouer the Euchariste y e prayer left out whiche the Lord himselfe had sayd the Apostles likewise were wōt to say It is song sayth he among the Grekes of al y e people together but amōg vs of the priests alone Rat. di off Ioannes Nauclerus writeth in his chronicle y t the holy Apostle S. Peter when he celebrated the Lordes supper vsed none other but y e Lordes prayer which we commonly call the Pater noster As for all other thinges that be now vsed in the masse they haue bene added and brought in since that tyme by dyuers mē of theyr owne fansy brayne without the authoritie of gods worde Pope Gregory the firste added to the masse also this prayer Libera nos quesumus c. and commaunded that it should be said after the Lordes prayer Chron. Germ. Pope Innocentius the first put to the masse Pax domini sit semper vobiscum and cōmaunded that the people should aunswere Et cū spiritu tuo In the yere c. 408. Chron. Germ. Pope Sergius the first of that name inuented the Agnus dei and commaunded that it shoulde be songe of the clergye and of the people together at the communion or masse In the yeare c. 684. Plat. Durandus D. Barns He ordayned also that while the quiere sing the Agnus the priest should breake the missal bread in three parts one for the soules of the Sainctes that are in Heauen an other for them that are in purgatorye the thirde for them that are in this world liuyng in sinne Agayne that the priest shoulde holde stil in his hands two peces of that broken bread ouer the chalice and let the thyrde parte thereof fall downe into the chalice saying these wordes Hec commixtio corporis sanguinis c. Pope Leo the second ordayned y e carying about kyssing of y e Paxe y t the people might haue somwhat to doe as it may seeme while the priest eate vp drink vp altogether alone at the altar In the yeare c. 676. Grat. plat Fasci Temp. Durandus D. Barns Vannius Notwithstāding some attribute this idle inuētion to pope Innocent the first De consec dist 2. Cap. Pax igitur Lib. Concil Michael Bucchingerus c. Pope Innocent the firste made a decree that on solemne feastes the priests at the Agnus should kisse one an other but the commō people should kisse the Paxe In the yere c. 408. De cons. dist 2 cap Pacem Plat. Sabell Pol. Pantal. In the masse for the dead the Paxe is not giuen sayth Durand bicause the faithfull soules are no more neyther shall be in the trouble of this worlde but they rest now in the Lorde so that the kysse of peace is not necessary nor nedefull for them whiche is the signe of peace and concorde and therefore at that masse this prayer is not said Domine Iesu Christe qui dedisti Apostolis tuis pacem c. Hereof also commeth it to passe that among the monkes there is no Paxe giuen bicause they are coūted dead to the world Rat. di off Polid. Pope Calixtus the first ordained that so many as were present at masse after the
consecration should communicate together if they woulde not that they should be excommunicate For so sayth he did the Apostles appoint and the holy Church of Rome kepeth that order In the yeare of our Lorde 217. Grat. de consec dist 1. cap. Paracta Item Can. Omnes This aforesaide constitution is also ascribed to Pope Anacletus De consec dist 1. cap. Episcopus Lib. concil In the primatiue Church saith Durande all that were present at the celebration of masses that is to say at the ministratiō of the Lordes supper were wont euery day to communicate that is to receaue with the minister the Sacrament of the body bloud of Christ bicause all the Apostles did drynke of the cup accordyng to this saying of the Lord Drinke ye all of this c. Againe he sayth Uerely the priest himselfe nowe eateth all the partes of the Host. Notwithstanding in certaine Churches he taketh one parte and distributeth the other two partes to the ministers that is to saye to the Deacon and Subdeacon accordyng vnto that whereof S. Luke maketh mention that Iesus in Emaus tooke the bread and brake it vppon the table and also as some say he did eate before the two Disciples and what remayned he gaue it vnto them ▪ He also afterwarde did eate part of the broyled fish and of the honycombe and the residue he gaue to hys Disciples And therefore after that the Deacon and Subdeacon haue communicated the clerkes and religious persōs come also vnto the communion that they also may be partakers of the holy Communion Afterwarde the people also doth communicate bicause Christ did not only eate with his Apostles which were fewe in number but also when he shoulde ascende into heauen he did eate with a multitude of hys disciples And a little after he sayth The high Byshop the pope receaueth one part of the hoste and geueth an other parte thereof to the Deacon with a kisse an other portion to the Subdeacon without a kisse c. Of these thinges aforesayd may we euidently perceaue that in times paste before papacye bare rule in the church of Christ the celebration of the Lordes Supper was not a priuate repaste of one alone but a banket of many accordynge to thys sayinge of the Apostle my brethren when ye come together to eate the Lordes Supper tary one for an other Agayne All we are partakers of one breade Pope Gelasius the first commaūded that the communion shoulde be ministred in both kindes to them that come vnto the Lordes table and that if any were otherwise affected they shoulde be put awaye from the Lordes table For saith he the diuision of one and the same mystery can not be done with out great sacrilege In the yere c. 494 De cons. dist 1. cap. comperimus A councell holden at Constance did first of all by publique law forbid that the lay people should receaue y e Lordes supper vnder both kinds charging and commaunding that from thence forth the layty shoulde communicate onely vnder one kind when notwithstāding the commaundement of Christ is farre otherwise Drink ye al of this saith he And Sainct Marke sayth They all dranke of it Here is no exceptiō of the laytye The holy Apostle saint Paule also whensoeuer he maketh any mention of the Lordes supper ioyneth alwayes the bread and the cup together not diuiding the one from the other after the doctrine of the pope In y e yere c. 1417. Lib. Concil Gabr. Biel. c. The Author of the postcommunion is not knowen saith Durandus Notwithstanding Platina maketh Gregory y e first Author of it So likewise writeth Ioannes Stella and Iacobus phillippus Bergomensis Pope Leo y e first brought in Ite missa est and Benedicamus domino with Deo gratias for a final conclusion of the masse so that now euery man may go home as wise as they came In the yeare c. 444. Michael Bucchingerus It is to be noted saith Durand that y e masse is ended three maner of wayes Firste of all by Ite missa est and that is in solemne feastes when Te deum laudamus and Gloria in excelsis is songe And it is so much to say Be packing homewarde For the wholsome sacrifice for mankynd is sent or offered vnto God Or it sheweth to the people that the masse or the prayers are done Or the meaning of Ite missa est is this Go after christ and folow him for we may not abide in this worlde but by good workes we must make hast vnto the country of heauen whiche thynge we maye easelye do for the sacrifice is sente to appease God y e father by the power whereof the helles are broken and the gate of paradyse is open Ration di offi Secondly the Masse is ended by Benedicamus domino and y t is on workyng dayes and generallye when there are no songes of gladnesse songe before whereby the people shoulde be allured and stirred vp to geue god thankes Agayne the masse is concluded by Benedicamus domino on all fasting dayes and lowe feastes Rat. di offi Thirdly the masse is finished by Requiescant in pace and y t is when they sing masse of Requiem for the dead And then ye maye not aunswere Deo gratias but Amen that is to saye So be it For reast is wyshed vnto them c. Rat. di off The councel Aurelianense ordayned y t the people should not depart out of y e church after y e masse be done til they be blessed of the priest Hereof commeth it to passe y t the people on the solemne feasts be blessed with an empty cuppe after y t the prieste hath dronke all vp Lib. Concil Guili Durand Pope Alexander the fyrst made a decree that the people should be sprinckled with holy water after Masse bee done that they may sayth he thereby be made holy pure and cleane In the yeare of oure Lorde 119. Grati. Platina Sabellicus Of these things aforesayd most gentle Reader whiche I haue truly and faythfully alleged out of the popyshe Chronicle writers mayest thou euidently see y t the Romishe and popyshe masse is not so auncient of so greate antiquitye as the Romanistes and papistes bragge but rather that it is a late and yesterday inuention Agayne y t it was not instituted of Christ nor of hys Apostles but fyrst of all clouted together of certayne Popes euerye man bringing in hys patch and at the laste beautifying it with straunge feathers like vnto Esopes crowe More than a thousand yeare was thys monstrous masse in patching before it culd be brought vnto any perfection if that may receaue perfection that is most of all imperfecte Uppon this wicked superstitious and Idolatrous masse are all monasteries colleges chauntries free chappels fraternities and all the sectes of Antichrist y t pope founded and builded purgatorye also and y e whole
papacie is confyrmed and stablished by the Masse So long as y e Masse endureth so long shall papisme continue y e Pope with his Cardinalls Monkes Fryers Chanons Nunnes Ankers Ankresses with all their superstition and Idolatrye But if y e masse once fal then fal they also down to the ground I will not say down to hel froÌ„ whence all these their false worshipping of god fyrst of all came and had their beginning according to y e Prophecye which thou redest in the Reuelation of Saint Iohn And albeit y t the tirauntes of this worlde and the hipocrites of the same whose God is their bellye striue neuer so much for y e defence and vpholding of this their popish masse they w c sweard fyre haltar these w c fained holinesse crafty persuasions paynted eloquence false allegatioÌ„s of y e holy scriptures auÌ„cient writers mony bribes gifts supplicatioÌ„s lameÌ„tatioÌ„s c. Yet shall it perishe and come to noughte with al the wicked patrons defenders â—autors of y e same according to this prophecy of our sauiour Christ Euery plante y t my heauenlye faÌ„ther hath not planted shal be plucked vp by y e rootes And s. Paule sayth y t the Lord shal slay y e Antichrist that sonne of perditioÌ„ with the breath of his mouth that is to say with hys holy worde Of certayne decrees appertayning vnto the Masse POpe Vigilius ordayned y t priests when they syng masse shoulde turne their faces to y e east In y e yeare c. 553. Petrus de nat D. Barns Pope Gelasius the fyrst coÌ„maunded y t y e priests should stretch out their armes holde vp their hands in their masses but specially wheÌ„ they say the secrets the Canon the prefaces In the yere c. 498. Chron. Germ. Pope Alexander the fyrst made a decree y t one prieste shoulde saye but one masse in one daye In the yeare c. 119. Grat. Plat. Sabel Lib. Concil Pope Telesphorus notwithstanding coÌ„maunded y t on Christmasse day euery priest mighte sing three masses one at midnight an other at the cockcrowing and y e third when it is fayre day light agayne y t on all other dayes no priest shal sing masse before three of y e clocke in y e morning In the yeare c. 139. Lib. Concil Plat. Sabell Pant. Pope Felix the fyrste decreed y t the priests shuld say masse in no place but in y t which is halowed The same pope also ordayned y t none should say masse but priestes only except necessitye enforced to the contrary agayn y e masses shuld be sayd for the memorye of martirs In the yere c. 269. Plat. Phil. Bergom Sabel D. Barns Chron. Angl. Pope Pius y e fyrst made a decree that those priestes whiche negligently and without due deuotion say masse shuld be extremely punished In the yere c. 147. Lib. Concil Sigesbert D. Barns Pope Leo the fourthe enacted that a laye man shoulde not presume to come into the chauncell while the prieste is at Masse In the yeare c. 858. Sigisbert Platina Pope Sotherus ordayned y t a prieste shoulde not saye masse except two at y e least were present In y e yeare c. 168. Volat. Punctius D. Barns Pope Simmachus appoynted y e Gloria in excelsis shoulde bee song at masse vpon sondayes principall feastes saintes daies but specially in y e feastes of martirs In the yere c. 499. Plat. Durand Ranulph Cestrens Pope Nicolas the fyrst made a decree y e Gloria in excelsis shoulde bee song on mauÌ„dy thursday although it be in lent In the yere c. 871. De cons. 1. Cap. Gloria Ioan. Laziard Cel. And this he appoynted for the solemnitie of y e institution of y e sacrament of Christs body bloud Ioannes Stella Pope Gregorye y e thirde ordayned y t the Christians shoulde offer Dirige Grotes and Masse Pens for their frendes soules departed and y e priests shuld remember the dead in their masses and offer sacrifice for them In the yere c. 740. Ioannes Nauclerus D. Barns Pope Nicolas the fyrst appoynted y t no man should heare the masse of any priest y t is an whoremonger In the yeare c. 871. Lib. Concil Gratian. Volat. D. Barnes The same was also decreed in a certayne councel holden at Mantua vnder pope Alexander the second In the yere c. 1062. Dist. 32. Praeter Et Capit. 18. Siquis ammodo Dist. 56. Capi. Apostolica authoritate Pope Gregorye y e seuenth otherwise called Hyldebrand excommunicated all those priestes y t were whorehunters and made a decree y t no man shoulde heare the masse of an whoremonging priest and y t if any maÌ„ contrarye to his ordinaunce would presume to heare y e masse of suche a filthye incontinente priest the same shoulde be taken for an Idolatoure In the yeare c. 1073. Dist. 16. Quaest. 7. Chron Pope Vigilius commaunded y t the Canon of the Masse shoulde be read in no place but at y e altare and of no man but of a priest yea and y t when he hath on his backe his halowed vestures In the yeare c. 535. Chronic. Germani Achilles Pope Martine the fyrst commauÌ„ded that the masse should be song openlye with a loude voice In the yere c. 643. Guili Durand Pope Telesphorus ordayned y â— Alleluya shoulde not be song in the temples froÌ„ Septuagesima vnto Easâ—er euen but y t in the steade thereof Laus tibi shuld bee â—ong at Matâ—ens Prime and Houres Euen song and at Masse a Traâ—e In the yeare of oure Lorde 139. Chronic. â—uili Durand Pope Stephan the fyrst decreed y t the 〈◊〉 of y e church should be put â—â— no prophane vses and y t none shuld touc◠〈◊〉 but such as ar holy annoyntâ—d 〈◊〉 y â— vengeaunce punyshment y ◠〈◊〉 on Balthazar King of Babilon fal 〈◊〉 thâ— also â—hat presume to touch holy 〈◊〉 with their vnholy handes In the 〈◊〉 of our Lorde 261. Lib. Concil Guili â–ª Durand 〈…〉 the fyrst commaunded 〈…〉 euen so many as are 〈◊〉 â—oly annoynted should by no meanes touch y e chalice nor the paten therof with their bare hands Hereof came it to passe y t the Laye people were not suffered to touche the bare chalice wheÌ„ they came vnto the Lordes table in the 〈◊〉 of papiâ—â—rye In the yeare c. 129. Chron. Germ. Lib. Concil Pope Gregory the first commaunded that priestes should haue light at their masse and that there should be set vppon the altare a candle breÌ„nyng all the Masse time In the yeare of our Lorde 590. Nauclerus Primeus Chron. Pope Clement ordained that if the altare clothes or Corteynes or Corpoporasse clothes be so worne that they can no longer doe seruice that theÌ„ they shall be brent and the ashes of theÌ„ buried in sanctuarye
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
children we must fast and folow the same rule that they vsed And therfore we fast foure times First in march The secōd at Whitsontyde The third betwene haruest seedetyme And the fourth before Christmasse Marche is a time that drieth vp the moysture that is in the earth Wherefore we fast that time to drie the earth of our body of the humours that be noyous to the bodye and to the soule For that tyme the humours of letchery tempteth a mā most of any time of the yeare Also we do fast at Whitsontyde to get grace of the holy Ghost that we may be in loue and charitie to God and to all the worlde ▪ Charitas cooperit multitudinem peccatorum Charitie couereth the multitude of sinnes Also we must faste for to haue meekenesse in oure heartes and to put awaye all pride y t renueth within vs. Also we faste betwene haruest and sede time for to haue grace to gather frutes of good workes into the house of oure conscience and so by ensample of good liuing among the people that we bee common with both ryche and poore Also we faste in winter for to slea all stinckyng weedes of sinne and of foule earth and fleshly lustes y t maketh good Angells good people to withdrawe them from vs. For ryghte as a nettle brenneth roses and other flowers that growe nie him In the same wyse a vicious man or woman styrreth and setteth on fyre them y t bene in his companye And for these causes we faste foure times in the yeare euery tyme three dayes y e betokeneth three speciall vertues that helpeth a man to grace y t is fasting deuoute praying and almesse dede doing And by opiniō of much people these daies bene called Imber daies bicause y t our elder Fathers would on these dayes eate no breade but cakes made vnder ashes So y t by the eatyng of y t thei reduced into their minde that they were but ashes and so shoulde turne agayne and wiste not how sone and by that tourned away from all delicious meates and drinkes and tooke none heede but y t they had easye sustenaunce This caused them to thynke on death and y ◠wil cause a man to desire no more thā him nedeth and to abstayne hymselfe frō al manner of bodily lusts to encrease in vertues wherby we may come to euerlasting blesse And at a councell holden at Magonce it was decreed y t when those Imberdayes come they shoulde bee fasted of all people and that they shoulde on those daies come deuoutly vnto church and heare Masse and geue themselues to prayer and deuotion Libro Concil Pope Innocent the thyrde made a decree that all the Apostles euens should be fasted excepte the euens of Phillip and Iacob and of Iohn the Euangeliste In the yere c. 1195. Lib. 3. accretal Gregorij Cap. 2. de obseruatione ieiunij Chron. Germani The same pope also appoynted that the euen of Mathias shoulde also bee fasted as one of y e Apostles euens and y t if the daye of Mathias be on the monday y e euen shall be fasted on the saterday and not on the sonday Ibidem Pope Vrban the syxt commaunded y e the euens of these feasts of our Lady y t is to say the visitation y e assumption natiuitye should be fasted In the yere c. 1371. Lib. Concil Chron. Germ. Pope Boniface the fyrst ordayned y e saints euens shuld be solemnely fasted In the yeare c. 425. The same ordinaunce is also ascribed to pope Gregorye y e second Chron Germa Pope Honorius the thirde made a decree y t if y e feast of y e natiuitye of Christ chaunce to fall vpon the Friday yet it shall be lawful for al men to eate flesh on that day excepte it be suche as haue vowed to the contrary In the yere c. 1214. Lib 3. decret Gregorij de obseruatione ieiunij Pope Gregory the fyrst cōmaunded y t neyther fleshe nor any thyng y t hath affinitye with fleshe as Chese Milke Egges c shoulde bee eaten on suche dayes as are appoynted to bee fasted In the yeare c. 560. Grat. Pol. Pantale Pope Eusebius made a lawe y t all suche feastes as are commaunded of priests in the Church to be fasted shuld in no condition bee broken excepte necessitie compell any man to the contrarye In the yeare c. 309. Lib. Concil Chron. Germ. In the festiuall we reade that these sortes of people be priuileged and exempted from the lawe of fastyng that is to say Children y t bene within age Women y t bee with childe Olde people y t bene myghtlesse weake and impotente And finally labouryng people as pilgrimes and like people those that the lawe dispenseth with vppon theyre conscience Dominica prima in quadragesima In the Councell Gangrense it was decreed y t if any person of presumption woulde despyse to faste suche dayes as were cōmaunded of holy churche he shuld be excommunicate and be taken of the Christen congregation as an Ethnike and Publicane Libro Concil Barthol Carrantz The Popes decrees affirme playnly as Guilielmus Durandus testifyeth that whosoeuer eateth any thyng beefore Masse bee done on suche dayes as are appoynted by holy church to be fasted the same committeth deadly synne In Rat. di off Lib. Concil In the Councell Braccarense it was agreed y t al the Apostles euens shoulde be fasted excepte the euens of these Apostles Phillip and Iacob and Iohn the Euangeliste as we to fore heard oute of the decree of Pope Innocent y e thyrde For the feast of Phillip and Iacob is betwene Easter and Witsontide which is a tyme of ioye and gladnesse therfore is there no fastyng accordyng to thys old rule Inter Pen et Pa◠non est Dirige neque fasting day And y e feast of ◠Iohn the Euangelist is at Christmasse whē men muste make good cheere and bee frolyke and mery Guilielmus Durandus Lib. Concil The Councell Chalcedonense made a decree y t they should be counted by no meanes to faste which taste any meate or drinke before euenyng prayer bee done Lib. Concil Iacobus de Voragine in his boke entituled Historia Longobardica sheweth a reason whye the Imberdayes bee rather fasted on the Wednisday Friday and Saterdaye than on the Mondaye Tuesday and Thursday For saith he the Lorde Iesus was betrayde of Iudas on the Wednisday And on y e Fridaye he was crucified And on the Saterday following he lay in hys sepulchre and the Apostles were very sadde for the death of their Lorde Of Holy dayes and of Feastes of Sainctes with such like POpe Pius the fyrst ordayned y t Easter daye shoulde be celebrated and kept holy euer on the Sondaye In the yere of our Lorde 147. Libro Concil Polyd. D. Barns Pantal. Pope Gregory the fyrst approued and allowed the feast of the Trinitie which Pope Alexander woulde by
no meanes admit For sayth he as there ought to be no feast of y e Vnitie no more oughte there to be any feast of the Trinitie In the yeare c. 590. Guilielmus Durandus Pope Vrban the fourth ordained the feast of the Sacramente of the Altare otherwyse called The feaste of Corpus Christi with pardons and indulgences greate plentye to allure the foolyshe and simple people to commit spiritual whoredome with that Sacrament by adoryng and worshipping it as theyre God Maker and Sauioure and willed it to bee kepte holy the Thursdaye after Trinitie Sonday In the yeare c. 1254. Christianus Massaeus Ioan. Stella Polyd. Pantal. The beginning of thys feaste was thys In the countrey of the Leodicenses there was a certayne Recluse or Anckresse called Eua whiche of a vayne foolyshe and superstitious deuotion and loue towarde the Sacramente of the altare as they terme it procured thorowe earneste sute of Pope Vrban the fourthe that the Sacramente of the Altare commonly called Corpus Christi might also haue a feast and holy day being as wel worthye as the Gallowe tree or crosse y t Christ was haÌ„ged on which was alredy celebrated in the Church and y t the same feaste of Corpus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde Pope Vrban being an holy and deuoute Father doubte ye not consideryng the greate deuotion earneste zeale and Godlye mynde of thys holy and religious woman accomplyshed foâ—le graciouslye her tender requeste and dyd not onely ordayne that thys feast of Corpus Christi shuld be kept holy but he also graunted plenarye Indulgence and large pardon to so many as eyther do say or heare the seruice belonging to y t feast which Thomas Aquinas the Blacke fryer made Arnoldus Bostius Guili Durand Chron. Before that time there was no such feaste knowen in the church of Christ. But thys is moste certayne that thorowe thys feaste greate Idolatrye and muche spirituall whoredome is daylye coÌ„mitted with the Masse bredde in all those places where the true doctryne of the sacrament is not knowen Pope Innocent y e thyrde sayth Theodorus Bibliander in the Councell Lateranense placed y e fond fansye of Monke Lanfranke concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie In the yeare c. 1215. And bicause nothing should want to the worshippynge of the newe founde God of bread and wine and that the bishop of Rome myght haue his God Mazin as Aaron with the idolatrous Israelites had the goldeÌ„ Calfe in the wildernesse Pope Vrban the fourthe ordayned the feast of Corpus Chrâ—sti with large pardons Concil saâ— dom Of this feast we read in the English festiuall on this maner Good frendes ye shall vnderstand that this day is an highe and solemne feast in holy church and is the feast of Corpus Christi It is the feast of our Lordes owne body the whiche is offered to the highe father in heauen at the altare for the remission of our sinnes for all Christen people y t liue here in perfect loue and charitie for the great succour and helpe in releuing them that bene in paines of Purgatorye there abidyng the mercye of God Ye shall vnderstaÌ„d that this feast was founde by a Pope that was called Vrban the whiche had great grace and deuotion in the holy Sacrament of the altar considering the great nede helpe and succour to mans soule and to the â—urdering of liuing to all Christen people here in this present worlde Therfore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Trinitie For all christen people that will be saued must haue sad beliefe in the holy Sacrament whiche is Gods own body in fourme of breade made by the vertue of Christes wordes that the priest sayth and by working of the holy Ghoste Then for this holye Pope thought to drawe people to more deuotion and better wil to this holy Sacrament and to do the seruice this day he graunteth to all that be worhy that is to say that be very contrit coÌ„fessed of their sinnes and be in the Church at both eueÌ„songs at Mattens at masse for eche an hundred dayes of pardon for eche houre of the daye xl dayes of pardon euery day of the Vtas an hundred dayes of pardon in remission of al their sinnes for euermore enduring c In serm de corpore christi Pope Gregorye the ninth appoynted y e feast of y e Natiuity of S. Iohn Baptiste whiche we commonly call Mydsommerday to kept holy In the yeare c. 1225. Chron. Germ. Pope Siluester the firste at the desire of the Emperour CoÌ„staÌ„tine instituted y e feast of LaÌ„masse called Ad vincula Sancti Petri. In the yeare c. 315. Grat. Polid. Pope Eusebius ordayned the feast of the InueÌ„tion of the crosse In the yeare c. 309. Crat. Guil. Durandus Pope Honorius deuised the feaste of the ExaltatioÌ„ of the crosse In the yere of our Lord. 622. Plat. Pant. Some attribute these feastes to Pope Vrban the fourth â–ª Pol. Virgil. Pope Calixte the thirde inuented the feaste of the Transfiguration of oure Lord and commaunded that it should be celebrated and kepte holye with as large indulgences and pardons as the feaste of Corpus Christi In the yeare of oure Lorde 1455. Matth. Palmer Ioan. Stella Pantaleon This feast as the festiual reporteth is greatly priuileged in holy Churche in so much that orders be geueÌ„ this day thorow out all Christendome great pardons be graunted to this day in diuerses places as in Syon plenare remission and all is to the weale and coÌ„forte of man and for a purueaunce to sanctifie his soule that in the last resurrection the said soule ioyned to the body may together be glorified and transfigured in clerenesse more brighter thaÌ„ is the Sunne and so euer to endure Pope Leo the fourthe instituted the Feast of the Assumption of the blessed Uirgine Mary and commaunded that it shoulde in all places be kept hye and holy by the space of right dayes In the yeare â–ª c. 858. Lib. Concil Sigebert Ioan. Functius Pope Innocent the fourth ordayned y e Feast of the Natiuitie of Mary the Uirgine with the Octaues thereof In the yeare c. 1242. Volat. Sabel Pant. Pope Felix the thyrd appoynted the Feast of the Archaungel Michaell to be kept holy In the yere of our Lord. 486. Lib. Concil Chron. Pope Felix the thirde ordayned also the Feaste of the Dedicacion of the Temple commonly called Church holy day and coÌ„maunded y t euery Citie Town or village should yerely kepe for euer y â— day wheron y e Churche was halowed Volat. Plat. Polid. Albertus Krantzius Pope Boniface the fourth ordayned the Feast of all Saintes called All Halowes In the yeare of oure Lorde 606. Plat. Volat Polid. Pope Gregory the
fourth afterwarde willed that the Feaste of all Sainctes should be kept the first day of Nouember In the yeare of our Lord. 486. Plat. Sabel Polid. D. Barns Pope Iohn the .xviii. confirmed the Feast of all soules whiche was begoÌ„n by a certayne Monke called Oclilo and commaunded that it should be kept â—oly in euery Churche the day followyng the Feast of all Saintes In the yeare of our Lord. 999. Petrus Damianus Christianus Massaeus Volat. Fascicuâ—us Temporum Ioan. Stella Polid. This Feast as they write toke the begynnyng on this manner A certain Monke named Oclilo prouinciall of the Monkes of Clunâ—acensis order vpon an occasion that he hearde about Etna the mountaine of Sicilie oftentimes great weping lamenting and crying which he supposed to be the yellynge of euill spirites that wailed bicause the soules of dead men were taken out of Purgatory from theÌ„ by the peticioÌ„s prayers suffrages and sacrifices of well disposed Christen people persuaded his Couent to make a generall Obite for all soules the daye next after the feaste of all Sainctes and desired Pope Iohn the xviii to set it forth by his authoritie and to commaund it to be obserued generally as a godly Institution full of louyng tender and pitifull charitie Whiche thinge Pope Iohn did with all expedition so that of this Monkes foolishe supposition there hath sprong vp muche vayne superstition Volat. Polid. Ioan. Laziard Pope Sixtus the fourth ordayned the feastes of the Conception and presentation of Marye the Uirgine and the Feastes of Anne her Mother and of Ioseph her husband and also of Fraunces In the yeare c. 1469. Decret Extravagant Ioan. Laziard Pope Vrban the sixt made the visitation of Mary holyday In the yeare c. 1390. Christ. Mass. Chron. Germ. Pope Sergius otherwise called Popes Swinesnoute confirmed the feast of the Purification of Mary commonly called Candelmassedaye whiche before was instituted at Constantinople Pope Vigilius beyng Byshop of Rome In the yeare of our Lord. 684. Sigeb Pantal And he commauÌ„ded that all the people shoulde on that daye go procession cary brennyng candels about with them in their hands Chron. Germ. Guil. Durand Pope Boniface the eyght ordayned that the feastes of the foure Euangelistes Mathew Marke Luke and Iohn agayne that the feastes of the foure Doctours Ambrose Hierome Austen and Gregorye shoulde be double feastes in holye Churche In the yeare of our Lorde 1286. Fasciculus Temp. Christ. Massaeus Ioan. Stella Pope Leo the firste commaunded that the Sonday shoulde be kept holy and that all Christians should behaue themselues Godlye and vertuously all the daye long in praying in hearyng readyng the worde of God in visityng the sicke and poore and in comforting the comfortlesse In the yeare of our Lord. 444. Volat. Sabel Pantal. Pope Leo the thirde bearyng rule a CouÌ„cell was holden at Magontia in Germany where it was decreed that al SoÌ„dayes should be kept holy with al reuerence and that all men on those dayes should abstayne from al seruice worke and worldly businesse and that there shoulde be no Markets no Faires no bying nor selling on the Sonday Againe that no man on that daye shoulde be iudged either vnto death or vnto any payne In the yeare c. 817. Lib. Concil Barth Carranza Pope Innocent y e fourth bearing rule it was agreed in a certain councel holdeÌ„ at Lyons what holydayes should specially be obserued and kept where it was decreed that the Sondayes should be kept holy from Saterday at noone till Sonday at night Item the feastes following should also be halowed and kept holy that is to say the feastes of the Natiuitie of Christ of S. Stephen of S. Ihon the Euangeliste of the Innocentes of S. Siluester of the CircuÌ„cision of y e Epiphanye of Easter with the whole weekes y t go before after of the Rogation dayes of the Ascention of Christ of Whitsontide with the two daies following of S. Iohn Baptiste of the xxii Apostles of S. Laurence of blessed Marye of S. Michaell of the Dedication of the Temple of al Saints of S. Martine and to be short all such feastes of Canonised Saintes as euery Byshop in his diocesse with y e consent of the Clergye and the people haue determined to kepe holy As for all other feastes y t are in the yeare the people ought neither to be compelled to kepe them holy day nor yet to be forbidden but euery man to do according to hys deuotioÌ„ In the yere of our lord 1242. Libro Concil Polydor. Guilielmus Durandus This decree also was made in a couÌ„cell holden at Maguntia Bartholom Carrantz A councell holden at Basille confyrmed the feast of the Conception of Mary the Uirgine and graunted to so many as deuoutlye kepe it holy daye and bee presente at the seruice an hundred and fyftye dayes of pardon Lib Concil In y e councel Toletane it was decreed y t the feast of the Annunciation of Mary should be kept holy the fyftene daye of the Calendes of Ianuarye and that the feast of the Natiuitye of her sonne that is to saye Christmasse should bee celebrated and kepte holye the eyghts daye of the Calendes of Ianuarye Lib. Concil Item in a councell holden at Basille the feast of the visitation of Mary was confyrmed an hundred dayes of pardon graunted to all them y e with good deuotion be present at the seruice of y e day Lib. Concil Of Canonysing and making of Saintes POpe Leo the nynthe holdyng a councel at Vercellis made Gerardus Bishop somtime of the Leâ—corians a saint And this pope was the fyrst as some write y e euer presumed toke vpoÌ„ him to make saints In the yere c. 1049. Christ. Massae Pope Gregorye the nynth made frier Dominike and fryer Fraunces and fryer Anthony de Padua Elizabeth daughter to the King of Hungary Saints In the yeare c. 1225. Plat. Albert. Krantz Ioan Stella Pantal. Pope Alexander the fourth made Clara the Nunne Peter Martyr the Blackfryer and Stanslaus Bishop of Cracouia saintes In the yeare c. 1248. Chronic. Volat. Pantal Pope Iohn the .xxii. made Lewes Byshop of Tolossa sonne to Charles King of Fraunce a Saint He sainted also Thomas of Aquine the blackefrier and Thomas Byshop of Hereforde In the yeare 1308. Plat. Volat. Pant. Pope Nicolas the fyft among a greaterable of others made Bernardine the Grayfryer a Sainte In the yeare c. 1447. Matth. Palmer Platina Chronic. Germani Pope Calixt the thyrde made Vincent the blackefryer and Edmunde Kyng of Englande Saintes He also canonysed Osmunde sometyme Byshop of Salisburye caused hym to be counted in the number of saintes In the yeare of oure Lorde 1455. Volat. Matthe Palm Pisamus Ranulph Cest. Pantal. Pope Pius the second made Katerine a Sainte In the yeare c. 1458. Volat. Chron. Pope Clement the sixte made Iuo the priest
a sainte In the yeare c. 1336. Volat Christ. Massae Pope Sixtus the fourthe made Bonauenture the Grayfryer a saint In the yeare c. 1471. Chron. Chronica Pope Alexander the thyrd made Barnarde the Monke a saint In the yeare c. 1161. Iacobus Meyer Pope Innocent the eyght made Heliopolde sometyme Duke of Austria a Saint In the yeare c. 1484. Chroni Ioannes Stella Pope Innocent the thyrd made Hughe of Lincolne a saint In the yeare c. 1195 Fasciculus Temporum Pope Clement the fourth made Hedwigis sometime Duchesse of Polonia a saint In the yeare c. 1165. Ioannes Laziardus Fasciculus Temporum Ioannes Stella Pope Boniface the nynth made Brigite the Nunne a saint In the yere c. 1379 Ioan. Laziardus Chron. Pope Leo the nynth made Vuolfgange Byshop of Ratisbone a sainte In the yeare c. 1049. Chron. Pope Gregory the seuenth made Iohn Gaulbert the Monk a saint In the yere 1073. Chron. Pope Innocent the second made Hughe the Charterhouse Monke a sainte In the yeare c 113 â–ª Chron. Pope Boniface the eyght made Lewes Kyng of Fraunce a saint In the yere 1290. Ioan. Laziard Chron. Pope Innocent the fourth made Edmunde Archebishop of Cantorburye a saint and Peter de verona the Blackfryer he canonised also for a saint willed hym to be taken for a confessour saint In the yere c. 1242. Sabell Ioan. Stella Ioan. LaZiard Chron. Pope Eugenius the fourth made Nicolas de Toleto an Austen frier a sainte In the yeare c. 1430. Ioan. Stella Chron. Pope Clement the fyfte made Pope Celestine a saint vnder the name of Peter In the yeare c. 1304. Ioan. Laziard Pope Paschalis made Charles y e great a Sainte In the yeare c. 1164. Christi Massaeus Pope Leo the tenthe made Fraunces the Heremite a saint In the yere 1507 â–ª Christ. Massae Pope Alexander the thyrde which I had almost forgotteÌ„ made Thomas Becket Archbishop of Cantorbury a saint In the yeare c. 1161. Plat. D. Barns Pope Alexander sayth the Englishe Festiuall sent letters into England to the Archbishop Stephen and to other Abbottes and Prelates commaunding them to take vp Thomas Beckettes bones and to lay them in a shryne and to set it where it might be worshipped of all Christen people Then the Byshop ordayned a day when y t should be done So ouer euen while they might haue space he toke with hym the Byshop of Salisburye and other monkes and Clerkes many and wente to the place where Thomas had layen fyftye yeres Then they kneled al on y e earth praying to Thomas deuoutly of help Then foure tooke vp the tombe with great dreade and quakyng and there they founde a little writing whiche was thys Here lyeth and resteth Thomas Archebyshop of Cantorburye Primate of Englande and the Popes Legate slayne for the ryghte of holye Churche the fyfte daye of Christmasse Then for greate deuotion that they had of the syghte all cryed Sainte Thomas Saint Thomas And then they toke the head to the Archebyshop to kysse and so they kyssed it al. And then they beheld his woundes and sayd They were vngratious that wounded thee thus And so layde hym in a shryne and couered it with clothe of golde and set torches aboute it brennyng and the people to watche it all nyght Then on the morowe came all the states of thys lande and bare the shryne to the place there as it is nowe with all reuerence and worship that they coulde The author of the festiuall sayeth y t thys Thomas did weare harde hayre next his bodye and a breche of y e same the whiche was so full of vermyn y t it was an horrible syght to see And yet he chaunged but once in fortye dayes The same author also writeth that the aforesayde Thomas Beckette made hys Confessoure euerye Wednisdaye and Fryday to beate him with a rodde vpon his bare body as a childe is beaten in the Schole that is to say on the arsse that he myghte suffer worthye penaunce Ranulphus Cestrensis in his Chronicle writeth that when Thomas Becket was translated Stephen Archbishop of Cantorburye duryng the said solemnitie founde haye and prouender to all men that would aske it in the way betwene London and Cantorbury Also in the day of the Translation he made wyne to runne in pypes continuallye in diuerse places of the Citye and so y e coste that Stephen made in thys solemnitie his fourth successour Bonifacius hardly payed it In Polichron Lib. 7. Cap. 34. Pope Alexander the thyrde ordained y t none shoulde be taken for a saint except he wer fyrst canonised and admitted to be a saint by y e byshop of Romes bull In the yeare 1161. Dec. 3. Tit. 46. Ca Reliquijs Polydor. Pantaleon From the tyme that the Popes began fyrst to canonyse to make saints vnto the reygne of Pope Iohn the .xxii. there are founde to be canonysed fyue thousande fyue hundred fyftye and fyue Saintes y t the Popes haue made as writteth the author of the Chronicle entitled Fasciculus Temporum Isuardus the French Monke diligently searching out the number of saintes found that euery day in the yeare there are moe than CCC Saintes to be serued suche a multitude of newe saintes haue the Popes of Rome brought into the Churche of their owne authoritye whom they haue sainted partly for fauour partly for mony partly of a blind zeale and partly for the satisfying of other mens corrupte affections And these must we take for saints worship pray vnto call vpon make our Intercessours Mediatours and Aduocates and yet know we not for all the popes canonisation whether they be saintes in heauen or deuils in hell It is much to be feared least this common saying be founde true in a greate number of our Popishe saintes The bodies of many are worshipped on earth whose soules are tormented in hell fier Of the Reliques of Saintes POpe Paschalis the firste deuised first of al the glorious setting out to sale of saints Reliques In the yeare c. 820. Fasciâ— Temp. Chron. Germ. Pope Clement the first commaunded that the Reliques of Saints should be reuerently kepte and had in greate honour In y e yeare c. 1300. Clement Lib. 3. Tit. 16. Capi. 1. Volat. Pantal. Pope Gregory y e fourth made a decree y e masse should be sayd ouer the bodyes of the Martyrs In y e yeare c. 831. Pol. Pope Boniface the fifth decreed that such as were but Benet Colet should not touch the Reliques of Saints but they onelye whiche are Subdeacons Deacons and Priestes In the yeare of our Lord. 617. Onuphrius Panuimus â—ac Phil. Bergom Pope Sergius y e first deuised the gorgious shrines of saintes to kepe Reliques in In the yeare c. 684.
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
penauÌ„ce And Pope Innocent the fourth hath graunted to all the brethreÌ„ of the same Faternitie pardon of all sinnes forgotten of all vowes brokeÌ„ except the vowe vnto the holy land at their latter â—nd remission forgeuenesse of all their sinnes A paena culpa so that to euery brother sister of that Fraternitie being coÌ„fessed absolued their coÌ„fessour may well say on thys manner as it is specified in the printed pardon â–ª Iohn or Ioan â–ª as free I make thee As heart may thinke or eye may see Of this pardon it is also thus written Omnibus in annis qui turbaÌ„t iura Ioannis Ter execrantur damnati iure probantur THe pardoÌ„ grauÌ„ted to the Fraternity of s. Cornelis at Westminster for such as geue any thynge vnto it coÌ„meth in y e yere to MM vii C. ix dayes for euer to endure grauÌ„ted by the holy father in god Thomas of the title of S Cecily Cardinall priest of Rome and Legate Archebyshop of Yorke and Chauncelour of England c. and of diuerse other Cardinalles and Bishops Certayne Popes of Rome haue committed and geuen authoritie power to Priestes hauyng cure and charge of soules to absolue their ghostly childreÌ„ and parishioners the whiche be brethreÌ„ or sistern to y e holy Fraternitie of the sepulchre of our Lord Iesu Christ of all sinnes and crimes either confessed or forgotten of penance not well done Also of vsurye rapine pollynge and pyllyng extortion or other good euell gotten excepte they knowe to whom they ought to make restitution they are absolued And of all manner of offences done to father and mother if they were not done w e laying handes on theÌ„ with violence Also the sentence of cursyng done vnknowingly also of of vowes broken the vowe of Ierusalem signed with the crosse in the body and the vow of Religion with solemnitye professed onely excepted Also priestes and Clarkes that haue made any offence in saying their seruice Also the aforesayd holy Fathers haue graunted to the brethren and sistern of the sayd place the Stations of Rome and the indulgences of the pilgrimages of the holy lande whiche suÌ„me of indulgence is lxxx M. yeres of pardoÌ„ Also our holy father Vrban the fourth of that name hath giuen graunted to all brethern and sisterne of the sayd Fraternitie at the traÌ„slation of Saint Swithein and at the Octaues of the same and at the Natiuitye of our Lorde the Octaues of the same and vpon good Fryday vpon Easter day with the Octaues of the same to be released of the seuenth part of their penaunce foure yeares and foure Lentes of pardon Our sayd holy father willeth also that they that be brethern and sisterne of the said Fraternitie haue ecclesiasticall sepulture without deniall of whatsoeuer death they chauÌ„ce to die except they be opeÌ„ly and by name excommunicate To the Fraternitie or brothehoode of S. Erasmus beside y e deliueraunce of many soules out of y e bitter paynes of purgatorye with innumerable indulgences pardons for them y t be alyue are graunted fiue special gifts singulare benefites Fyrst he shal haue reasonable goodes to his liues ende Secondly his enemies shal haue no power on him Thirdly what lawfull peticion he asketh of God shal be graunted him Fourthly he shall be vnbounde of his tribulation and disease Fyftly at his laste end he shal receaue the blessed body of oure Sauioure Christ Iesu in fourme of bread to his saluation by the gracious prayer peticion of this blessed Martyr S. Erasmus Al these pardoÌ„s indulgences priuileges giftes benefites shal al they haue y t geue any part or porcion of their goodes to y e vpholding and maintaining of the holy place of S. Erasmus Many other raggemans roules could I here haue placed which contayne also innumerable pardons infinite indulgences great giftes singulare priuileges wonderfull liberties maruelous deliuerances spedy remedies of soules out of purgatorye c but these may seme to suffice at thys preseÌ„t For hereof mayest y u euidentlye perceaue what reliques we haue receaued from Rome what good stuffe the popyshe pardoners haue broughte vs in tymes paste froÌ„ y e moste holy father or rather froÌ„ y e romish Antichrist al for money Do what thou wilte liue as y u wilte if money come y u art out of hande made cleane and absolued froÌ„ all thy synnes A paena culpa toties quoties art made as pure faultlesse as y u were in time of thy baptisme so y t now by the vertue of these pardons thou mayest boldelye stand before y â— iudging place of Christ and be free from y e sentence of damnation and in fine be made fellow heyre with Christ of euerlasting saluation But if thou wilte haue the true pardon and remission of thy synnes and be deliuered A paena culpa toties quoties take thys order Fyrst repent thee of thy former lyfe Secondly flee vnto God the Father in the name of hys derely beloued Sonne Christ Iesu our alone Sauioure and Redemer crauyng at his handes with stronge faith mercy and forgeuenesse of thy synnes Thyrdelye take a newe life vnto thee euer desyring strengthe from aboue to walke dayly more and more in the holy wayes of Goddes moste holy lawe If thou do thys doubt thou not but y t thou shalt haue abundauntly vnto the great consolation and comforte of thy soule remission of all thy synnes quietnesse of conscience the gift of the holy Ghost Goddes fauoure grace and mercye and after thys transitorye life euerlastyng lyfe with al heauenly ioye and vnoutspeakeable felicitie yea and that without these Antichristians pardons whiche are nothyng ells than nets for mony deceauings of y e people defacyng of Christes death obscuryngs of Gods free grace very spurres vnto all leudnesse of lyfe and a ryght patheway vnto euerlasting daÌ„nation Heare what god sayth by y e prophet Come to the waters al ye y t be thirstye and ye y t haue no money Come bye y t ye maye haue to eate Come bye wine milke without any money or money worth Wherfore do you lay out your money for the thing y e fedeth you not spende your labour about the thyng y e satisfyeth you not But harken harkeÌ„ rather vnto me and ye shal eate of the beste your soule shall haue her pleasure in plenteousnesse Enclyne your eares come vnto me take hede I say your soules shal liue c. Are not these the wordes of our Sauiour Christ Come vnto me al ye that laboure and are laden and I shall ease you Agayne Let him that is a thyrst come And let who soeuer will take of the water of lyfe freely and without any money Of theÌ„ that wil seke remission of their synnes and pardon of their wicked life or any other spirituall and heauenly gift but only at hys hande
afterward Concil Polyd. Pope Felix the second ordayned y t al byshops should come to y e general couÌ„cel or els signifye to y e popes holinesse Why thei can not come In the yere c. 370. Dist. 18. Cap. Non oportet Lib. Concil Ioan. Laziard This decree was afterward renued in a councel holden at Chartage In a Synode holdeÌ„ at Constantia it was decreed y t froÌ„ henceforth general councells should be holden from ten yeare to ten yeare to thys ende y t the Lordes fielde might be purged from al bryers thystles thornes heresyes erroures schismes c. Notwithstandyng reseruyng thys authoritie and power to y e pope y t he may not only euery .x. yere but at all other tymes also appoynt a general counsel when his pleasure is Ioan. Laziard Cest. It was decreed at y e councell of Nice y t every byshop shoulde twice yearelye haue a Synode or Sene general within hys diocesse to correcte and reforme such thyngs as were out of order But nowe y e matter is so handled y t Senes be only Courts to gather Senage and Proxye no correction of manners or erroures or of any other absurdityes had in those assemblyes Libro Concil Polydor. Pope Pelagius the fyrst made a lawe that the Councell which is celebrated without the mynde and consent of the Romyshe Byshop should be called not Concilium but Conuenticulum or Conciliabulum and that whatsoeuer is enacted or agreed vppon in suche a Councell should be frustrate voyde and of none effecte In the yeare of oure Lorde 552. Dist. 17. Capit. Multis denuo Libro Concil The same Pope also enacted that al such matters of doubt and question as could not be quietly deuided brought vnto perfecte agreemente in the lesser Sinodes or councels shuld be referred vnto a greater See if they caÌ„ not there be determined iustly and truly y t then they shall be brought vnto the Apostolique See Ibidem In the councell Agathense it was decreed y t such as wer accited to come vnto the councell and refused so to doe shoulde be accursed Dist. 18. Capit. Siquis Si Episcopus Pope Agatho made a decree y t al the coÌ„stitutions ordinaunces of y e church of Rome shuld be receaued and taken as thinges establyshed and confyrmed with the very diuine and Godly voyce of Peter himself In the yeare c. 673. Dist. 19. Cap. Sic omnes Pope Stephen the fyrste ordayned y t whatsoeuer the churche of Rome doth decree and appoynt it should for euer without breach be obserued of al men In the yeare of our Lorde 261. Dist. 19. Cap. Enimuero Pope Antberius ordayned y t whatsoeuer was decreed of other Byshops mighte bee dissolued of the byshop of Rome as one y t hath power to â—udge of al churches In the yere c. 239 Cau. 9. Qu. 3. Cap. Cuncta Pope Innocent made a lawe y t no maÌ„ should presume to iudge y e Bishop of Rome For he being iudge of all men ought to be iudged neither of y e Emperour nor of all y e clergyc nor of Kings nor of the coÌ„mon people Caus. 9. Qu. 3. Cap. Nemo indicabit The same decree made also pope Nicolas Pope Gelasius Pope Anastasius c. A certayn councel holden of diuerse wise learned and Godly men at Constantia obiected agaynst Pope Iohn the xxiii of y e name being there present diuerse borrible faultes of the which he was openly conuict to y e nuÌ„ber of moe thaÌ„ forty yea those most greuous sinnes The pope secretly fleing was apprehended deposed caste into prison Afterward in y e councel it was decreed that a general councel lawfully gathered together is aboue the pope and hath authoritie immediatly of Christ which alone is the head of the Church Christ. Massoe in Chron. Thys acte of y e councell semeth to be contrarye vnto that whiche sayeth y t the pope and hys See are not bounde to be subiect to the councels and determinations of other Cap. Significasti de elect And y t the pope hath in his hearte al manner of lawes Agayn y t he is not bounde to purge and clere of himselfe such crimes and faults as are obiected against him c. Of Heretykes POpe Siritius ordayned y t Heretikes should be banyshed and y t no Christians shuld communicate or kepe company with theÌ„ agayn if any of them did reuoke their errours and heresyes that they should be thrust into Monasteries as into prisons perpetually there vnto death to remayne geuyng themselues to fastyng prayer In the yeare c. 389. Ioannes Stella Lib. Concil Pope Pelagius the fyrst not content with thys former punyshement made a decree that all heretikes and Schismatikes with al such as be contumaciter disobediente to holy Churches ordinaunces should be put to death by the seculare power Prouided alway that the Popishe bloudy butcherlyke Byshops with their woluishe wicked officers and Antichristian adhereÌ„tes doe first of all persecute theÌ„ emprison theÌ„ accite them Coram nobis accuse them coÌ„demne them and afterward accordyng to their deuilishe decrees commit them to the secular power and temporal magistrates as vnto their butchers haÌ„g men to dispatche them out of the waye either by fyre swearde or halter For these holy and charitable Fathers crye out with their forefathers and Pope-like predecessours Non licet nobis interficere quenquam It is not lawful for vs to put any man to death In the yeare of our Lord. 552.24 q. cap. 5. Relegentes Angl. Chron. Ioan. Laziard Pope Iohn the .xxii. made a decree y t whosoeuer did affirme that Christ and his Apostles had no possessioÌ„s neyther in proper nor in coÌ„mune y e same should be taken for an heretike Agayne that whosoeuer did holde this opinion that it was not lawfull for Christe and hys Apostles to enioye those things which the Scripture testifieth that they had nor to giue them nor by the occupying of theÌ„ to get winne more for y e maintenaunce of their lyuing he lykewise shoulde be adiudged an heretike Of this it folowed that many Friers and Nunnes of FrauÌ„ces order were brent as heretikes in diuers places of the worlde in resisting this decree of y e Pope for the maintenaÌ„ce of their monasticall and wilfull pouertie In the yeare of our Lorde 958. Math. Palmer Ioan. Laziard Pope Benet the twelfth after a certaine disputation had amonge learned men whether the soules of the faithful haue the fruition of Gods Maiestie in heauen before the day of iudgement or no made this resolute determination that the soules of the faithfull Christians after their departure haue nothiÌ„g in them worthy to be purged but all pure cleane and without sinne and y t therfore so sone as they departe hence they go straightwaies vnto Heauen beholde the face of God Thaforesayde Pope also commaunded that no man
