drinke is made fleshe and bloud by the meanes of nature It followeth therfore much more stronglye y t the self nature y t is to saye God is able immediatly to make y e bread should be tourned into hys bodye and y e wine into hys bloud The second miracle is y t the bread is daily transsubstantiated into the bodye of God yet there is no augmentation or increasing in God Reason proueth this thing to be true For al though I know any secret matter which I publish to many although al they thorowe my declaration know it yet in me alone or in my mynd there is neuer the more augmentation for al this The thyrde miracle is y t the body of God is dayly receaued and eaten yet is there made no dimunicion or lesing therof The reason If a thousand candles be lighted at my candle yet is there neuer the lesse light in my candle The widowe of Sarepta also did eate yet was there neuer the lesse meale in her pot nor oyle in her pytcher The fourth miracle is y t the thyng which is indiuisible and can not bee deuided is notwithstanding deuided remayneth whole perfect in euery part of y e sacrament This is proued by reasō In a glasse wherin any thing is represented shewed although it be deuided by parts yet in euery one of thē is y e same thing represented The fift miracle is y t the body of God taken receaued of the wicked is not defiled The reasō is this For neither is the sunne shining vpō fylthy places defiled or made anye thing y t worse The sixt miracle is y t the body of Christ which is the meate of life bringeth death to sinners Reasō proueth this to be true For those meats which ar good wholesome as capons good wine are hurtfull to thē y t are sicke feble in body The seuenth miracle is y t the bodye of Christ being receaued of the priest or of any other y ◠mouth of the receauer being shut is taken vp into heauē Reasō proueth this For Christ came out of the body of the virgine vncorrupt He rose also out of the graue being shut Agayn he came into the house where y e Disciples wer gathered the doores being shut The eyght miracle is y t although the body of Christ bee in comprehensible cannot be measured yet it is contayned in so little an hoste This maye be proued by this reasō Theapple of y e eye which is very little comprehendeth a great thing The ninthe miracle is y t one the self same whole bodye is in diuerse places and is receaued of diuerse at one time The reason For the word of mā also once vttered spokē according to the nature of the voyce is al whole together in y e eares of diuerse Moreouer he y t made the body the place maketh both to be in the one as he willeth Agayne the Moone the Sunne the light are in diuerse places are seene of diuerse The tenth miracle is y t the bread being transubstātiated turned into the substance of y e body of Christ y e accidentes of the bread do remayne y t is to say the weight y e coloure the sauor To shewe a reason in this behalfe by any similitude we can not The leuenth miracle is y t vnder the kinde of bread both is is receaued the body bloud of Christ yea whole Christ. Likewise vnder the kinde of wine is receaued both the body and bloud of Christ. The reason is thys Although at one dinner I eate both before I drinke after yet am I not coūted to dine twice Durand in Rat. If it be demaunded what it is y t the mouse eateth when shee knaweth and byteth the sacrament or what is consumed to ashes when the sacrament is burnt Pope Innocent the thyrd answereth and saith euen as the substance of bread is miraculously turned conuerted into the body of our Lord when it beginneth to be vnder y e sacrament so likewise after a certayn manner miraculously it retourneth and commeth agayne when the same body ceaseth to be there not y t that substance of breade cōmeth agayne which was turned into the fleshe of Christ but in the stead thereof an other thyng miraculouslye is made although suche accidentes might be without a subiecte and so eaten Guilielmus Durandus In. Rat. di offi Libro 4. Both the good and the euil eate the bodye of Christ but the good vnto saluation the euell vnto condemnation For excepte the euill also dyd eate the body of Christ the Apostle woulde not haue sayd He y t eateth vnworthely eateth hys owne damnation bicause he maketh no difference of the Lordes bodye Ibidem But what becommeth of the bodye of Christ when it is receaued and eaten It may be aunswered That if the corporall presence bee sought it muste bee sought in heauen where Christ is sitting on the ryght hand of God Notwithstanding for a tyme he dyd exhibite hys corporal presence y t he myght prouoke allure the Communicantes vnto the spirituall presence Therfore when y e sacrament is holdē tasted and eaten Christ is corporally present in sight in touching in sauour And so long as y e corporal sense is affected the corporal presence is not taken away But after y ◠the corporall sense in receauing fayleth the corporall presence is no more to be soughte but y e spirituall presence is to be retayned For whē y e dispensation is ended Christ goeth frō y e mouth to the heart For it is better that he goeth forth vnto the minde than that he shoulde goe downe vnto the bellye For he is not the meate of the fleshe but of the soule He cōmeth to be eaten not to be cōsumed to be tasted not to be incorporated He is eaten w t the mouth but he is not digested in the stomacke he refresheth the minde but he goeth not oute into the draught Ibidem The host is lifted vp of the priest at masse that the people not comming before the consecratiō but by this knowing that it is done may fal prostrate vpon the groūd worship Christ which is come doun vpō the altare according to this saying of y e Apostle In y e name of Iesus let euery knee bow c. Again that they should honour him with hart mouth as the apostle saith with the hart it is beleued vnto righteousnesse but with the mouth confessiō is made vnto saluation Ibidem Although vnder the kinde of bread y e bloude is receaued w t the body vnder the kinde of wine the body is taken w t the bloud yet after y e minde of pope Innocent the thirde neither the bloud vnder the kinde of bread nor the body vnder the kinde of wine is dronken or eaten For as neither the bloud is eaten nor the body dronken so is
auncient writers the Sacrament of baptisme was not commoÌ„ly ministred but at two tymes in the yeare that is to say at Easter and Witsontyde at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation In the yeare of oure Lorde 676. Lib. Concil Volat. Pol. