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
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
bonde of sinne that thei being resuscitate or raised vp in y e glorie of the resurrection maye liue among y e saintes and chosen people Thorowe Christ our Lord. So be it A shorter forme or manner of bidding the beades MAsters and frendes as for holy dayes and fasting dayes ye shal haue none thys weke but y t ye maye doe all manner of good workes y t shall bee to the honoure of God and y e profyt of your own soules And therefore after a laudable consuetude and a lawfull custome of our mother holy Churche ye shal knele down mouyng your heartes vnto almightye God and makyng your speciall prayers for the .iii. estates concernyng all Christen people that is to saye for the Spiritualtye the Temporaltie and y e soules being in the paynes of purgatorye Fyrst for our holy father the Pope with all hys Cardinalls for all Archebyshops and Byshops and in especiall for my Lorde Archbishop of Cantorburye your Metropolitane and also my Lorde Bishop of this diocesse N. and in generall for all persons vicares parishe priests hauing cure of mannes soule with the ministers of Christes church as wel religious as not religious Secondly ye shal pray for y e vnitie and peace of al Christen Realmes and specially for the noble Realme of England for our soueraigne Lord y e King for the Prince for my Ladye y e Kinges Mother with all their progenye and for al y e Lords of y e councel and al other of the nobilitie whiche dwell in the countreyes hauing protection and gouernaunce of y e same y t almightie God may sende them grace so to gouerne rule the lande y t it maye bee pleasing vnto almightye God wealth and profyte to the lande and saluation to their soules Also ye shall praye for all those that haue honoured the church wyth light Lampe Uestmente or Bell or with any ornamentes by the whiche the seruice of almightye God is the better maintayned and kepte Furthermore ye shall praye for all true trauailers tillers of the earth y t trulye and duelye done their dutye to God holye church as they be bounde to do Also ye shal pray for al manner of frutes y t be done vppon the grounde or shal be y t almightye God of hys greate pitye and mercye maye sende suche wederynges y t they maye come to the sustenaunce of man Ye shall praye also for al those y t be in debt or deadly sinne y t almightye GOD maye geue them grace to come oute thereof and the soner by our prayer Also ye shall praye for all those y t bee sicke or diseased eyther in bodye or in soule y ◠almyghtye God maye sende them y e thing whiche is moste profitable aswel bodilye as ghostly Also ye shall praye for all pilgrimes and Palmers y t haue taken the waye to Rome to S. Iames or Ierusalem or to any other place y t almightye God maye geue them grace to go safe and come safe and geue vs grace to haue parte of their prayers and they parte of oures Also ye shal praye for y e holy Crosse y t is in the possession and hands of vnryghtful people y e almightye God may sende it into y e possession of Christen people when it pleaseth hym Furthermore I commit vnto your deuoute prayers all women y t be in our ladyes bondes y t almighty God may sende thē grace y e childe to receaue y e sacrament of baptisme and y e mother purification Also ye shall praye for the good man or woman y t thys daye geueth bread to make the holy lofe and for all those y t fyrste began it and them y e longest continue For these and for al true Christen people euery man and womā say a Pater noster an Aue. Deu◠misereatur nostri c cum Gloria patri c. Thirdly ye shal pray for your frends soules as your fathers soule your mothers soule your brethrens soule your sisters soule your Godfathers soule your Godmothers soule for all those soules whose bones rest in this church or Churchyarde or in any other holye place for al y e soules being in paines of purgatorye but specially and aboue al for those soules whose names be accustomed to be rehearsed in y e beadrolle as I shall rehearse them vnto you by y e grace of God c. For these in speciall and for all other in generall that it is needefull to praye for for euery man and woman saie a Pater Noster and an Aue. De profūdis c cum Oremus Absolue quesumus c. The general sentence taken out of the Englyshe Festiuall GOod men and women I doe you to vnderstande y t we that haue cure of your soules bee commaunded of oure ordinaryes and by the constitutions lawes of holy church to shewe to you foure tymes in the yeare in eche quarter of y e yeare once when the people is moste plenarye in the church the articles of the sentence So y t not for our default no man nor woman fal therein And if any be therin fallen he may through the helpe of God almightye and al holy church with shrifte and penaunce makyng good for his sinne vprise and hym amende ▪ Wherefore I doe you to vnderstande y t cursing is such a vengeaunce takyng that it departeth a man from the blysse of heauen from housel shrifte and all the Sacramentes of holye Churche and betaketh hym to the deuill and to the paynes of hell wythoute ende but if he haue grace of hym to amende But therefore see y t no man nor woman saye that I curse them For it longeth not to me but to shewe the pointes and y e articles of the sentence of cursyng For I doe you wel to wite who so doth agaynste any of y e pointes y t I shall shewe you he is accursed in the deede doing of the Pope Archebyshop Byshop and of al holy Church And y t god almighty geue you grace to kepe you out of cursing listen and heare and I shal thorowe y e helpe of God the father almighty to you thē tell and shewe By the authoritye of God y e Sonne and the holy Ghost and hys glorious Mother and mayden oure Lady Saint Marye and the blessed Apostles Peter and Paule and all Apostles Martyrs Confessours and virgines and the halowes of God I denounce and shewe for accursed all thoe that fraūches of holye Churche breake or distrouble or beene agaynst the state of holy church or thereto assente wyth deede or councell And also all thoe that depriue holy Churche of any ryghte or make of holy churche any Laye fee y t is halowed or sanctified And all thoe y t withholde the rites of holy church y t is for to say offringes tithes rents or fredome of holye Churche let or distrouble or breake that is to saye if any man flee to the Churche or Churchyarde Who so
Easter euen Idem 57 Of halowynge newe fruites Idem 58 Of Fasting Idem 59 Of holy dayes and of the feastes of Sainctes 173 60 Of canonising or making of Sainctes 179 61 Of saints Reliques 183 62 Pylgrimages 184 63 Of Pardons Idem 64 A rehearsall of diuerse pardons graunted of diuers Popes for diuerse considerations 189 65 Of Purgatory 197 66 Remedies deuised by the Papistes agaynst the fyrye tormeÌ„tes of Purgatory 202 67 Of Trentalles for soules departed and howe they firste began 207 68 Of the vertues of the Masse 209 69 Of Councels 212 70 Of Heretiques 214 71 Of ExcoÌ„munication 219 72 The manner and forme of excommunication 219 73 The manner of the reconciliation of excommunicate persons 223 74 Of Penaunce 224 75 Of absolution 227 76 Certaine formes of absolution 228 77 A Speciall note of the Papistes concernyng absolucion 231 78 The forme or manner of bydding the beads on Sondayes in Popyshe paryshe Churches 231 79 The generall Sentence or curse 237 80 Certayne fragmentes of Papistrye 255 Finis The names of those Authors whose testimonies and witnesses are recited in this Booke A. ABbas vrspergensis Achiles pyrminius Aeneas siluius Albertus magnus Albertus crantzius Alcuinus Ambrosius Anselmus ryd Antoninus Alnoldus bostius Athanasius Augustinus Author sermonum discipuli B. Bartholomaeus picerius Bartholomaeus de chaimis Bartholomaeus charranza Bartholomaeus westmerus Barnardus abbas Blondus Bonifacius episcopus C. Catalogus sanctorum Chrisostomus Christianus massaeus Chronica anglica Chronica chronicarum Cronica flandrica Chronica gallica Chronica germanica Clemens pont rom Cornelius agrippa Cyprianus D. Damascenus Decreta iuris canonici Decreta extrauagant E. Edictum constantini Impe. Epyphanus Epitome chronicarum Erasmus roterodamus Eruditi cuiuspiaÌ„ chronicon Euagrius Eusebius coesariensis Eutropius F. Fasciculus temporum Festiuale anglicum Flores historiarum Franciscus petrarcha G. Gabriel biel Gaspar achilles Gaspar hedio Gratianus monachus Gregorius magnus Guilielmus Caxton Guilielmus Durandus H Hartmanus scedel Nurenbergensis Henrichus pantaleon Henrichus primaeus Henrichus de vrimaria Hermanus contractus Hesychius Hieronimus Hiero. paulus Cathalanus Honorius Huldricus episcop august Huldricus Huttenus I. Iacobus de visaco Iacobus de voragine Iacobus manlius Iacobus mayer Iaco. philippus bergomeÌ„sis Iacobus vuimpholibus Ioannes billet Ioannes charion Ioannes cuspinianus Ioannes clythoneus Ioannes de burgo Ioannes laziardus Ioannes monachus Ioanns nauclerus Ioannes stella Ioannes Tilio Isidorus Hispalensis Isuardus gallus Iustinianus imperator L. Lactantius firmianus Laurentius valla Lex pontificia Liber conciliorum Liber de miraculis R. mariae Liber germanicus de sectis monasticis M. Marcus anton sabellicus Martinus papae penitentiarius Martinus polonus Mathaeus parisius Mathaeus palmerius florentinus Mathias palmerius pisamus Michael bucchingerus N. Nauclerus Nicephorus panuinius Nicolas de cusa O. Onuprius panuinius Origenes Otho frisius P. Paulinus nolanus Paulus aemilius Paulus phrigio Paulus Vergerius Paulus warnefridus Panormitanus Paralipomena rerum memorabilium â–ª Patronius Petrus Crinitus Paulus diaconus Petrus blesensis Petrus cluniacensis Petrus de natalibus Petrus Lombardus Platina Polichronicon Polidorus vergilius R. Ranulphus cartrensis Raphael volateranus Rationale di officiorum Robertus barus anglus Robertus caguinus S. Sabellicus Sebastianus francke Serenus Episcopus Masciliae Sigebertus Sozomeus Speculum ecclesiasticum Stella clericorum T. Tertullianus Theodorus bibliander Thomas aquinas V. Valentinus vannius Vincentius Vitas pa trum Volateranus Z. Zonoras FINIS ¶ To the right reuerend Father in God and his very good Lorde Iohn Byshop of Norwiche Thomas Becon wisheth long life continuall health and prosperous felicitie COnsidering the happy state of thys our most happie age so diuerslye and manifold wayes blessed of the Lord our God with diuerse and manifold his bounteous benefites yea and those not bodily onely but ghostly also that no parte of vs may seme in any point destitute of his fatherly blessings so richely and plentifully poured vpoÌ„ vs according to his wonted mercies and accustomed kindnesses I can none otherwise than greatly maruell at the obstinate blindnesse and blinde obstinacie of certaine our countreymen yea and those not the rudest and most ignoraunt but the wisest and of greatest experience as they thinke themselues and so wishe to be reputed of all other whiche for the most parte being nothing moued with this so great kindnesse of our heauenly father go forth to shewe themselues altogether vnthankefull no consideration had of so free and vndeserued benefites whether we respecte the body or the minde so truly is it sayed of the Apostle Not many wise men after the flesh not many mighty not many of hye degree are called but God hath chosen the foolishe thinges of the worlde to confounde the wise and God hath chosen the weake thynges of the worlde to confounde thinges whiche are mightie and vyle thinges of the worlde and thinges whiche are despised hath God chosen yea and thinges of no reputation for to bring to nought thynges of reputation that no fleshe should reioyce in his presence And as the Pharisees said to their ministers when they râ—â—urned froÌ„ Christs SermoÌ„ geuing him this report to their masters Neuer maÌ„ spake as this maÌ„ doth Are ye also deceaued saâ—e they Doth anye of the Rulers or of the Pharisees beleue on him But this coÌ„mon people whiche know not the lawe are cursed And as S. Iames writeth in his Epistle Hath not God chosen the poore of this worlde suche as are riche in faith and heyres of the kyngdome which he promised to them that loue him But ye haue despised the poore Do not rich men execute tyranny vpon you and drawe you before the iudgements cates Do not they speake euel of that good name whiche is called vpon ouer you For as concerning the corporall benefites it is so farre of they shewe themselues thaÌ„kful that in all their communicatioÌ„ almost both publique and priuate they do nothing els than find fault with the presente state of this world yelding and crying barckyng and gruntyng that neuer such and the like penury scarcenesse pouertie and beggarye reigned on earth as doth in these our dayes and specially since we gaue ouer the holy father of Rome his Catholike religion but specially the blessed masse praying for the soules departed beyng in thys behalfe not altogether vnlike the Idolatrous and backeslidyng Iewes whiche together with open mouth like bande dogges barcked against Ieremye and his Sermons saying As for the wordes that thou haste spoken to vs in the name of the Lorde we wyll in no wyse heare them but whatsoeuer goeth out of our owne mouth that we will do We will do sacrifice offer oblations vnto the Queene of heaueÌ„ like as we and our forefathers our kinges and our heades haue done in the cities â—f Iuda and in the stretes and fieldes of Ierusalem For then had we pleÌ„teousnesse of vitailes then were we in prosperitie and
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
obserue it to the honour of God and helth of their soules Ye shal also praye for the vnitie and peace of all Christen realmes and in especiall for the good state peace and tranquilitie of this Realme of Englande For our liege Lorde the Kynge that God for his grace mercy send him grace so to gouerne and rule this realme that God be pleased and worshipped and to the profit and saluaciō of thys land Also ye shall praye for our liege Ladye the Queene my Lord the Prince and all the noble progeny of them for all Dukes Earles Barons Knights and Squiers and of other Lordes of the Kynges Councel which haue any rule and gouernaunce in this lande y t God giue them grace so to councell rule gouerne that God be pleased the land defended and to the profite and saluation of all the realme Also ye shal pray for the peace both on the lande and on the water that God graunt loue charitie among al Christen people Ye shal also pray for all our Parisheners whether they be on land or on water that God saue them from all manner of perils and for all the good mē of this parish for their wiues children and meiney that God them maintaine saue kepe Ye shall also pray for all true Tithers that God multiply their goodes and encrease For all true Tillers that labour for our sustenaūce that tille the earth and also for all the graines and fruits that bene sowen set or done on the earth or shall be done y t God sende wedering y t they may growe encrease and multiply to the helpe and profit of all mankind Ye shal praye for al true Shipmen and Marchauntes where y t euer they be on land or on water that God keepe them from all perilles and bring them home in safetie with their goodes shippes marchandise to the helpe comfort profit of this realme Ye shall also praye for them that finde anye lyght in thys Churche or giue any bequeste Bell Chalice or Uestimēt Surplesse Altar cloth or Towel Landes Rentes Lampe or Light or any other adornimente wherby Gods seruice is the better serued susteined maintayned in reading singing And for all them that therto haue councelled that God rewarde and yelde thē at their most nede Also ye shall praye for al true pilgrimes and Palmers y t haue takē their waye to Rome to Ierusalē to S. Caterine or to S. Iames or to any other holy place y e God of his grace giue them time and space wel for to go and to come to the profite of their lyues and soules Ye shall also praye for all them that bene sicke or diseased of this parish that God send to thē helth the rather for our prayers For the women that bene in our Ladyes bandes with childe in this parishe or in any other that God send to thē faire deliueraunce to their children ryght shape name christendome and to the mothers purification and for al them that would be here and maye not for sickenesse for trauaile or any other leful occupation that they may haue parte of all the good deedes that shall be done in this place or in anye other Also ye shal pray for thē that bene in good life that God them holde long therin and for thē that bene in debt or deadly syn that Iesu Christ bring thē out thereof the rather for our prayers Also ye shal pray for him or her that this day gaue the holy bread for thē that first began longest holde on that God reward it thē at the day of dumme for all them that do wel or say you good that God yelde it thē at their nede for thē that other would that Iesu Christ amende them For al these for all Christē mē women ye shal say a Pater noster and an Aue. Deus misereatur nostri c. Gloria patri Sicut erat Kirie eleyson Christe eleyson Kirie cleyson Pater noster Pater noster Et ne nos Sed libera nos Ostende nobis domine Sacerdotes tui induantur Domine saluū fac regem Saluos fac seruos Saluum fac populum Domine fiat pax Domine exaudi Dominus vobiscum Oremus Ecclesiae tuae quaesumus domine Deus in cuius manu ▪ Deus a quo sancta c. VVhile the Priest is saying the aforesaid Orysons he shall stand with his face Eastward and looke vnto the high altare When he hath once done he shal turne hym againe to the people and speake vnto them on this manner FUrthermore ye shal pray for al Christen soules for Archbishops and bishops soules and especially for all that haue bene Byshoppes in thys diocesse And for all Curates Persons and Uicares soules and in especial for them y t haue bene Curates of this Church and for the soules that haue serued in thys church Also ye shall pray for the soules of all Christen Kinges and Queenes and in especiall for the soules of them that haue bene Kynges of this Realme of England And for all soules that to this Churche haue geuen booke bell chalice or vestimēt or any other thing by the whiche the seruice of God is the better done and holy Church worshipped Ye shall also pray for your fathers soules for your mothers soules for your Godfathers soules for your Godmothers soules for your brethrē and sisters soules for your childrē soules for your kindred soules and for your frēds soules and for al the soules whose bones rest in this Church or churchyarde or in any other holy place for all the soules that we bene bound to pray for But specially ye shall pray for y e soules that bene in the paynes of Purgatory there abyding the mercy of almightye God and in special for them that haue most nede and least helpe that God for his endlesse mercy lesse minishe their paynes by the meane of our prayers bring them into his euerlasting blesse in heauen And also for the soule of N. or of them y t on such a day in this weke we shall haue the anniuersarye For these for all Christen soules ye shall deuoutlye of your charitie and with a good heart say a Pater noster an Aue. Now shal the priest againe turne eastward and say De profundis clamaui c with this collecte ORemus Absolue quesumus domine animas famulorū tuorum Pontificum Regum Sacerdotum Parentum Parochianorum Amicorum Benefactorum nostrorum omnium fidelium defunctorum ad omni vinculo delictorum vt in resurrectionis gloria inter sanctos electos tuos resuscitati respirent Per Christum dominum nostrum AMEN Which is thus Englished LEt vs pray Absolue we beseech thee O Lorde y e soules of thy seruauntes our Bishops Kinges Priestes Fathers and Mothers Parishoners Frendes Benefactours and of all the faithfull y t are departed from euery
The Reliques of Rome contayning all such matters of Religion as haue in times past bene brought into the Church by the Pope and his adherentes faithfully gathered out of the moste faithful writers of Chronicles and Histories and nowe newly both diligently corrected greatly augmented to the singuler profit of the Readers by Thomas Becon 1563. Esay 5. Wo be vnto them that call euill good and good euill whiche make darknesse light and lighte darkenesse that make soure swet and swete soure Wo be vnto theÌ„ that are wise in their owne sighte and thinke theÌ„selues to haue vnderstaÌ„dyng ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate beneath Saint Martines ¶ Cum Priuilegio THOMAS BECONVS SACROSAÌ„C TAE THEOLOGIAE PROFESSOR Ora expressa vides viuos imitantia vultus Quod potuit calimo pictor arte vides Mentis quam nullus potuit tibi reddere pictor Effigiem scriptis praebuit ipse suis. ¶ A Prophecie of Antichrist ANtichrist shall be borne in great Babilon of an Harlot that shal come of y e tribe of DaÌ„ He shalbe replenished with y e deuill in his mothers woÌ„be He shalbe nourished with spirituall euils mischiefes He shal rule ouer the whole world He shal subdue all maÌ„kind vnto him by foure maÌ„ner of wayes First he shall bring the coÌ„mon people vnder his dominion by terrour feare for he shal exercise great cruelty tyraÌ„ny against the true worshippers of god SecoÌ„dly he shall win vnto him the noble personages suche as be in authoritye by geuyng theÌ„ greate gifts riches wherof he shal haue great abouÌ„dauÌ„ce plenty for al the hid mony shal be open vnto him Thirdly w t his wisedome eloqueÌ„ce which shalbe wonderful and incredible he shal make the clergy to cleaue vnto him for he shall haue great knowledge of al arts of the scripture Fourthly thorow signes and wonders he shall deceaue such as despise the world as monkes suche like For he shal shew wonderfull signes and tokens He shal be thought to cause fyre to come downe from heauen to consume his aduersaries before him and to raise vp the dead to geue witnesse of hym But he shall not rayse vp the dead in deede But thorowe hys witchcraft and forcery he shall cause the deuill to enter into the body of some damned dead persoÌ„ this shal he cary about him by this shall he so speake that euery maÌ„ shall thinke hym to be aliue as it is written of hym His comming shall be by the working of SathaÌ„ with al lying power signes wonders in all deceauablenesse of vnrighteousnes among theÌ„ that perish The Iewes and al misbeleuing persons out of all places of the worlde shall flock flow vnto him But thorow the preaching of Enoch and Hely the people shal forsake him returne vnto the true and christeÌ„ religion wherof shal ensue greate persecution and manslaughter in so much that all in a manner shal suffer hard martirdome He shal rule and obtaine the monarchy by the space of three yeares an halfe Afterward he shall pitche his tente in the mouÌ„t Oliuet to the ende that he may destroy the rightuous But he shall not preuayle For in the very same mount shal he be found sodenly dead For he shalbe slaine at the commaundement of God with the breath of the Lordes mouth as it is written the Lord shal cast downe Hedlong and vtterly destroye in the holy hill the stoutest gyaunt of the whole worlde After these thynges peace and righteousnesses shall spryng vp and the earth shalbe filled full of the knowledge of the Lorde so that the Gospell of the kingdome shalbe preached in al the worlde For there shal go vp sauiours vnto the mount of Sion to iudge the hill of Esau and the kyngdome shal be the Lordes Osey 14. Who so is wise shal vnderstand this and â—e that is right instruct will regard it Math 24. Who so readeth it let him vnderstand 2. Timoth. 2. The Lorde geue the vnderstandyng in all thynges A Table of the principall matters contayned in this Booke 1 Of the Pope of hys vsurped power fained authoritie fol. 1. 2 Of the Popes election 15 3 Of Cardinals 18 4 Of Bishops 19 5 The othe whiche the popishe Bishops vse to swear wheÌ„ they are coÌ„secrated 24 6 Of Priestes 26 7 Of the single lyfe of Priestes 32 8 Of the Mariage of Priestes 35 9 Of Uowes and that the vowe of chastitie hindereth not him or her froÌ„ mariage whiche hathe not the gift of continencie 37 10 Of benefices and Prebendes 39 11 Of impropriations of benefices 42 12 Of tythes offrings 45 13 Of monastical sectes 46 14 Of heremites of theyr sondry orders 46 15 Of anckers anckresses and all other recluses 52 16 Of monkes of the diuerse sectes of the same 54 17 Of Chanons and of the diuersitie of them 66 18 Of Friers and of their manifold sectes 66 19 Of Nunnes and of their diuers orders 73 20 Of the Monastical apparell and who was the fyrste deuiser therof 76 21 Of teÌ„ples or churches 77 22 Of Church yardes 79 23 Of Churche goods 80 24 Of the ornamentes of the Churche 80 25 Of Images to be had in Churches 85 26 Certayne godly lawes of Emperours and kinges against the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuers godly learned men 88 27 Of Baptisme 95 28 Of the Lordes Supper commonly called of the Papistes The Sacrament of the aultar 97 29 Of receiuing the Sacrament vnder both kindes according to Christes institution 102 30 Of receauing the Sacrament vnder one king accordyng to the Popes tradition 103 31 Of confirmation or Byshopping of children 105 32 Of Matrimony 106 33 Of auriculer coÌ„fessioÌ„ 107 34 Of annointyng or extreme vnction 108 35 Of prayeng for the dead 108 36 Of diuine seruice as thei cal it Mattens Prime and Houres Euensong Complain c. 109 37 Of playne song Prickesong Discant c. 116 38 Of singing in the church the iudgement of diuers learned men 117 39 Of the Masse and of all the partes therof 122 40 Of certayne decrees appertaynyng vnto the Masse 138 41 Of y e massing priest 14â— 42 Of the dignitie and power of the massing priest of the honor that is due vnto him be he good or bad 148 43 Of the ceremonies of the Popishe Churche 158 44 Of holy water and the vertue of the same 158 45 Of holy bread and the power therof 162 46 Of Procession 162 47 Of sensyng Idem 48 Of candeâ—s bearyng on Candlemasse day Idem 49 Of ashes spryncklyng 165 50 Of palmes bearing 165 51 Of Palmes ashes candels and halowyng Idem 52 Of crepynge to the Crosse. 166 53 Of halowyng the paschal Idem 54 Of Oyle and Creame and of the halowyng of the same Idem 55 Of the fire on Easter euen and of the halowyng therof 167 56 Of halowyng the fonte on
manner Wo and euerlastyng damnation hangeth ouer the heades of those disobedient and shrincking children whiche will begyn a councell without me Wo â–ª be vnto theÌ„ that will take a secrete aduice and not out of my spirit and therfore adde they synne vnto sinne Againe Wo be vnto theÌ„ â–ª that make vnrighteous lawes and deuise thynges whiche he to harde for to kepe where thorowe the poore are oppressed on euery side and the innocentes of my people robbed of iudgemeÌ„t that widowes may be theyr praye that they may robbe the fatherlesse All such councellers with theyr councels are not to be receaued but to be reiected bicause they are against the Lord against his annointed Notable is the senteÌ„ce of S. Cyprian How dare they stablish any thing without Christe whose both whole hope and faith power and glory is in Christ. All councels whether they be priuate or publique nationall or generall ought to geue place to the word of God which is a lanterne to our feete and a light to our pathwayes We ought to beleue no maÌ„ saith Saint Hierome without the word of God GersoÌ„ feareth not to say that we ought more to beleue a maÌ„ that is well learned in the holy scripture bringeth forth the Catholike authoritie thaÌ„ a generall councell The councell hath no authoritie for to stablishe any thing coÌ„trary to the word of God For it is not truth but errour whatsoeuer is determined against the scripture And we ought not to take hede vnto the trifles fond imaginatioÌ„s of meÌ„ but to the doctrine of the holy ghost Abbot Panormiâ—anê° that great Lawyer saith also More faith is to be geuen euen to a lay man that allegeth bringeth forth the scripture than to an whole councell Agayne In matters coÌ„cerning faith the saying of one priuate person ought to be preferred before the Popes saying if he can bring forth better authoritie of the new olde TestameÌ„t than the pope can That is the doctrine of the holy ghost saith s. Hierome which is set forth in the Canonical scriptures against the whiche doctrine if the councels enacte any thing iudge it wicked vnlawfull All good meÌ„ eueÌ„ froÌ„ the begynning haue attributed such so great authoritie to the word of God that they haue preferred that before the writtings counsels of al men without exception although neuer so wise neuer so Godly The councels therefore of men ought to be vnto the aduersaries no cloke or shadow of their disobedient obstinacie obstinate disobedience to plucke theÌ„ awaye from the truth of Gods worde Furthermore there are an other sort whiche obiecte and bring against vs the multitude and great nuÌ„ber saying that fewe are they little is the nuÌ„ber that embrace y e doctrine of y e Gospellers ProtestaÌ„ts but innumerable are theiÌ„ infinite is the nuÌ„ber of theÌ„ that receaue and embrace their olde auncient Catholike mother holy Churches doctrine whereof it muste nedes follow that where the greatest nuÌ„ber is there is the most certain truth I aunswere w t our sauior Christ Enter in at the streight gate for the wide is the gate broad is y e way that leadeth to destructioÌ„ many they be which go in thereat But streight is the gate narow is the way which leadeth vnto life fewe they be that find it Again many are called few are choâ—eÌ„ The holy Apostle s. Paule saith Lord who hath beleued our preaching If we consider either y e seÌ„teÌ„ces or histories of the holy Bible we shal easly perceaue that the greatest nuÌ„ber is alway the worste the most wicked When the whole worlde was drowned eight persoÌ„s only except Did not the lesser nuÌ„ber excel the greater in goodnes Godlinesse God by his mightie hande outstretched arme deliuered out of Egipt aboue .600 thousaÌ„d meÌ„ of the which .ii. onely that is to say Iosua Caleb entred into the land of promise bicause they beleued the promise of God the other were vnfaythful and inconstante In the tyme of wicked King Achab and of hys most wicked wife Queene Iezabel there were aboue .400 false Prophetes besides the Nobilitie and Comunaltie whiche resisted the wayes of the Lord and in sight but one alone that stoutly defended the Lordes truth agaynst the wicked and Idolatrous multitude About the number of .400 false Prophetes told king Achab that he should prosper in his warres returne home safe agayne whiche deceaued him Micheas alone tolde him the coÌ„trary so came it to passe When Christ was borne fewe receaued hym and embraced hym knowledging him to be the promised Messias Sauiour of the world as Mary his Mother Ioseph her husbaÌ„d Zacharie the priest Elizabeth his wife the wise meÌ„ that came out of the East partes the shepeheardes Simeon Anna with fewe other but innumerable thousandes hated him set nought hy him persecuted hym and sought all meanes possible to murther hym When Christ toke vpon him the office of preaching at the commaundemeÌ„t of his father who embraced his doctrine but a fewe poore people vyle and of no estimation in the sight of the galant and wyse worldlyngs As it is written Not many wise men after the fleshe not many mighty not many of hye degree are called And as the Pharesees said to theyr ministers when they came home from Christs Sermon Are ye also deceaued Doth any of the Rulers or of the Pharesees beleue on him But this coÌ„mon people whiche know not the lawe are cursed Did not the sede as we reade in the Gospell that was sowen fall into .iiii. partes and one parte onely brought forth good frute Did not a certaine man make a supper and called many and yet there came none but a fewe poore people halte lame feble blynde c. Bishop Cayphas gathered a councell where were present a great rable of bloudy hypocrites to condemne Christ no maÌ„ at all taking Christes part Against the Apostles of Christ assembled and gathered theÌ„ selues together the priestes the Rulers of the temple the Saduces the Pharesees the Scribes the Lawyers and Annas the chief priest and Cayphas and Iohn and Alexander and as many as were of the kinred of y e high priests but who rose vp to take their partes and to defend y e innoceÌ„cie of their cause What a swarme of helhoundes flocked together to condeÌ„ne blessed Stephen and to stone hym vnto death no man once speakyng one worde for hym What multitudes from tyme to tyme came agaynste Paule as we may see in the Actes of Apostles to accuse him and to make hym out of the way and howe fewe or rather none toke his parte After the Apostles tyme what swarmes of tyrauntes and beastly hypocrites rose vp againste the poore little company of the faythfull Christians murthering theÌ„ without al pitie or mercy As it is written For thy sake are
and Historiographers and placed in this my booke that all men may knowe from whence the Popish religioÌ„ springeth and hath her beginning that this thing once knowen and the triflyng traditions of men set a part we may with one minde serue worship honour the Lord oure God according to his word as it is written That I commaunde thee do that only vnto the Lord put thou nought therto nor take ought there from Agayne ye shall put nothing to the worde which I commaund you neither do ought therfrom that ye maye kepe the commaundementes of the Lorde your God whiche I commaunde you And that the readyng of this my boke may be to the Reader both the more pleasaunt and profitable I haue to auoyde confusion brought all thynges vnto certaine common places yea and that in suche order as I trust no good and indifferent person will mislyke and disalowe My desire is to do good to all men to hurte no person After that I had finished this my labour and trauaile in gathering together these Reliques of the Romishe Religion and had determined with my selfe to publishe and set them abroade that they might be sene and read of all men after long depe consideratioÌ„ to whom I might dedicate this my worke Your Lordship came to my remeÌ„braunce as one right well worthy to whom I might offer this my trauaile what soeuer it be yea that for diuerse causes First For the right excelleÌ„t knowledge that you haue not onely in humaine letters but also in the sacred scriptures whiche is so goodly an ornament and precious Iewel to all Christians but specially to all such as be Byshops and Ouersears of Christes flocke as nothyng can more beautifie adourne the state of a Christen maÌ„ of whatsoeuer degree he be Secondly For the feruent Zeale and earnest loue that you beare to the pure and sincere religion of God whiche these many yeares hath so enflamed your breast that for the loue therof for the defence of the same you were not only content to forsake your natiue couÌ„trey your natural kinnesfolke your deare frendes your louing familiares whatsoeuer semeth to this life moste swete moste pleasauÌ„t most comfortable but also to lose both life and goods counting them most blessed and happye that suffer persecution for ryghteousnesse Thyrdly For that it hath pleased God of his infinite goodnesse and mercye to place you Byshop and Ouersear of his people in my natiue countrey vnto the glory of his most glorious name â–ª and vnto the exceding profite commoditie of his holy congregatien â–ª where you so rule and gouerne the Lordes flocke as a moste faithfull Pastor and diligent shepehearde that your fame is not onely glorious in the eares all men but also you are become a most worthy examplar to all the spirituall Ministers of your â—iocesse whether doctrine life or hospitalitie be considered on your behalfe As touching doctrine I speake it without flatterye you are able by the worde of God and by holesome learning both to exhorte and also to improue them that speake against the worde of truth And as God hath geuen you this knowledge â–ª so do you moste diligentlye bestowe it vpon Gods people committed vnto you â–ª that you may not be fouÌ„d like to that idle vnprofitable seruaunt which hyd the talent that his Lord committed vnto him in the ground but rather like to that good and diligent seruaunt which with fiue talents that his Master deliuered him wonne other fiue and therfore heard of his Masters mouth this moste swete and comfortable voyce Well thou good and faithfull seruaunt Thou haste bene faithfull ouer fewe thinges I will make thee ruler ouer many thinges Enter thou into the ioye of thy Lord. As coÌ„cerning your life conuersatioÌ„ which I speake vnto the glory of God from whome alone commeth downe euery good and perfecte gifte it is such as may right well be counted a myrrour of vertue wherin appeareth nothyng but that good Godly is so that ye be an ensaÌ„ple to y e flocke in righteousnes in faith in loue in peace in word in purenesse c. Accordyng to the rule of the Apostle A Bishop must be blamelesse as the stewarde of God not stubborne not angry not geuen to much wine no fighter not geuen to filthy lucre c. He must also haue a good report of them whiche are without least he fal into rebuke and snare of the euil speaker And as for your hospitalitie it is such and so notable that for the proportion of your yerely reuenues which is much inferioure to others it geueth place to none of your profession and degree â–ª Poore Christ in his members standeth not at your gates to be fedde at leasure with fragments and scrappes many times to vile for dogges oute of the almose basket but he is brought into your house set at the table hauing ministred vnto him all good thinges necessary for the reliefe of his carefull state according to this coÌ„maundement of God Breake thy bread to the hungrie and the nedie and wayfaryng bring thou into thy house When thou seest the naked couer him and hyde not thy face from thy neighbour A Bishop must be a maintayner and keper of hospitalitie saith the Apostle And God saith by the Prophete Bring euerye tithe into my barne that there may be meate in mine house Therefore your Lordship is ready at all times to do good to all men but specially to them that are of the housholde of faith And these .iii. thinges requireth our Sauiour Christ of euery Godly and Christen Bishop when he saith thrice Pasce Pasce Pasce Fede with whole some doctrine Fede with vertuous conuersation Fede with liberal hospitalitie keping But many do so little passe of this latter Pasce that they passe it cleane ouer and make a double post of it so greatlye hath Mammon blinded their eies Fourthly for the singular loue and liberall benefites whiche your Lordship heretofore both freelye and frendlye without my desertes hath moste bounteouslye bestowed vpon me And woulde God it were or might be at anye time in my power if not otherwise yet with my humble and readye seruice to signifie my faithfull and well wishing hearte vnto your Lordship if not to the vttermoste yet in some parte as one who although power shall fayle yet shall good will euer preuaile Fyftly and finallye as I maye once conclude that youre honoure maye by a Bucklar and defence for this my laboure â–ª partelye againste oure common aduersaries the Papistes whiche withoute iudgement furiouslye condemne whatsoeuer pleaseth them not althoughe neuer so true and agreable to the worde of GOD Partelye againste oure Grosse Gospellers and pratlyng Protestantes whiche doinge themselues nothynge prayse wrthye enuye slaunder and backbyâ—e other mens frutefull laboures labourynge by thys meanes to seeme somewhat when in deede they are nothynge excepte we
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
Byshop of Rome euer after helde him content made no more businesse with them seing he had nought to say to the contrarye In the syxte article of the said coūcel it was also determined that in the Orient or Easte partes the Byshop of Antioche should be chiefe in Egipt the Bishop of Alexandria about Rome the Bishop of Rome and likewyse in other countreyes the Metropolitanes shoulde haue theire preeminence so that the byshop of Rome neuer had medling in those countries And in the nexte article following the byshop of Hierusalem which citie before had bene destroyed and almost desolate is restored to his olde prerogatiue to be chiefe in Palestine and in y e countrey of Iewrye which Church of Hierusalem if places should be regarded shuld be the chiefe For there was accomplished y e mystery of our redemption and Christ himselfe the eternall worde Sonne of God there preached in his own person and after his ascencion all the Apostles and Disciples c. Furthermore in y e councel Constantinople it was ordayned that byshops should not be troubled out from theyr diocesse nor one shuld meddle with an others iurisdiction but the bishops of Alexandria shuld haue the gouernance of the orientall parties the honoure of primacie reserued to the church of Antioche as it was ordayned in the Nicene councell And euen so that the byshops of Asia shoulde ouersee Asia and order all thinges pertayning to Asia Likewise that y e bishop of Pont shuld gouerne the diocesse of Pont. And the byshops of Thracia their diocesse so y t thys councell also denyeth Prelacie or Supremacie to Rome to the bishop thereof reseruyng euery diocesse to his own bishop Likewise in the Councell Mileuitane it was prouided that all causes concerning one prouince shulde be determined in the same Of these councells aforesayd it manifestlye appeareth that the byshop of Rome hath no such preheminence authority supremacie iurisdiction ouer al other bishops and ouer their prouinces and diocesse as he vniustly chalengeth and wickedly vsurpeth but that his power is only in Italy al other bishops being in al other pointes of like authoritie with him euery one hauing the same authoritie and power in hys owne diocesse that the Byshoppe of Rome hath in Italye Sainte Ciprian calleth the Byshop of Rome in his Epystles whiche he wrote vnto hym Brother to declare that they were of lyke authoritie and Fellow ministers in the laboure of the Gospell He maintaineth also with S. Austen that there is none which is Bishop of other bishops and that it is a great tyranny to desire to be Lorde ouer other bishops S. Gregory writeth expressely that he which would be bishop of al other bishops shal not haue the place of Christ in earth but of Lucifer shalbe very Antichrist himself He saith moreouer that to bee called the vniuersall bishop or head of all other bishops is contrary to the ordinaunce of y e gospel contrary to the decrees of the Canons yea saith hee it is a newe name and a name of blasphemie whereby y e honour of all priests is greatly diminished and abased He addeth moreouer that the name of the vniuersall bishop for y e gouernour of blessed Peter Prince of the Apostles was offred to the bishop of Rome at the counsel Chalcedonense yet notw tstāding none of all his predecessors woulde euer take vnto thē that name of singularitie neither wold thei cōsent to vse it lest while such priuate prerogatiue should be giuē to one mā all other priests should be defrauded of their due honor c. Greg. li. 4. epi. 76.78 And the aforesaid S. Gregorye willing to shew how greatly he abhorred the name of the vniuersall Byshop or Supreme head of the whole Church of Christ dispersed throughout y e world in all his letters Epistles called himself the seruaunt of Gods seruauntes which stile and māner of writing his successours do also at thys present vse but most falsely and vniustly being in dede in pride Lucifer in ambitiō Alexander in tyranny Nero and in al kind of wickednesse Antiochus Of these things aforesaid it is plain and euident y t thys supremacye vniuersall power whiche the Byshop of Rome chalengeth ouer all other Byshops is both forged fained and hath no ground in the worde of God nor in the auncient councels but with much labour corruption was at the last obtayned of that tyraunt Phocas y e Emperour through the suttletie of Pope Boniface the thyrd as we haue to fore heard not only to the great dishonour of Christ the alone head of his church but also to the vnworthy abasemente of the Ecclesiasticall ministerye as I may speake nothing of the losse of many thousand soules whiche being perswaded that the Popes authoritie is no lesse than he and hys trumpetters blow and boste haue put the affiaunce of theyr saluation in his pardons and ceremonyes But let vs beholde moe of theyr decrees whereby they haue stablyshed their tirannical power Pope Innocent the fyrst made a law that the Sea of Rome shuld be of greater authoritie than y e Sea of any other byshop throughout the world and that it shuld be lawfull for the sea of Rome to iudge of al other Seas but that one and alone Sea of Rome to be subiecte to the iudgement of none other In the yeare of our Lord. 408. Caus. 9. Quaest. 3. Nemo iudicabit Pantaleon Pope Iulius the fyrst in like manner made a decree y t if any man did suspecte his iudge he should appeale vnto y e sea of Rome as a place to iudge al mē but to be iudged of none In y e yere c. 338. Chron. Ioan. Tit. 2.9.6 cap. placuit Pope Stephan the fyrst decreed that whatsoeuer statutes y e church of Rome maketh they ought of al men necessarily to be obserued In the yere c. 361. Gratianus Dist. 19. Enimuero Pope Nicolas the fyrst decreed that the Popes lawes and letters shuld bee of equall authoritie w t the holy Scriptures In the yere of our Lord. 871. Anselmus Rid ▪ That same decree is also attributed but falsely to Pope Anacletus which liued c. 101. Chron. germ Pope Calicte the seconde made a decree that it is not lawfull for any man to dissent frō the church of Rome For sayth he as the Sonne came to do y e will of the father so must Christen men do the will of their mother whiche is the church of Rome In the yeare c. 1120. Dist. 12. Non decet Pope Marcellus ordayned that from that time forward a generall councell shuld be of no authoritie except the bishop of Rome do affyrme and allowe the same In the yere of our Lord. 304. Lib ▪ Concil Polyd. Vergil Dist. 17 Synodū This decree also is ascribed to pope Iulius the fyrst Ioan ▪ Laziardus Pope Clement ordained that no man should be frendly vnto
Philip King of Fraunce that he was Lorde of all thinges aswell temporall as spiritual thorowout y e whole world and that he therfore ought to haue receaued the kingdome of FrauÌ„ce at his hande which thinge forasmuch as the king had not done y e Pope wrote vnto him y t he had iustlye deserued to bee depriued of his kingdome so y t afterwarde this arrogant Lucifer and moÌ„sâ—ure of pride excommunicated Kinge Philip and gaue away his kingdoÌ„e to Albert the Emperor About the yeare c. 757. Pol. Virg. Pant. Pope Stephan y e seconde was y e first Pope that was caried about vpoÌ„ meÌ„s shoulders which thing his successors haue euersince diligeÌ„tli practised â–ª put in vse In y e yere c. 757. Pol. Vir. Panâ— Pope Cletus firste of all vsed in his letters these wordes Salutem Apostolicam benedictioneÌ„ In the yere c. 81. Chron. Ang. Pope Gregory the first vsed firste of all in his letters and bulles this title â–ª Seruus seruorum dei that is to say seruaÌ„t of the seruants of God which title his successors yet keepe but how truely who seeth not seing they labour to the vttermoste of theire power to haue the whole world vnder their girdle yea to compell princes kinges and emperors not onely to be their lackies but also to kisse euen their very feete Hee vsed this title in all his letters to represse the arrogaÌ„cye and pride of Iohn Patriarche of Constantinople which contrary to the doctrine of the Gospel and contrary to the decrees of the olde Canons presumed to vsurpe a newe name to himself and sought to be called the vniuersall bishop or head ouer all other bishops To shew that such a proud ambitious name ought vtterly to be detested of al spiritual ministers of whatsoeuer calling or dignitie they be the aforesaide Gregory in all his letters euer after named himself the seruant of the seruauntes of God In the yere c. 590. Ranulphus Cestrens Chron. This aforesaid Gregory sent Austen y e Monke w t certaine other into EnglaÌ„d to conuert and turne the english natioÌ„ vnto the Romish ReligioÌ„ Which Austen when thorow his hipocrisy couÌ„terfait holines he had won many vnto his purpose and had obtained of king Adelbright to be Archbishop of CaÌ„terbury and primate of al England weÌ„t into Wales where hee founde manye godly lerned byshops and preachers of Goddes worde which sincerely and purelye taught the doctrine of the holy Scripture and rightlye administred the blessed sacraments according to Christes institution whom thys aforesaid Austen the Monk labored also to the vttermost of his power to allure froÌ„ the sinceritie simplicity of christs religion vnto the Romish and popish superstitioÌ„ bosting himself to be a Legate of the most holy father the Pope seÌ„t froÌ„ Rome again made ordayned the chief bishop primate of al englaÌ„d and therefore he wylled them to obey him and his doctrine and to receaue y e most holy father of Rome and his catholike Religion But the Godly and learned Fathers boldely aunswered that they were alredy true ChristiaÌ„s and according to christs doctrine they gouerned theire Churches therefore they would neither obey him nor submit themselues to the aucthoritie of y t straunge Romishe Bishop nor yet receiue his supersticious ceremonies but continue as heretofore they had done in the simplicitie of Christes religion By this meanes this Monke Austen was compelled to depart his expectation not satisfied Notwithstanding this monstrous Monk afterward fouÌ„d the meanes such is the charitie of the bloudy papists greatly to annoy these Godly and lerned fathers bicause they would not obey his wicked deuilishe request For he complained to Kinge Adelbright that the Britaines called otherwise Welshmen woulde neither obey him nor anye man but onely the Archbishop of Carlion Which thinge when the King heard he was greatly moued and threatned to destroy them al writing to Elfride king of NorthuÌ„berland that he should come to him w t al the power that he might make and that he would meete him at Leiciter froÌ„ thence they would go into Wales and there destroye the Archebishop of Carlion and all those that had refused to obey Austen and his doctrine When the Godly fathers hearde of this and that the two kings with their armies approched to the ende for to destroy them they sent vnto the kings certaine holy and vertuous meÌ„ which went barefoote woolwarde with all humilitie meekenes desiring theÌ„â—tâ— cease froÌ„ so vngodly an enterprise But the kings were so sterne so wicked y t they woulde not once speake to those holy meÌ„ but slew them straightwaies euery one They spared them no more alas for sorow than the wolfe doth y e sheepe but cruelly and vniustlye murthered those saints of God so that thei were all martired y t came vnto theim being in numbre fiue hundred forty And from thence those kinges went vnto GaÌ„gor for to slea all y e Britanes that they might fynde But when the Britanes heard of it they assembled prepared theÌ„selues with all their power to fyghte with those kinges for the defence of their countreye and for the mayntaynaunce of Christen religion so that in that battell king Adelbright was slaine by y e iust iudgement of god and kyng Elfride was sore wounded and compelled moste cowardly to flye theyr whole armye also being vtterly discomfited wel nigh al slayne They that remayned toke them to their fete and fled so that by this meanes God gaue his seruaunts a glorious victorie ouer the popyshe enemyes Ex Chron. Angl. Such end O Lord geue thou to all thine enemyes that of malice and without repeÌ„taunce persecute thy seruauntes for the testimony of thy truth that the kingdome of Antichrist and y e pope vtterly subuerted thou maiest be knowen to be the alone Lorde and thy worde to be the alone veritie Of the Popes election POpe Nicolas the fyrst made a decree that if any maÌ„ would thrust himself into the sea of S. Peter not being chosen thereunto by such as ar appoynted for the electioÌ„ of the pope y e same shuld be iudged not Apostolicus but Apostaticus 49. Dist. Cap. Si quis Apostolice sedi Anno. 871. Pope Hadriane the first made a law that no lay persons should presume to entermedle with the election of y e pope 63. Dist. Cap â–ª Nullus laicorum An. 796. Pope Boniface the second made a decree that in the election of the pope the Clergye should be deuided from the coÌ„mon people In the yeare c. 529. Albertus Krempt Pope Leo the eyght ordayned that none should be admitted pope without the consent of the Emperor In y e yere c. 962.63 Dist â–ª Cap. In Synodo Chron. Pope Adriane the third was of such and so lustye courage that contrary to the order tofore vsed he made a decree that from henceforth the Emperours should
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
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
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
Blesensis sharplye wrote vnto the white Monckes of that tyme on thys manner By the testimony of the holy Scripture tenthes ar the tributes of the nedye soules And what an immunitie or fredome is this that ye haue agaynste al ryght that ye shuld be exempted and set at libertye from the paymente of â—ythes whereunto the landes were bonde before they wer yours which also hitherto haue alwaies bene payde to the Churches â–ª not by y e meanes making of any persons but bicause it was due to the Churche in that it is lande Nowe if the landes become into your possession whye should an other man therefore loose hys ryghte For by the common law the landes are come vnto you with all manner of charges Wherefore then vnto the greate damage hurte iniurye and wronge of other men doe ye procure your landes and pastures to be priuiledged that by this meanes ye may take awaye an other mans right against al equitye and iustice against al right and conscience Dyd not Abell offer to the Lorde the fyrst lynges of hys Shepe Are ye more ryghteous than he which was the first righteous of al men that ye should lift vp your self against the iustice of God By hys Prophetes God commaundeth that the tythes shuld be brought into hys barne but ye commaund that they shoulde be caryed away from his barne The ryghteous lawe of God commaundeth that the tenthes shuld bee payde to the Leuites whereof it necessarilye followeth that he doth resiste the ordinaunce of God that goeth aboute to take waye from the Ministers of the Churche theyr ryght of tythes c. And a little after he sayth Whatsoeuer priuileges be graunted vnto you of the churche of Rome yet doe I not thynke that it is expedient for you to do any thyng that is agaynste your conscience or to vsurpe y e thyng which is none of yours what if ye had a commaundement from that see of Rome that whersoeuer ye finde Clerkes priestes or monkes ryding it should be lawfull for you to vnhorse theÌ„ and to set them besides the saddle yea and to retayn the horses vnto your own vses Were it ryght and accordyng to good conscience that ye shuld thus doe What difference is there whether ye take awaye the horses or the tythes but that the tenth is a spiritual matter and therfore it is a more greuous synne to steale awaye the tythes than the horses yea it is playne sacrilege and an vtter robbyng of god and of hys Ministers When God coÌ„maundeth that tythes should be payd whoe can geue a dispensation contrarye to hys commaundemente When the lawe of God commaundeth one thyng and mans madnesse willeth the contrarye in thys pointe we muste obeye God more than men And when there be two lawes an outwarde and an inwarde lawe verely the inwarde lawe ought to preuayle and take place before the outwarde lawe euermore and that which a pure and clere conscience sayth vnto me ought more to be regarded than the outward commauÌ„demente of any man yea it ought to put awaye and to make of no force all manner of indulgences priuileges grauntes immunities liberties freedomes c. Whatsoeuer they be that man graunteth If the Children of Israel at the commaundement of the Lorde for recompence of theyr long seruice which they did to the vnthankfull Egiptians toke away from them theyr vessels of Golde Siluer yet is it not mete that you shuld draw this vnto your purpose excepte ye bee able to shewe y t the Lorde hath commaunded you thus to doe agayn that you haue long serued vs as Egiptians It is therefore better for you and more semely y t you cast away this your couetous ambition which greatly disgraceth the titles of your holinesse and y t you cause the people no more thus to speake euil of you and to be offended with thys your doings for the vniuste retayning of transitorye thynges Wo be vnto them by whom offence commeth Neyther bee ye of this opinion that your condition or state of liuyng shuld in any point be hyndred through the restitution of other mens goodes For if any thyng be diminished by this meanes of the temporal commodityes and profites the deuotion of the people whiche is nowe greatlye decayed towarde you shall recompence all that double and treeble But if in this behalf ye shewe your selues stubborn and froward and will by no menaes be blowed we will excommunicate and curse all them that eyther shall geue or sell vnto you anye thing wherof the right of tithes shuld come to the Ministers of Gods worde and we will also cry vnto the heauens and we wyll appeale vnto the throne of the hye iudge that this bonde of excommunication be not losoned tyll a redresse be had c. Petrus Blesensis Baâ—honiensis Archidiacouus in Epi. 78. Of Tythes and offryngs POpe Vrban the first ordained that the oblations of Christen menne should none otherwise be spente than in vse of holy churche and in helpe of the nedy Christians For they are saith he the vowes of the christiaÌ„s the price of syn In his time the church of Rome began fyrste to haue landes and rents and with the profit thereof the aforesaide Pope founde Notaries and Clearkes to wryte the liues and actes of the holy Saincts Before this time holy churche that is to saye Bishops priestes liued as the Apostles did and receiued only money to the vse of the poore and nedy Christians In the yeare of our Lorde 222. Ranulphus Cestrensis Chronica Pope Gregory the first ordained that the goods of the church should be deuided into foure partes The first to the bishop to fynde himselfe and his familie and to maintayne hospitalitie for the reliefe of such as are in necessitie The ii to the cleargy The thirde to poore men The fourth to the reparation of the churches In the yeare c. 590. Polichron Pope Paschalis made a decree that y e tenthes shoulde bee geuen to the priestes In the yeare c. 827. Qu. 19. cap. 1. Decimas a populo Pope Gregory the Seuenth made a streighte lawe that no temporal man should possesse any tenthes that be due to the church In the yere c. 173. Qu. 5. cap. 16. Decimas He pronounceth all such gilty of sacrilege and in daunger of euerlastyng damnation that withholde any tythes from the priests be they either bishops or kinges or any other persons The tenths saith he must nedes be paid according to this saieng of the prophete Malachy See that ye bring in all your tythe into my Barne that there maye be meate in my house Pope Calixte made a decree that if any Prince or other layâ—man toke vpon him either the disposition or the rule or yet the possession of any church goodes he should bee adiudged and taken for a committer of sacrilege In the yere c. 217. Caus. 6. Q. 7. Si
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
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
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
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
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
ought by their office to haue giuen their minde to the preaching of the gospell and the prouision making for the poore set all their pleasure on pleasaunt singing not caryng how they liued afore god so that with their voyces they might please y e world He was therefore compelled to make a decree that all suche as be in the holy ministery should from thenceforth vnder the payne of excommunicatioÌ„ geue their minds no more to singing but apply themselues to the studies of the holy scriptures and the reading of the gospell In Regist. part 5. cap. 44. Undoubtedly sayth S. Gregory true prayer câ—Ì„sisteth not in the voyce of the mouth but in the thoughts of y e heart For our words do not make the voices the pithier of y e greater force to come vnto the most secret eares of God but our desire and affections Therefore sayth the Lord in the gospel Enter into thy closette sparre the doore He sparreth the doore and prayeth in hys closet whiche holdeth his peace with his mouth poureth out the affection of his minde in the sight of god aboue Moral Lib. 22. cap. 18. S. Iohn Chrisostome also writeth on this maner It is the duty of a deuout mynde to praye to God not with the voice or with the souÌ„d of the voice but with the deuotion of the minde and with the fayth of the heart Agayne he saith the crieng of the voyce is not the worke in prayer vnto god whome we knowe that he beholdeth the secretes of the heart but the crieng of faith and the deuotion of a godly and pure mind Therfore the beste waye to pray is to pray with hart minde spirit soule and and inwarde man HoÌ„ 44. de Ioan. Paul Festo The Emperoure Iustiniane made a law that all byshops and priestes both in the time of diuine seruice and also in the ministration of the holy sacrameÌ„ts should with so open and cleare voyce pronounce all thynges in the tounge which the people vnderstand that they might therby be the better edified and also be the more feruently stirred vnto deuotion and prayinge to God For sayth he so doth the holy Apostle teache in his first Epistle to the Corinthians saying If thou geue thankes onely in the spirite that is to say in an vnknowen tounge howe shall he that occupyeth the roume of the vnlearned say Amen at thy thankes geuinge seynge he vnderstaÌ„deth not what thou sayest Thou verely geuest thankes well but y e other is not edifiedâ— And again in his Epistle to the Romans he sayth on thys manner to beleue with the heart iustifyeth and to knowledge with the mouthe maketh a man safe In consideration whereof sayth that Godly Emperoure it is conuenient that amonge other prayers those thynges also whiche are sayde in the holy oblation that is to saye in the ministration of the Lordes super or the hloy communioÌ„ of the body and bloud of Christ be vttered spoken with a loude voice of the deuout Byshops priest to our Lord Iesu Christ one God with the father and the holy ghost willyng theÌ„ to know that if they neglect any of these things they shall not only geue accoÌ„pt therof in y e dreadeful iudgement of the great God our sauiour Iesu Christ but we also hauing knowledge herof wil not be coÌ„tent nor leaue the things vnreuenged In constitut Authen 123. Guilihelmus Durandus sayth that the vse of singing was ordained for carnal and fleshlye men and not for spirituall and godly minded men Rat. di off Polidorus â—ergilius writeth on thys manner Howe greatly that ordinauÌ„ce of singyng brought into the Churche by Pope Damasus and Sainct Ambrose began euen in those dayes to be profitable Sainct Austen declareth euidentlye in the booke of hys Confessions where he asketh forgeuenesse of God bicause he had giuen more heede and better eare to the singing than to the weighty matter of y e holy wordes But now adayes saith Polidore it appereth euidently y t it is much lesse profitable for our commen wealth seyng our singers make such a chattering charme in the teÌ„ples that nothyng can be heard but the voice and they that are present they are present so many as are in the Citie being content with such a noyse as delight their eares care nothyng at all for the vertue pithe and strength of the wordes so that nowe it is come to this point that with the common sort of people all the worshippyng of God semeth to be set in these singsters although generally there is no kynde of people more light nor more leud And yet the greater parte of the people for to heare them boing bleating and yelling â—locke into the Churches as into a common gameplace They hire them with money they cherishe and feede them yea to be short they thinke them alone to be the ornamentes and precious iewels of Gods house c. Wherefore without doubt it were better for religion to cast out â—f y e churches suche chatteryng and â—anglyng â—ayes or els so to appoynt them that when they sing they should rather rehearse the songes after the manner of such as reade than followe the fashion of chatteryng charmers whiche thyng S. Austen in his aforesayde booke doth witnesse that S. Athanasius Byshop of Alexandria dyd in hys diocesse and he commendeth him greatly for it Lib. 6. de inuent rerum Cap. 2. Cornelius Agrippa writeth of singing in churches on this manner Athanasius dyd forbyd singing in hys Churches bycause of the vanitye thereof But Ambrose as one more desyrous of Ceremonyes and pompe ordayned the vse of singing and makyng melodye in Churches Austen as a man indifferent betwixt both in hys booke de confessionibus graunteth that by this meanes he was in a greate perplexitie and doubt concernyng thys matter But nowe a dayes Musicke is growne to such and so greate licentiousnesse that euen at the ministration of y e holy Sacramente all kynde of wanton leude trifelyng songes with pipyng of Organs haue theyr place and course As for the diuine seruice and common prayer it is so chaunted mynsed and mangled of oure costlye hired curious and nise Musitions not to instructe the audience withall nor to stirre vp mens mindes vnto deuotion but with an whoryshe armonye to tickle theyr eares that it may iustly seme not to be a noyse made of men but rather a bleating of brute beastes while y e children ney discant as it were a sorte of coltes other bellowe a tenoure as it were a companye of oxen other barke a counterpoynt as it were a number of dogges other roare out a treble lyke a sort of bulles other grunte out a base as it were a number of hogges so that a foule euel fauoured noyse is made but as for the wordes and sentences and the very matter it selfe is nothing vnderstranded at all but the authoritye and power of iudgemente is taken
For they are sayth he holy and precious tinhges yea and reliques Guil. Durand Pope Pius the firste commaunded that if any of the Sacramentall wyne should chaunce to fall vpon the grouÌ„d or vpon any other place the priestes should licke it vp with their tonges In the yeare c. 147. Durand Lib. Concil Pope Stephen the first ordained that a priest in his diuine seruice should vse none other but halowed garmentes In the yeare of our Lord. 261. Sabel The same pope also appointed that the priestes should not weare their halowed garmeÌ„tes but only in y e tyme of their diuine seruice Faâ— Temp. DuraÌ„dus Pope Innocent the thyrde bearynge rule it was decreed in the Councel Laterane that men must beleue that although the wordes whiche are recited in the Canon of the Masse be not rehearsed of the Euangelistes in theyr Gospels yet were they spokeÌ„ of Christ deliuered to his Apostles their successoures and be of equall authoritie with the holy scriptures In the yeare c. â—â—95 Dec. 3. tit 41. Cap. 6. Chron. Pope Adrian the first in a Councell holden at Rome made a decree that the OccideÌ„tall or weast Churches thorow out all Europe al other fashions of Matteâ—syng and Massyng set a parte and vtterly put away should onely vse that kinde of seruice which Pope Gregory the firste had tofore ordayned In the yeare of our Lord. 796. Nauclerus Sigesbert Durandus Achiles Carolus Magnus the Emperoure dyd not a little helpe to bryng this matter to passe For he dyd not only coÌ„mauÌ„de by publique edicts y t the decree of y e romish bishop amoÌ„g the which Gregoryes seruice hath not the least nor the lasts place should be obserued and kept thorowe out al the Empyre of Rome but he himself also was a most diligent setter forth of the same For he ran about from place to place thorow out all the prouinces of the Empyre compelled all the priests whether they would or not to receaue the seruice which Pope Gregory appointed yea and y t not only with threatning manacyng wordes but also with emprisonment Ioan. Nauclerus Guilielmus Durandus Iacobus de voragine in the life of Pope Gregory the firste telleth a tale concerning this matter In tymes past saieth he when the seruice whiche Ambrose made was more frequented and vsed in Churches than was the seruice whiche Gregory had appoynted the Bishop of Rome called Adrianus gathered a Councell together in the whiche it was ordayned that Gregoryes seruice shoulde be obserued and kept vniuersallye whiche determination of the Councell Charles the Emperoure did diligentlye put in execution whyle he raÌ„n about by diuerse prouinces and enforced all the Clergye partlye with threatnyngs and partly with punishementes to receaue that order And as touchynge the bookes of Ambrose seruice he brent them to ashes in all places and threwe into prison many priests that would not consent and agree to the matter Blessed Eugenius the Bishop commyng vnto the Councell founde that it was dissolued three dayes before his commyng Notwithstandyng thorowe his wisedome he so persuaded the Lord Pope that he called agayne all the Prelates y t had bene present at the Councel and were now departed by the space of three dayes Therfore when the Councell was gathered agayne together in this all the fathers did conseÌ„t and agree that both the maâ—â—ebokes of Ambrose and Gregory shuld be laid vpon the altar of blessed Peter the Anâ—â—le and the Church doores diâ—igenâ—ly shut and most warely sealed vp with the signets of many and diuerâ— Bishops Againe that they should all the whole night geue themselues to prayer that the Lorde myght reuele declare open and shewe vnto them by some euident signe or token whiche of these ii seruices he woulde haue vsed in the temples Thus they doyng in all points as they had determined in the morning opened y e church doores and founde both the Missals or massebookes open vpon the altare or rather as some saye they found Gregoryes massebooke vtterly plucked a sunder one pece from an other and scattered abroad into thys and that place As touchynge Ambrose booke they onely found it open vpon the altare in the very same place where they had toforâ— layd it By this signe they thought theÌ„selues sufficiently instructed taught of God that the seruice which Gregory had made ought to be set abroade and vsed thorowout all the world and that Ambroses seruice should only be obserued kept in hys owne Church which is at Mediolanum where he sometymâ— was Byshop Hereof came it to passe that Gregoryes seruice hath onely place nowe a dayes in the greatest parte of Europe Iacobus de voragine in vita Gregorij primi Guil. Durand Thus hast thou most geÌ„tle Reader howe the masse was begotten conceaued borne euen anone after the Apostles tyme if all be true that the Historiographes write Thou hast also how the masse grewe vp in continuance of time and was encreased by diuerse popes euerye one puttyng vnto it theyr owne fantasye tyll at the laste it was full finished by Pope Gregory the first about the yeare of our Lord. 600 euen aboute the very tyme when Mohommetes secte began in the East parte of the worlde and papacye in the weste Notwithstandyng from Pope Gregoryes dayes vnto the tyme of Carolus Magnus the forme of Gregoryes Masse was vsed onely in the Citie of Rome and in the diocesse of the same aboute two hundred yeares FroÌ„ Charles the great vnto y e tyme of Charles the fift the Masse rained ruled ruffled triuÌ„phed as a moste puissant and myghty Queene not onely in Italye and Germany in Fraunce and Englande but also in all the Churches of the weste part of the worlde about 700. yeares But in y e daies of the Emperour Charles the fifth and in the most florishyng reygne of the most blessed and Godlye Prince Kynge Edward the sixte Kynge of Englande Fraunce and Irelande c the Masse beynge an olde worne hagge full of sickenesses and disseases died was buryed and went down into Purgatory for the maintenauÌ„ce wherof she was moste chieflye deuysed and defended so that now neyther Germamanye nor Denmarke nor England nor Scotlande with many other countreyes and kyngdomes is anye more troubled w t her sorceries witchcrafts neyther are those her Chapplens the Massemongers and Purgatory rakers any more set a worke or had in price And although the Masse seeme yet to pant and to breathe in some places as though she woulde be glad to recouer lyfe and to lyue yet a lyttle longer in thys worlde yet forasmuche as she is no God but an Idoll of all moste vayne she shall neuer so ryse agayne that she shall recouer her olde strengths dignities but rather shall decay dayly more and more and suffer those worthye and deserued plagues which God threatneth her in the reuelations of blessed S. Iohn For this
prophecie of our Sauiour Christ shall for euer euer abide true Euery plaÌ„t that my heauenly father hath not plaÌ„ted shall be plucked vp by the rootes Of the Massing Priest FOrasmuche as no man hath authoritie and power to consecrat make and offer the body and bloud of Christ as the Papistes teach but he onely whiche is a priest lawfully made and appointed no neither Aungels nor Archaungels neyther blessed Mary nor any Sainct in Heauen Pope Gaius the firste of that name ordayned that he whiche shoulde be a Massemonger or Godmaker that is to saye a prieste shoulde as it were by degrees ascende and come vp vnto the order of priesthoode Therefore he appoynted that suche one as woulde be a priest and saye Masse shoulde fyrst of all be a doorekeper secondelye a Reader thyrdelye an Exorciste or Coniurare fourthlye an Acholute a lyghter and carier of Candles fyftlye a Subdeacon sixtly a Deacon and seueÌ„thly a priest Plat. Polid. c. Pope Calixte the fyrst appoynted y t y e aforesayd orders shuld be geueÌ„ foure times in the yeare y t is to say at y e Embring dayes whereas before they wer geuen only in y e moneth of December so y t whosoeuer wil be a Massing priest must diligently attend vpoÌ„ those times Plat. Valent. Vannius Pope Boniface the fyrst made a decree y t no man shoulde be made a Massyng Prieste before he were thirtye yeres of age Grat. Dist. 78. Cap. Si quis triginta Pope Zacharius the fyrst notwithstaÌ„ding fearyng that Ladye Masse would wante Chaplens and customers dispenseth wyth the former acte and graunted that a man might bee made a Massyng Prieste at the age of .xxv. yeares if necessitye so required Lib. Concâ—l Pope Anicetus ordayned y t the Massing priest should weare no long haire nor bearde but y t he should haue Aures patentes and y t he shuld haue his crown shauen as rounde as a bowle Gratian. Dist. 23. Cap. Prohibere fratres Plat. Pope Leo the fyrst made a decree y t no man that is bonde should be admitted to be a Massemonger Dist. 54. Cap. Episcoporum Nullus Pope Bonifacius the fyrst commaunded y t no banckeroute or endebted person shuld be admitted vnto y e Clergye Plat. Lib. Concil Pope Calixt y e first appointed y t whosoeuer wil take vpon hym the order of a Massing priest must forsweare mariage leade a single lyfe Grat. Dist. 27. Ca. Presbyteres Nauclerus Pope Gregorye the fyrst made a decree y t none y t had bene twice maryed shuld be admitted to be a priest Dist. 33. Cap. Maritum duarum Pope Gelasius the fyrst ordained y t no dismembred person shuld be admitted vnto y e order of priesthode Grat. Dist. 55 Cap. Si euangelica Pope Clement the fyrst appoynted y t the priest after he had sayde Masse should continue fastyng by the space of three houres before he eyther eate or drinke Dist. 2. de consec De tribus Gradibus And Gratianus witnesseth that a priest also ought to come to Masse fasting De cons. Dist. 2 Can. Liquido Item Cap. Sacramenta altaris Of the dignitie and power of the Massing Priest and of the honour that is due vnto hym be he good or bad PRiestes are worthye to be honoured of all men for the dignitie whiche they haue of GOD. For God hath geuen them power to bynde and to loose as it is written Whatsoeuer ye shall bynde vpon earth shall also be bounde in heauen And whatsoeuer ye shall losen vppon earth shal bee losoned also in heauen For a priest after a certaine manner is lyke Mary the Virgine And thys is declared by three thinges Fyrst as the blessed Virgine dyd conceaue Iesus Christ by fyue woordes as is it mentioned in the Gospell of Luke Fiat mihi secundum verbum tuum So lykewyse the Prieste maketh the true bodye of Christ by these fyue woordes Hoc est enim corpus meum And as whole Christ immediatly after the consent of Mary was in her wombe so lykewyse immediatly after y e pronunciation of y e wordes of consecration the breade is transsubstaÌ„tiated turned into y e true body of Christ. Secondly as the blessed Virgine after shee had broughte forth Christ dyd beare hym in her handes layde hym in y e maunger so likewyse y e priest after the consecration immediatly lyfteth vp the body of Christ and laieth him down again beareth him handleth him in his hands Thirdly as y e blessed Virgine was saÌ„ctifyed in y e wombe before she conceaued Christ so likewise y e priest receaueth orders is annoynted before he consecrateth For without taking orders he could consecrate nothing and therfore a lay-man although he be neuer so holy can do nothing in this matter although he should pronounce the wordes of consecration In consideration whereof we must know y t the dignitie of priests after a certayne manner doth farre excel the dignitie of Angels For power to make y e body of Christ is geueÌ„ to none of the Angells so that the baseste and moste inferioure prieste in the worlde can doe that whiche the greatest and highest Aungell in heauen can not do Therefore Barnarde sayeth O the worshipfull dignitye of priestes in whose handes the Sonne of God as in the Virgines wombe is incarnate Wherefore Austen sayeth that in the consecration of the holy hoste all the heauenly courte serueth hym that is to say the priest and the Lorde of heauen commeth downe vnto hym Ambrose therefore also sayth writing vpon Luke Doubte thou not but y t the Angels are there present when Christ is present vpon the altare so y t priests are to be honoured aboue all Kinges Princes Knyghtes and men of Nobilitie For a prieste is higher than Kynges more blessed and happye than Aungells beyng the maker of hys maker and therefore he is worthye to bee honoured c. Yea let it be graunted that the priest bee euill yet is he to be honoured for y e dignitye of priesthoode as it is declared in the decrees Priestes although they bee euill yet ought we to honoure them for the sacramentes sake 1. Quaest. 1. Sacramenta c. Sermones Discipuli in Sermon 28. De honore As there are nine quiers or orders of Angells in heauen so like wise ar there nyne dignities of priestes Fyrst Priestes are aboue all Kynges and Princes of the earth as God sayeth by Ieremye I haue set thee thys daye ouer Nations and Kingdomes And this to bee true appeareth thus The dignitye of the prieste is such and so great y t it lyeth in his power to consecrate and make Kinges but all the Kynges of the worlde are not able to make one Priest And for a profe thereof that priestes be greater and of farre more excellencye than Kinges are it is to be noted y t there is no Prince so greate whiche doth not bowe
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
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
vnderstaÌ„d according to y e dignitie and excelleÌ„tnesse of the masse The second vertue is that the holy aungels be glad to be nighe vnto y e person in kepyng hym wheÌ„ he hath heard masse as Dauid sayth god dyd coÌ„mauÌ„d his Aungels to kepe and preserue you in all your wayes and busines The thirde vertue is y t the man beholding with deuotioÌ„ reuereÌ„ce y e holy Sacrament in the masse as S. Austen â—aith god doth geue him y e fame day al thynges necessary for hys body Item vaine wordes vnaduised othes be for geuen pardoned and he is preserued from sodayne death A man doth lese no tyme while that he doth heare masse All the steps in commyng and in goyng be compted of the holy Aungell And if the man dye the same daye that he hath herd masse without receyuyng the Sacrament God shall compt it as spiritually receaued The fourth vertue is that a person beyng in sinne oftetimes in the Masse tyme by the presence of the holye Sacrament doth receaue a good inspiration so that from thenceforth he doth conuert hym from hys sinnes as the good theef vpon the crosse Mary Magedalene afore the feete of our Lord. If they had not bene present with oure Lorde peraduenture they shoulde not haue had pardon of their sinnes The fifte vertue or fruite is that a man hearing masse deuoutly receaueth spiritually the SacrameÌ„t so that he desire it deuoutlye And so it maye chaunce that a man hearyng masse deuoutlye shall obtayne more grace â–ª than the priest whiche doth it For the priest is not alwayes equally well disposed And so may a man euery day receaue the holy Sacrament spiritually â–ª The sixte vertue is that the man hearyng Masse and beyng in the state of grace is partaker of all the masses done thorowout all the worlde And that is more or lesse after as the man is in the loue and fauour of God For it is one of the Articles of the holy Catholike faith as in the Communion of the holy Churche The seuenth vertue is that the prayer of them whiche do heare Massâ— is sooner hearde and accepted of God in the masse tyme than at any other tyme. For then the priest and the holye Aungels which beabout the altare do helpe you to pray The eight vertue is that the soules being in Purgatory whiles y â— the man doth heare Masse and doth pray for theÌ„ haue a singular absolution during the same Masse For there is nothing that doth bryng them so shortly out of the paines of purgatory as to cause to say or to heare deuoutly Masse for them The ninth vertue is that it is better to heare one masse in our life time thaÌ„ to cause an hundred to be sayd or heard for vs after our death And y e it is better that a man cause a masse to be sayd for him in his lyfe than an hundred after his death the reason is this For a maÌ„ may now deserue and merite much with a Masse but not after his death For then he doth only finde y e whiche he hath deserued in his life And hundred thousand masses now done caÌ„ not augment one moment of glory ioye after this time But by a masse whiche I doe heare I may obtayne that I shal not come in Purgatory But after our death the masse deliuereth onely from Purgatorye Is it not better then not to come in purgatory than when a maÌ„ is there to tary and looke for ayde and helpe to be deliuered The tenth vertue is y e a woman hearing masse deuoutly if it chaunce that shee do laboure of childe the same day she shall be deliuered without faulte y e more easely and with lesse payne For the holy Aungels be very busye and diligent about her Therfore al women being with childe if it be possible shall heare masse euery day For by the vertue of the masse y e frute or childe is preserued And they shall put their trust in the sacrament and in oure blessed Ladye the Mother of God and in none other thing The eleuenth vertue is y t al thyng that a maÌ„ doth enterprise after he hath heard masse shall prosper and come to good end agayne y e whiche the man doth eate drinke after he hath heard masse shal profyt more to the necessitye of nature The twelfth vertue is y t if the man die the same day y t he hath heard masse God shal geue hym a singulare grace which otherwyse he shoulde not haue had that is to say that God hymself or his Aungells at the laste houre of hys death shal helpe comfort hym as the man hath serued God at y e masse For it is written in the holy Gospel With what measure ye haue measured with the same also I wil measure you euerlastingly AMEN In the Festiuall also we reade thus concerning this matter S. Austen sayeth y t it profiteth greatlye all Christen people for to heare masse and specially for nyne causes and sayth in this manner of wise Quia illo die quo audierit missam necessaria cibaria conceduntur For that daye y e he heareth a masse he shall fayle no bodily foode or susâ—enaunce nor no necessary thing y t shal be belonging or appertayning vnto hym nor no let ne impediment shall he haue in hys iourney that he hath to goe or ryde whersoeuer he trauayleth The second cause is al venial sinnes be forgeuen hym by the vertue of the masse and idle wordes The thirde is y t if a man die it shall stand hym for hys housell The fourth he shal not y t day lâ—se his syght The fifte al idle othes that daye shal be forgeuen hym The sixt y t nay he shall die no sodain death The seuenth as long as he heareth masse he shall not waxe olde The eyght al hys steppes towarde froÌ„ward the holy church his good Aungel reckeneth to his saluation The nynth al the while y t he beholdeth the blessed sacrament all wicked spirites flee from hym and haue no power ouer him be he neuer so greate a synner In Stella Clericorum concernyng the vertue of y e Masse we finde these wordes Before al remedies wherwith the soules being in purgatory may be holpen the Masse farre excelleth Therefore sayeth Gregorye Oh howe great liuely gifte of God is thys For masse is neuer song or sayd but that two vertuous workes doe concurre and are brought to passe that is to say the coÌ„uersion of one sinner and the deliueraunce of one soule at the least oute of purgatorye Of Councells POpe Marcellus the fyrst made a decree y t no councel myght be lawfully assembled gathered together whether it be general or national without the bishop of Romes consent and assente In the yeare of our Lord. 304. Dift 17. ap Synodum Polydor. Bartholo Carrantza Libro Concil Pope Iulius Pope Damasus Pope Gregory ratifyed the same decree
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
him out draweth and al thoe y t therto procure or assente And all thoe y e purchasen letters of any Lordes court y e processe of righte maye not bee determined nor ended And all thoe y t the peace of y e land distrouble And al thoe y e bloude drawe of man or woman in violence or in vilonye or make to bee drawen in Churche or Churchyard wherefore the Church or Churchyarde is interdicted or suspended and thoe y t be against right of our Lord the King and al thoe that warre sustaine against the King wrongfullye And all thoe y t be common robbers rouers or man-slayers but it bee themselfe defendyng And thoe that beene agaynst the great Charter of the Kyng that is confyrmed of the Courte of Rome And all thoe y e false witnesse beare wronglye namely in cause of Matrimonye in what court so it be or out of court And all that false witnesse bring forth in righte of Matrimonye for to destroye man or woman or for to disherite any man of land or tenement or any other cattell And all false aduocates that for mede put forth any false exceptions or quarels through the which right of Matrimony is fordone or any other manner of right in steade of iudgement and al thoe y t for mede or fauour or for any other encheson maliciously mā or womā bryng out of their good fame into wicked or make them for to leese their worldly goods or honour or them put wrongfully to their purgation of the whiche was none before And al thoe y e maliciously distrouble or letten the right presentement of holy Churche there the very Patrone should present and all that therto procure with worde or deede or with false enquest or with other power And all that maliciously despisen the maūdement of the kyng to take a cursed man fro the time y t he hath lyen in cursyng lx dayes no remedie will seeke And all those y t their liueraunce purchase agaynst the right of holy Churche And that mede take for to distrouble peace there loue shuld be or charitie or strife maintaine with worde or dede and till they haue yelded again their mede that they toke of them they may neuer be assoiled And al those that hold houses māners gronges of parsons vicares or any other man of holye Churche against their wil or their attornies wil. And al thoe that any manner good moueable or vnmoueable awaye beare w t strength or wrongfully away draw or waste of the whiche cursing they may not be assoiled til they haue made satisfaction to whom the wronge is done And al thoe that any manner of goods with violēce or malice beare out of holy Churche stede or Abbeye or house of Religion whiche that therein is layde or done for warrandise or succoure or for to be kepte And all thoe that therto procure or assent and all thoe that them maintayne or sustayne and all thoe that haue layde hande on priest or clarke with malice but it be himselfe defendynge And all thoe that Sarrazens Coūce◠or helpe against Christendome And all thoe that their children wrongfully father wittingly or their children wittē any other mā with malice And al thoe y t wearry or slea their generations or their children destroye with drinkes or with any other crafte And al thoe that false money clippe or sheere them to aduauntage to disceaue any man with And all thoe that false the Popes Bull or counterfaite the Kings seale And al thoe that bye or sel with false measures or false waights that is to saye to bye with one sell w t an other And all thoe that false the kings standard themselfe witing And all thoe that any testament distrouble or therto procure with worde or with deede wherefore the deades will is not fulfilled And all thoe that forsweare them vpon the holydome willyng or witing for mede or for hate for to doe any man or womā to lose their worldly goods or honor And all robbers or rouers openly or priuily by daye or by night or any mans good steale wherefore they were worthye to haue iudgemēt And all thoe y t withhold any mās good that haue bene spered axed for thrice in holy church themself weting And all those that distrouble the peace of holy Churche or of the land and all fellons and thoe that them maintaine And all false conspiratoures al false forswearers in assises or in any other court And al those y t any false plaints put forth against the fraunchise of holy Church or of the king or of the realme And all those that offringes that bene offred in holy Churche or in any other sted within the prouince of Caūterbury witholden put away in any other place agaynst the wil of the parson or vicare or theyr attourney in the parishe y t it is offered in And al those that their goodes awaye geue for dread of death in fraude of holye Churche or to forbeare their debts paying al those that such giftes take or therto helpe or Councel And all those that let or hinder prelates or Ordinaries for to hold consistory Session or chapiters for to enquire of sinnes of excesse in good amendemente of mans soule And all witches and all that on them beleue al heretikes that beleue not in the Sacrament of the altare that it is gods owne body in flesh and bloud in forme of bread and al other Sacraments that touchen health of mans soule And all iuglars vsurars that is to say y t if any man or woman lend their cattell vnto man or woman for any auauntage to take by couenaūt more thā their own and if there be any such found in town or citie the citie or the towne should be enterdited by the old law and nouther done their Masse nor Sacrament vsed til he were out thereof And al thoe y t withhold tithes or withdraw theyr tithes witingly or maliciouslye to the harme of holy Church or tithes letten to be geuen of the goods which y t bene commaunded to be geuen by the lawe of holy Church y t is to say of al fruites of yardes cornes herbes that waxe fruites of trees of all manner beastes y t be newing of wolle lambe these in time of yeare of swannes gees dowes duckes of bees hony waxe of hay also as often as it neweth of flaxe hemp of windmils and of all manner mils of all manner of marchaundise of chaffaryng men and of men of craft And all those that maliciously or wittingly any other withhold the which ought to be giuen to holy church and thoe that therto procure in word or in dede Modus fulminandi sententiam PRaelatus Alba indutus cum ceteris sacerdotibus in ecclesia existentibus cruce erecta candelis accensis stans in pulpito pronuncient verba quae sequūtur Whiche is thus in Englishe The manner
any other thing Also al thoe that letters purchaseÌ„ in any lords courte that no processe of right may be determined ne iudged in holy churche courte Also al thoe y e bloud drawen of any man or woman in violence or in any other vilonye in churche or in the churchyarde where thorowe y e churche or churchyarde is interdited polluted or suspended And all robbers rouers by day or by night that any maÌ„s good stelen for the whiche goodes a maÌ„ or woman were worthye to heare iudgement And al those that out of houses of holy church graunges personages or vicaries or any maneries of mens of holy church agaynst her will or her kepers wil any maÌ„ner of goodes with violence beren out of holy place church or abbey or any house of religioÌ„ which weren lefte there for sikernesse or succour for to kepe all that therto assenten Also al thoe that withholdeÌ„ a wydow her right or her dowry after her husbandes death or taken her good wrongfully All that procuren or geueÌ„ leue or commaundement any other to flea or to maime or to beate or by any other waye a greue any Ordinarye or iudge of y e lawe in body or in goods Al these aforesayd bene accursed with the greater curse Et cetera Many other pointes also longen vnto this greate sentence but I trowe to God it be no neede to rehearse here no mo Et sic finitur BUt thorowe authoritie of oure Lord God almightye our Lady S. Marye and all Saintes of heauen of all Aungells or Archeaungells Patriarches and Prophetes Euangelists Apostles Martyrs Confessours and Virgines also by y e power of all holy church y t oure Lord Iesu Christ gaue to S. Peter We denounce all thoe accursed y t we haue thus reckned to you And all thoe y e mayntayne hem in her sinnes or geuen hem thereto eyther helpe or councell so that thei bee departed from God and all holye churche and that they haue no parte of the passion of our Lord Iesu Christ ne of no Sacramentes that beene in holye Church ne no parte of the prayers among Christen folke but y e they bee accursed of God and of holy church fro the sole of theyr foote vnto the crowne of her heade sleapyng and wakyng sitting and standing and in all her wordes and in all her workes and but if they haue grace of GOD for to amende hem here in this life for to dwel in the payne of hel for euer withouten ende Fiat Fiat Do to the boke Quenche the candle Ring the bell AMEN AMEN Here folowe certayne Fragmentes of papistrye WE haue tofore heard where we entreated of the Lordes supper howe y e Pope Innocent the thyrde ordayned that the mysterye of Christes bodye otherwise called the sacramental bread should be kepte in churches continuallye vnder locke and keye to the entent to bee in a redinesse at all tymes leaste sayeth he they that are sicke shoulde wante y e spirituall comforte in the troublesome tyme of death Some curious fellowe peraduenture will here demaund why the sacramental wine is not also reserued and hanged vp as well as y â— bread seing Christ gaue thys generall commaundemente and sayde Drinke ye all of thys To thys question aunswereth Guilielmus Durandus saying The bloud of Christ is not reserued and kept for diuerse causes The fyrst is bycause wine which is liquide may easely thorowe negligence be spilt The seconde is bycause y t by the chalice whiche is on Maundye thursdaye receaued the ende of the olde lawe is vnderstanded The third is bicause y e body y t is reserued is not without bloude The fourth is that in y e the bloud is not reserued it is declared y e the olde sacrifice ought to cease For the bread signifyeth the newe testament but the wine signifyeth y e old testament To make euident prâ—se of this matter the Lord when he haâ— dronke sayde Consumatum est It is finished Therfore the chalice is receaued and the bread is reserued bycause the lawe hath now his ende the Gospel hath his beginning The fift cause is bycause Christ at the Lordes supper sayd Uerely I say vnto you I wil not from henceforth drinke any more of this frute of the Uine til I drinke that newe in the kingdome of my father He spake not of the body or of eatyng Yea we fynde that afterwarde he dyd eate part of the broyled fyshe and also of the hony combe but we do not finde that he euer dronke after Durandus in Rat. di off Lib. 6. Cap. 79. No bodye or Corps ought to be buried in the Churche or nigh vnto the place where the body and bloud of the Lorde is made but the bodyes of holye fathers whiche are called Patroni that is to saye defenders whiche thorowe theyr worthye and noble actes defende all the countreye Agayne Byshops and Abbottes and worthye Priestes and laye men whiche be of most highe holynesse As for all other they oughte to be buryed aboute the churche as in the yarde or in the porch or in y e voltes and suche lyke places as are nigh vnto the Churche Durandus in Ratio di off Lib. 1. When any Churche is to be halowed thys order muste be obserued Fyrst all the people muste departe out of the Church and the Deacon must remaine there onely hauyng all the doores shut faste vnto hym The Byshop with the Clergye shall stande withoute before the Churche doore and make holy water mingled with salt In the meane season within the churche there muste be set vp .xii. candles brennyng before xii crosses that are appoynted vppon the churche walles Afterwarde the bishop accompanied with the Clergye people shall goe thrice aboute the church without and the bishop hauing in hys hande a staffe with a bunche of Ysope on the ende shall with the same cast holy water vpon y e church walles and at euery time the bishop shal come vnto y e church dore strike y e threshold therof with his Crossierstaffe and say Tollite portas Principes vestras et eleuamiâ—i portae aeternales et introibit Rex gloriae That is Lifte vp your gates O ye Princes and be ye lyfte vp O ye euerlasting gates the King of glorye shal enter in Then shal the Deacon or minister that is within saye Quis est iste Rex gloriae That is Who is thys king of glorye To whom the Byshop shall aunswere and saye Dominus fortis et potens Dominus potens in praelio That is It is the Lord strong and mightie eueÌ„ y e Lord mightye in battayle At y e third time the Deacon shall open the church doore and the Byshop shall enter into the churche accompanied with a fewe ministers the clergye and the people abiding still without Entring into the church the Byshop shall saye Pax huiâ— domui That is Peace be vnto thys house And afterward the Bishop with
them y t are in the church shall saye the Letanye These thynges done there must be made in the pauemente of the church a crosse of ashes and sand wherin y e whole Alphabete or Christs crosse shall be written in Greeke and Latin letters After these things the Bishop must halow an other water with salt and ashes and wine and consecrate y e altare Afterwarde the twelue crosses y t are paynted vpon the church walles the Byshop must annoynt them with chrisme cōmōly called Creame These thinges once done the clergye and the people may frely come into the church ring the bells for ioye c. Ibidem Holy water proprely euen of her own vertue hath power and strength to expell and put out deuills And therefore it is sayde in the coniuration thereof That it maye be made a coniured and be witched water to chase awaye all the power of thee nemye yea to plucke vp that same enemye euen by the verye rootes c. Ibidem The manner and order of consecrating or halowing altars is this First the byshop muste beginne Deus in adiutorium meum intende Secondly he shall make holy water Thyrdly at y e foure corners of y e altare he shal make foure crosses with holy water Fourthly the Byshop shall goe seuen tymes aboute the altare and seuen tymes he shall washe the table of the altare or altare stone with holy water hauyng y e holy water sprinckle made of Ysope The churche also shall be sprinckled agayne with holy water and whatsoeuer holy water doth afterwarde remaine shall bee poured out beneath at the altare Fiftlye in the foure corners of the Sepulchre wherein y e Reliques are laide the Byshop shall make foure crosses with y e creame and y e Reliques shall be layde vp in a bagge with three graines of Franckencense and put agayne in the Sepulchre Then shall there be made in the middes of the Sepulchre a table with the signe of the crosse Sixtly the stone which is called the table shall be made mete and laide vppon the altare and being so made mete the Byshop shal annoynt it with oyle in fiue places and lykewise shall he afterward doe w t the Creame as it is sayd of y e oyle The Byshop also shal confyrme the altare in the forehead or forefronte with a crosse of creame and shal burne franckensence vpon the altare in fiue places Afteral these things be done y e altare shal be couered with fayre clothes And the priest may now lawfully sing masse vpon it when he will Ibidem The Apostolike See as Anacletus the Pope sayeth is the heade and the hanggell Cardo of all other Sees For as the doore is gouerned by the hanggell so are all churches gouerned and ruled by the authoritye of that See And therfore thei are called Cardinalls bycause y t by thē the whole churche is gouerned sicut ostium per cardinem as y e doore by the hanggel The prelate of y e see is called Papa y t is father of fathers namely the vniuersall bishop for he is the prince lorde and ruler of the whole church vniuersal And he is called Apostolicus bicause he occupieth y e roume of the prince of y e Apostle Peter He is also called Summus Pontifex y e highest bishop bicause he is y e head of al bishops frō whō thei as membres frō the head descend and al receaue of his fulnesse euen so many as he calleth in partem solicitudinis non in plenitudinem potestatis into part of the carefull trauayle but not into the fulnesse of power He is y e Melchizedech whose priesthoode farre excelleth al other Guili Durand In R at di off Lib. 2. In the administration of the Sacramentes some spiritual sanctification is geuen thorow the blessing or cōsecration of the garmentes of the water and such like Ibidem Priestes when they are ordered take of y e byshops hand a chalice with wine in it a paften with the hoste or singing cake y t by these instrumentes they may know y t thei haue receaued power to offer vp vnto God propiciatorye sacrifices euen the bodye and bloude of Christ. In consideration wherof when the byshop geueth these thinges vnto them he saith Take power to offer sacrifice vnto God and to singmasse both for the quicke and the dead in the name of our Lorde There is great difference betwene byshops and priestes For albeit there are six things which cōmonly pertaine vnto all priests y t is to say to catechise or teach or baptise to preache to make gods bodye to losen and to bynde yet belong there specially vnto the bishop nine things y t is to say to order clerks to blesse virgins to consecrate bishops to laye on handes to halowe churches to put down them y t ar to be degraded to celebrate sinodes to make crisme to halowe vestmentes or vessels There are other things also which appertain vnto y e office of a bishop as to cōfyrme children to geue the solemne blessing before the Paxe suche lyke Ibidem When the priest pronounceth these wordes of Christ Hoc est corpus meum Hic est sanguis meus This is my body This is bloude the bread and wine are conuerted and tourned into fleshe bloud with y e power of the word wherwith y e word was made flesh dwelled amōg vs wherwith he spake it was done he cōmaunded they wer made wherwith he chaunged a woman into a pillar of salt turned a rod into a serpent wherwith he chaunged the fountaines into bloud turned y e water into wine For if the word of Helias could bring downe fyre from heauen shall not the word of Christ thē be able to chaunge bread into flesh Uerely it is a greater thing of nothing to make y t is not thā to chaunge y t which already is into an other thing Yea it is a greater thing without al comparison y t God is made man and yet continueth still God thā the bread is so made fleshe y t it ceaseth to be bread That was once done by incarnation but this is continually done by consecratiō At y e pronoūcing therefore of the wordes of y e bread is by the mighty power of god transsubstantiated chaūged into y e substance of flesh The deuine materiall substance of this sacrifice is y e word whiche ioyned vnto y e element maketh a sacramente as y e word vnited to flesh maketh christ mā For it is to be noted y t in the body of christ he speaketh of the sacrament xi miracles are considered of y e whiche no euidente reason can be rendred and shewed although reasons made by similitudes may serue for this purpose The fyrst is y e bread wine are turned into the substance into y e body bloud of Christ wherof we alredy shewed certayn reasons An other reason also serueth for this purpose For both corporall meate
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