shuld either teach or beleue the coÌ„trary vnder payne of the great cursse If any man dyd he shoulde be reputed and taken for an heretike In the yeare of our Lord. 1317. Ioan. Laziard Pope Caius ordayned that no heretike nor heathen man shoulde accuse a ChristiaÌ„ before any Iudge In the yere of our Lorde 284.2 Q. Cap. 7. Pagani Christ. Massaeus Pope Liberius being bishop of Rome aboute the yeare of our Lorde 364. It was decreed in the Councell Laodicen that heretikes which remayne in their heresie shoulde not be suffered to come into the temples of the ChristiaÌ„s Lib. Conc. cap. 6. In the same councell it was also enacted that no Christen man shoulde geue hys chylde to be maryed vnto an heretike or schismatike cap. 10.31 Agayne that whosoeuer dyd forsake true Martyrs of Christe and followed the false Martyrs whiche are heretikes and schismatikes shoulde be accursed Lib. concil cap. 34. Barthol Carranza Pope Fabian made a good Godlye decree y t the true Christians should aboue al things auoyd the coÌ„pany of heheretikes schismatikes of al such as maintayne an other faith and doctrine than the Apostles of Christ their successours haue receaued and taught lest by keping company with them they shoulde fall into the snare of Sathan Lib. Concil Barth Carranza In the yeare of our Lorde 241. Pope Innocent the third bearing rule In the yeare c. 1215. the Councell Laterane was celebrated where were present two Patriarches one of HierusaleÌ„ an other of ConstaÌ„tinople .lxx. Archbishops Metropolitanes .iiii. C. Byshops xii Abbottes .viii. C. CoÌ„uentual Prioures the Legates of the Greke Romane Empyre besides the Oratours and Embassadours of the kings of Ierusalem of Fraunce of Spayne of England and of Cyprus In thys Councell it was decreed that all heretikes so many as did in any point resiste the Catholike faith should be condemned as Schismatikes and deliuered to the secular power or their Bayliffes or Shierifs to be punished accordingly and that if they were priests or of the Clergye they should fâ—rst of al be regraded from their orders and afterward committed to the temporall officers As for their goods the Laytie shal not medle with them but they shal be applyed to the vse of those Churches of whom they receaued their stipendes or wages But if they be lay men to geue them ouer streightwaies to the seculare power to be punished accordingly and their goodes confiscate In the same Councel it was also determined that if any persons were founde onely suspecte of heresie except that they be able thorowly to purge to clere themselues should be accursed and that if they so continue by the space of one whole yeare that they should be condemned as heretikes Moreouer in that Councell it was also decreed that the secular powers of whatsoeuer office or degree they be should be admonished and charged yea and if nede be enforced and compelled by the ecclesiasticall censure if they wil be reputed and taken for faithful men openly to sweare for the defence of the faith that they shall to the vttermost of their power faithfully and diligently roote out destroy in all their kingdomes dominions and landes all such persons as the Catholike Church hath condemned for heretikes so that euery person receauyng any office dignitie or promotion either Ecclesiasticall or temporall shall be bounde to obserue this decree concernyng this dispatche of heretikes But if so be that any temporal lord or ruler being required and admonished of the church so to do shall neglect to purge his land of those heretikes that then euerye suche person or persons so offendyng shal be excommunicate by the Metropolitane and other Byshops of that prouince It was further determined in the aforesayd Councell that if that Lorde or Rular do refuse by the space of one hole yeare to satisfie and to accomplishe the decrees of the aforesaid Councell that then signication shoulde be made thereof to the highest bishop y t is to say to the Pope that he may denounce that from y e time forward that Princes subiectes are absolued and vtterly deliuered froÌ„ shewyng or owing any fidelitie or obedieÌ„ce towarde hym Agayne that the Pope may geue that laÌ„d to be occupied enioyed of the Catholikes to possesse it all heretikes beyng rooted out quietly and without any contradiction c. Lib. Concil Barthol Carranza Pope Nicolas the first made a decree that whosoeuer goeth aboute to take any priuilege awaye from the Church of Rome or denyeth that to be the head of all Churches falleth into heresye and is in dede a playne heretike Ipso facto In the yeare of our Lorde 871. Dist. 22. cap. Omnes Pope Gelasius the firste decreed that as no man ought to kepe companye with heretikes so lykewise ought no man to dispute and to conferre with them In the yeare c. 494. Caus. 24. Quest. 3. cap. cum quibus Pope Vrban the first pronouÌ„ced y t he whiche defendeth heretikes is not only an heretike himself but he is also a captaine of heretikes In the yeare c. 222. Causa 24. Quest. 3. cap. Qui aliorum In the Councell Aphricane it was determined that if any Byshop made any heretike his Executor giuing him his goodes although he were hys nye kinsemaÌ„ y e same Bishop shuld be excoÌ„municate yea though he were dead that his name shoulde by no meanes be recited among the priestes of God In decret Gregorii noni De hereticis Tit. 7. Lib. Concil In the Councel Laterane it was forbidden that any man should receaue in to his house or into his dominions heretikes or cherishe them or by and sell with them and that if any maÌ„ did contrarie to this decree he should enioy no ecclesiasticall priuilege nor be buryed among other Christians In a certayne generall Councell it was decreed that those Catholikes whiche would take vpoÌ„ them the signe of the Crosse and maÌ„fully fight against the heretikes vnto the vtter destructioÌ„ and rooting out of theÌ„ y t they maye no more trouble our mother holy Church nor her deuoute ChildreÌ„ should enioye that pardon and those holy priuileges which are graunted to them that go to fight for the holye lande or geue any thing therunto Lib. 5. de heret tit 7. Of excommunication POpe Calixtus the fyrst made a decree y t no Christen maÌ„ should communicate or bee familiar with him y t is excommunicate eyther in prayer or in eating and drinckyng or in any other point of amitye no nor yet bydde hym once God speede accordyng to the doctrine of the Apostle Agayne if any man presumed to doe the contrarye wittingly of a set purpose y t the same person shuld also be excommunicate In the yere of our Lord. 217. Lib. Concil Bartholom Carrantza Mich. Buccingerus The same decree made Pope Fabian also In the yeare of our lorde
242. Lib. Concil Carrantza Pope Lucius the fyrst decreed y t all such as spoyle robbe take away the churche goodes or in any case vexe or trouble the churches or any appertaynyng vnto them shoulde be excommunicate and accursed In the yere c. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil Pope Gregorye the fyrst coÌ„maunded y t no byshop should excommunicate any man for priuate iniuries wronges and displeasures done agaynst himself which sayth he ought eyther patiently to be suffred or els vtterly to be dissembled but only for such sinnes as ar coÌ„mitted agaynst God or agaynst our neighbour to the slaunder of the fayth and doctrine whiche we professe In the yeare of our Lorde 590. Caus. 2. Qu. 4. Cap. Inter querelas Pope Honorius the fyrste made a decree y t the names of suche as were excommunicate shoulde be published to al Byshops Curates and Churches y t be nighe again that their names with the excommunication shoulde be set in places where most resort of people is y t by this meanes al men may eschewe them and forbyd them to come into their companyes In the yeare of oure Lorde 622. Lib. Concil Caus. 11. Quaest. 3. Cap. Curae sit Pope Alexander the second ordayned y t he which is already excommunicate should not presume to excommunicate an other In the yeare c. 1063. Caus. 14. Quaest. 1. Cap. Audiuimus Pope Calixt the fyrst decreed that all suche as either hinder let or trouble those persons y t go to Rome on pilgrimage to visite the holy Apostles Peter and Paule or ells any other where to seeke and visite y e Oratoryes of other Saintes eyther spoyle or take away any of their thinges y t they carye with them shalbe excoÌ„municate and so remayne til they haue made ful and perfecte satisfaction In the yeare of oure Lorde 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas Pope Gregory the fyrst made a decree y t whosoeuer striketh Bishop or prieste or spoyleth or setteth on fyre churches the same shal be excommunicate hys goodes confiscate and he hymselfe enclosed in a monasterye and there do penaunce al the daies of his life For sayeth he suche a person hath committed most greuous sacriledge In the yeare of oure Lorde 590. Lib. Concil Caus. 24. Qu. 3. Cap. Quisquis Pope Nicolas the fyrst pronounced al them accursed that spoyle pilgrimes or Oratours of any Saint or Clerks or Monkes or women or poore people y t beare no weapon or elles take awaye theyre goodes or do them anye other kinde of harme In the yeare c. 871 Caus. 24. Qu. 3. Cap. Illi qui. Pope Vrban the fyrst proclaymed also al theÌ„ excommunicate y t trouble the Curates of any churches or Clerkes or Monks or the Conuerses Nouices that appertayne vnto theÌ„ In the yere c. 222. Lib. Concil Pope Vrban the seconde made a decree y t no man ought to kepe company nor to eate and drinke with suche as y e Byshop hath excommunicated In the yeare of our lord 1086. Caus. 11. Quaest. 3. Cap. Quibus Pope Clement the fyrst made a law y t if the priestes and other of the Clergye yea and all Princes and Rulers whether they be of hye or lowe degree with al y e coÌ„mon people doe refuse to obey the byshops al such shuld not only loose their good name but also bee banyshed out of the kingdome of God put out of the company of the faythful yea and vtterly estraunged from al doings with the holy churche of God In the yeare c. 92. Caus. 11. Qu. 3. Cap. Si aeutem vobis Episcopis Pope Gregory the seuenth decreed y t although hys predecessours the popes according to the rigoure of the ecclesiasticall censure dyd forbyd generallye al men to keepe companye to praye to eate drinke bye sell c with suche as be excommunicate and accursed yet from henceforth it shall be lawfull for wiues to keepe companye to eate and drinke c with their husbandes children with their parentes seruauntes and hande maydes with their maisters and mastresses c although they be excommunicate He also exempteth theÌ„ by the Apostolyke authoritie from the bonde of excommunication which ignorantlye communicate with them y t are excommunicate In the yere of our lorde 1073. Caus. 11. Quaest. 3. Cap. Quoniam multos Pope Zacharye the fyrst determined y t although men kepe companye eate and drinke with them that are excommunicate yet if they doe it not of an euill purpose nor inwardly consente to their iniquitie thei receaue no domage thereby neither are they excommunicate In the yeare c. 752. Caus. 11. Qu. 3. Cap. Quod precessor Pope Vrban the second made a law y e subiectes are not bounde to kepe theyr othes made vnto their princes if they be excommunicate eyther of the pope or of any Byshop In the yere c. 1086. 15. Quaest. 6. Cap. Iuratos Pope Gregorye y e eyght likewise by his Apostolique authoritie absolued al theÌ„ from their fidelitye othe and promise which they haue made owe to their heades rulers and gouernours being now excommunicate streyghtly charging to shew theÌ„ no obedience or loyaltye till they haue made satisfaction In the yeare c. 1186. Ibidem Cap. Nos sanctorum Pope Zacharias as Pope Gelasius writeth to Anastasius the Emperoure dyd depose from hys kyngdome the Kyng of Fraunce not so greatly for hys euil behauiour as y t he was vnprofitable to so greate a power and placed in hys roume Pipine father of Charles y e Emperour and absolued and made free all the Frenchmen from the othe of theyr fidelitie vnto the king which thing holy Church many tymes doth of her authoritye as in deliueryng the Souldioures from the bonde of their othe whiche they haue made to their Emperoure and Captayne Thys thyng also holy Church practiseth of those bishops which by the Apostolyke authoritye are deposed and put downe from their pontifical degree IbideÌ„ cap. Alius In the Councel â—halcedonense it was decreed y t whosoeuer attempteth to spoyle to robbe to destroye to dissolue c any monasterye or Abbay the same should be excommunicate and vtterly banyshed from y e Kingdome of God so y t no goodnesse eyther of Fayth or of workes shall profyt hym vnto saluation forasmuch as he hath destroyed the way of so noble and wholesome a lyfe Lib. Concil Carrantza In the councell Laterane it was determined y t al they which being either forbidden or not sente presume take vpoÌ„ theÌ„ eyther publiquely or priuately y e office of preaching w tout y e authority of y e pope or of some Catholike bishop shoulde be excommunicate and if notwithstandyng they goe forth and will not cease that then some other punishmente agreable to theyr disobedience shalbe exercised vpon them Lib. Concil In the councel Toletane it was
agreed y t if any noble maÌ„ do spoyle a priest or any poore man or religious person and y e Byshop shall commaund hym to come vnto hym y t the cause maye bee heard he refuse to come letters shall be seÌ„t thorow out al bishops one to another which shall declare to al y e countreyes round about y t that man is excommunicated and is so to bee reputed taken til he hath shewed hys obedience to the ordinary and made restitution Caus. 24 â–ª Quaest. 3. Capit. Si quis de polentibus In a councell holden at Paris it was ordayned y t no priest should excommunicate any man before y e cause be euidently proued and openly knowen Ibidem Cap. de illicita In the councell Rothomagense it was decreed y t all manner of tythes should bee payde to the Priestes both corne Haye Fruite Oxen Shepe Goates c. For all tythes are sanctifyed to the Lorde And forasmuche as many are stubborne and disobedient and wil not truely and faythfully pay their tithes as they ought to doe it was ordayned in that Councell that all suche as will not pay them shoulde be admonished once twice or thrice according to the coÌ„maundement of the Lord. If they will not then amende that they shall then be excommunicate and accursed till they haue made due satisfaction and sufficient recompence Caus. 16. q. 7. cap. Omnes decimae The manner and fourme of Excommunication TWelue Priestes must stand about the Byshop and holde burnyng candles in their handes whiche candles at the latter ende of the curse or excommunication they must throw downe vpon the grounde and treade them vnder their feete Afterward letters must be sent rouÌ„d about vnto Parishes contayning the names of them that are excommunicate and also the cause of their excommunication Caus. 11 â–ª quaest 3. cap. Debent In concilio Arausicano we reade these wordes we folowing the canonical ordinaunces and examples of the holy fathers do vtterly sequester and banish by the authority of God and the iudgement of the holy Ghost al violatours disturbers hinderers and destroyers of Gods churches froÌ„ the lap of holy mother Churche from the company and felowship of al christianitie vntil they repent amend and satisfie the Church of God Ibidem cap. Canonica The manner of reconciliation of them that were excommunicate WHen any man y t is accursed or excoÌ„municate is peniteÌ„t sory for his sinne desireth forgeuenesse promiseth to amende the Bishop y t did excoÌ„municate him shall come before the church dore and xii priestes with him shall stande round about him on euery side And if the person y t is excommunicate fal flat downe on the grounde and asketh forgeuenesse promising amendement theÌ„ shall the Byshoppe take hym by the ryght hande and leade hym into the Church and restore him to the christen congregation Afterward they shal sing the seuen penitentiall Psalmes with these prayers Kirie eleyson and Pater noster Saluum faâ— seruum c. With this collecte Praesta quesumus domine huic famulo tuo dignum paenitentiae fructum vt ecclesiae tuae sanctae a cuius integritate deniâ—â—erat peccando admissorum veniam consequendo reddatur innoxius Per Christum dominum nostrum Amen Whiche is thus Englished â–ª Graunt we beseche thee O Lord to this thy seruaunt the worthy frute of repentauÌ„ce that be obtaynyng forgeuenesse of his sinnes may be restored pure and faultlesse to thy holy Churche from the integritye and purenesse wherof thorow sinne â–ª he had wandred and gone astray By Christ our Lord. So be it Causa 11. Quest. 3. cap. Cum aliquis Of penaunce POpe Nicolas the firste appoynted that this shoulde be the penaunce of hym y t hath slayne his mother First by y e space of an whole yere he shall not be suffered to come into the Churche but he shal staÌ„d before the church dore praying beseching god coÌ„tinually to forgeue hym so haynous horrible a sinne Secondlye when the one yeare is ended he shal haue licence to come into the Churche and to stand among y e hearers but he by no meanes shalbe suffred to come vnto the communion or Sacrament of the bodye and bloud of Christ. Thirdly wheÌ„ the third yeare is once past he shall be admitted vnto the holy communion c. All this time he may eate no fleshe nor presume to drincke wine excepte it be on soleÌ„ne feastes and sondayes and from Easter vnto Whitsontyde And whensoeuer he will take any iourney he maye not ryde but go on foote He maye not go vnto the warres except it be to fyght agaynst the paganes He must also euerye weeke faste three dayes eate no meate till it be night c. In the yeare c. 8711. Caus. 33. tract de paenitentia cap. Latorem praesentium Pope Siricius made a decree that those which are penitents may not in the tyme of their penaunce mary nor excercise y e worke of mariage lest they shoulde be counted as dogs returnyng vnto their vomit or as sowes whiche beyng cleane washed walowe tomble them selues again in the miry puddels In the yeare of our Lorde 389. Caus. 23. quaest 2. Cap. De his vero Pope Leo the first notwithstandyng of his great fauour and singular goodnes graunteth to al such as are already maried that they euen in the time of their penance may lawfully enioy the libertie of matrimony lest peraduenture while they abstaine from y t which is lawfull they shal fall into the daunger of that which is vnlawfull In the yeare c. 444. Ibidem G. Audiuimus The same decree also Pope Leo the thirde made declaryng that it is more tollerable and may better be suffered that a yonge man euen in the time of his penance to auoyd the dauÌ„ger of incontinency do ioyne vnto him a wyfe than he should incurre and fal into the sinne of fornicatioÌ„ In doing this saith he it semeth that the matter whiche he hath done is venial and pardonable so that he knowe none other besides hys owne wife Notwithstanding saith he in speakyng thus we make no law but we shewe what is more tollerable In y e yere c. 817. Ibidem cap. In adolescentia Pope Gregorye the fyrste ordayned this to be the penaunce of the maryed man that he shall not enter into the Churche before he hath purified and washed himselfe with water if he haue had the knowledge of his wiues body and geuen her as the Apostle saith the due beneuolence In the yeare of oure Lord. 590. Caus. 33. Quaest. 4. cap. Vir cum propria vxore Pope Pius the fyrste made a decree that if thorowe the negligence of the priest any of the bloud he meaneth the Sacrament of Christes bloude as the expositour doth declare in the same place do droppe down vpon the grouÌ„d the Prieste shall lycke it vp wyth hys tounge c. and he shall do penaunce for
that faulte fortye dayes c. In the yeare of our Lorde 147. De consec dist 2. cap. Si per negligentiam In the Cautels of the Masse we rede thus If thorow negligence there droppe downe any thing of the bloude vpon a bord that sticketh to the earth let it be lyckt vp by the Prieste with hys tounge and the place of the borde scraped and the scrapyng brent in the fire and let the ashes be layd vp beside the altare with the reliques and let hym to whome that happened do .xl. dayes penance If the chalice drop vppon the altare let the droppe be supte vp and let hym haue iii. dayes penance But if the drop came thorow vpon a linnen cloth vnto an other thinge let him haue .iiii. daies penance If it come thorowe to the thirde thinge let hym haue .ix. dayes penaunce In a drop of the bloud come thorowe to the fourth thynge let him do penaunce twentye dayes And as for the linnen geare that the droppe hath touched let the priest or deacon wash them the chalice being set vnder and let the washing be kept with y e reliques Itē if a mā by any chaūce of glotony do spue out y e sament the same spuyng must be brent and the ashes ought to be layde vp byside the altare And if he be a clarke a Religious man Priest or a deacon let hym do forty dayes penance A Bishop lxx dayes a lay man .xxx. dayes But if he did spue by reason of infirmitie let him do penance .v. dayes Who so doth not kepe the Sacramēt so y t a mouse or an other beast eateth it let hym haue xl dayes penance But who so looseth it or if a part of it fall and be not foūd let hym do penaunce .xxx. dayes The same penance semeth the Prieste to be worthy of ▪ by whose negligence the consecrated hostes do putrifie Upon the sayde dayes must the penitent faste and abstaine from the communion and from celebration Pope Innocent the third decreed that they whiche are of the clergye beyng founde gilty of thefte or of any other great faultes shoulde on this manner be punished Firste they shalbe degraded Secondly they shalbe depriued of all their ecclesiasticall promocions Thirdly they shall be strayghtly kept in some monastery there to do penance al their lyfe time Lib. Cōcil Decret Gregorii de paenis tit 36 cap. Tuae discretionis In the Councell Triburiense it was ordayned that if any were enioyned penāce to eate nothing but bread certain dayes and could get no bread to eate it should be lawfull for them to eate fish leekes or any such kynd of meat seyng the necessitie doth so require Prouided alway y t they eate not those meates for pleasure sake but for the sustentation of theyr hungrye bodyes Decret Gregorij 9. Libro 5. de penet et remiss Tit. 18. Cap. Licet In a certayn general councel it was decreed y t at the least once in the yeare euery person both of mankynde and womā kynde being of reasonable age and sufficient discretion shuld priuately confesse hys synnes to hys own Curate and to the vttermost of hys power fulfyll all suche penaunce as hys Ghostly father hath enioyned hym Ibidem Capit. Omnis vtriusque sexus Libro Concil In the eyght Synode it was agreed y t suche penaunce shoulde be enioyned of y e ghostly father to his ghostly childe as is agreable to the qualitie and quātitye of sinne Caus. 26. Quaest. 7. Capit. Proqualitate In the same Synode it was also determined y t the priestes shuld haue authoritie and power to enioyne what penaunce they wuld and for how long a tyme and after what sort Ibidem Ca. Hoc sit positum Of Absolution POpe Gelasius the fyrst ordayned y t if a man were vniustlye excōmunicate accursed he shoulde not regard it nor yet go aboute to seke absolution from y e sentence or censure which was vniustlye layde vpon hym In the yeare c. 494. Caus. 11. Quaest. 3. Cap. Cui est Pope Gregorye the fyrst affyrmeth y t the priest can absolue no man excepte God hath absolued him fyrst alleging the historye of Lazarus whom the Lord raised vp vnto life before he cōmaunded his Disciples to losen hym and to set hym at libertye In the yere of oure Lorde 590. Ibidem Cap. Tunc vera est absolutio Pope Nicolas the fyrste ordayned y t the Byshop of Rome mighte absolue men from their lawfull othe promyse fidelitie made to princes seing y t it lyeth also in hys power to depriue kings and Emperours of their kingdomes dignities In the yeare c. 871. Caus. 15. Q. 7. Cap. Autoritatem The same readest thou also in y e Canō following which beginneth Alius item Pope Gregorye the fyrst made a decree y t no Prelate shuld lightly forgeue absolue men frō those sinnes y t they haue committed against God The offences committed agaynst vs saith he we may easely forgeue but the synnes which are done agaynst God we maye not release without great discretion penaunce doing In the yeare c. 590. Caus. 23. Quaest. 4. Cap. Si is qui. In the councell Carthaginense it was decreed y t the person which shoulde bee absolued should mekely and reuerently knele downe to take the absolution and y t the Priest should laye hys hande vpon hys ghostly childes head when he absolueth hym Caus. 26. Quaest. 7. Capit. Sacerdos Libro Concil Martinus frater Certayne fourmes of Absolution OURE Lord Iesus Christ whiche hath full power to absolue he moughte absolue thee And I by the authoritye of him of y e holy Apostles Peter and Paule and of oure Mother holye Churche and by the authoritie y t is committed vnto me in this behalfe as much as I can and am bounde to absolue thee do fyrst of al absolue thee from the bond of y e lesser excommunication if thou be failen into it I absolue thee also from y e fault of companye kepyng with excommunicate persons if thou haue nede and by the same authoritye I absolue thee from all thy synnes mortal criminall and veniall being confessed vnto me I absolue thee also frō all other sinnes forgotten confessed committed and neglected as much as I can so farre as my dutye is in y e vertue of our Lord Iesu Christes passion and in y e blessing of the father and of the Sonne and of the holy Ghost AMEN And the very passion of our Lorde Iesus Christ the merites of all he Saintes and shee Saintes and all the passions of y e holy Martyrs and the suffrages of y e church Militante and the remissions of the same and also the pardons prayers pilgrimages whatsoeuer good dedes besydes all other faythfull Christians haue wrought Agayne the fastynges almosse deedes and the workes of mercye whiche thou haste done or shalt do or entendest to doe moreouer whatsoeuer tribulation thou
the second confirmed the hauing of Images in churches and did not only excommunicate the Emperoure for abolishing of images but he also most trayterously stirred vp his subiectes to rebell against him In the yeare c. 729. Blondus Chron. Pope Constantine gathered a councel at Rome against Phillip y e Emperour wherin he condemned the Emperour for destroying Images and made a decree for the establyshement of them in churches In the yere c. 769. Plat. Pol. Pope Gregory the thyrd made a law y t Images shoulde not onelye be had in churches as lay meÌ„s bokes but y t they also shoulde be worshipped and had in greater reuerence than euer they were before that whosoeuer were of a contrary opinion he should be condemned for an heretike In the yeare c. 740. Sigis. Blond Plat. Sabel Here maye all men learne to iudge with what spirite these Romishe Byshops are led whiche notwithstanding call them selues moste holye fathers Christes vicares in earth Peters successors holye Churche the spouse of Christe that pillare of truthe whiche cannot erre Pope Gregory the fyrst as you hearde admitted Images into Churches as laye mens Calenders or bookes but by no meanes to be worshypped Whiche also is more than can be proued lawfull by the worde of God Notwithstandynge nowe commeth this most holy father Pope Gregory the third and he appointeth Images not only to be in Churches as lay mens bookes but also to be worshipped that is to saye to kneele vnto theÌ„ to sense them to garnish theÌ„ with costly vestures to set vp candles before theÌ„ to go pilgrimage vnto theÌ„ to pray before them and to geue theÌ„ suche honor as by no meanes is due either to stock or stone The wordes of Pope Gregory the first are these coÌ„cerning y t not worshipping of images writteÌ„ in a certein epistle vnto Serenus Bishop of Massilia which did not only take away Images out of the churches wheÌ„ he see the people worshyp theÌ„ but he also brake theÌ„ all on peces breÌ„t theÌ„ It was sayth he declared vnto vs that thou beholdiÌ„g certain worshippers of images diddest break also cast away the same images out of the church Verely we coÌ„meÌ„d thy zele that thou woldest haue no man to worship that is made with haÌ„ds but yet we think Note good reader y t this Pope doth not playnely affirme by the autority of Gods worde y t images ought not to be destroied but only bringeth forth his owne thinking we thinke sayth he that thou oughtest not to haue broken those images For the pycture vnto this ende is set vp in the churches that suche as be vnlearned should at the least by seyng and beholdyng those Images reade on the walles that they are not able to rede on bookes c. Lib. 7. Epist. 109. Both Epiphanius and S. Austen numbreth among heretikes a certayne woman called Marcella whiche worshipped the images of Iesus of Paule c. and offered incense vnto them Here doth Pope Gregory the first with the coÌ„sent of Epiphanius and S. Austen condemne the iudgement of Pope Gregory the thirde concerning the worshipping of Images Where is nowe the spirit of vnitie become wherof these holy Fathers bragge so greatly Pope Stephen the thirde decreed that Images shoulde not onely be had in Churches but that they also should be senced In the yeare of our Lord. 772. Sigeb Plat. Voâ—at Pope Leo the thirde Pope Iohn the seuenth Pope Adrian the first with other made also decrees for y e establishment of Images in Churches as witnesse Sabel Paulus Aemilius Sigeb Plat. Volat. Fasci Temp. Pope Paule the first bearing rule Pipine king of FrauÌ„ce caused a Councell to be asseÌ„bled and called together concerning the hauyng and worshipping of Images where many learned men were present among whom there was greate contencion some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images some after y e doctrine of gods word vtterly condemning both the hauing and worshipping of Images affirming that it is directly agaynste the worde of God in the Temples of the Christians to set vp Images whiche should be nothing els than stumblyng blockes vnto the rude and simple people and great prouocations vnto Idolatry Notwithstandyng the Papistes and supersticious Hipocrites did beare suche a route and rule in that Sinode that the matter was coÌ„cluded on their syde so that from henceforth it shoulde be lawfull both to haue to worship Images not only of Christ but also of all saintes in Churches or els where although the expresse worde of God the exaÌ„ples of the primatiue Churche the iudgement of diuers godly learned men teach the coÌ„trary IoaÌ„ Laziard A certaine wicked woman Empressâ— of Greece called Iraene at the request of Pope Theodorus gathered together at the Citie Nice a swarme of Bishops to the number as they write of CCCL In the whyche Councell was also decreed that Images shoulde be had in Churches In tho yeare of oure Lorde 695. Blondus Plat. Eutropius Polid. Pantaleon c. But thys decreâ— lasted not longe For the Emperour Constantine the sixt her sonne seynge the greate abhomination that came by Images so sone as he came to rule brake that decree and made a strayght lawe agaynst the â—auynge of Images in places where Christen men come together to praye But the wycked woman hys Mother afterwarde thorowe the crafty councell of the blooâ—dy Papistes founde the meanes to apprehende her sonne to depryue hym of hys Empyre to put out hys eyes and to cast hym into prisoon where he most miserably dyed Oh vnnaturall Mother yea O vnnatural monsture Afterwarde thys dounghel of Idolatry and superstition set vp agayne her Idoles and mahomets But when Nicephorus came to the Empire he did not onely put her down caste her into prison where she by the ryghtuous iudgement of God most vilesy dyed accordynge to thys saying of our Sauioure Christ With what measure ye mette vnto other with the same shall it be mette to you agayne but he also destroied al her poppets suffryng no images to remayne in the temples whiche order all the Emperoures of Greece obserued euer after as hystoryes make mention except one Theodorus Lascaris whiche at a certayne councell holden at Lugdune agreed to the Byshop of Rome in admittyng Images But hys subiectes therefore depryued hym both of hys Empire and dignity Barthol Westmerus Certaine godly Ciuile lawes agaynste the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuerse godly learned men LEo the third Emperoure of Grece assembled together at Bizance three hundred thirtie godly learned Bishoppes whiche with one consent agreable to the worde of God decreed with the assent of the Emperour and of the nobilitie that al Images should be takeÌ„ out of churches and burnt openly Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images
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.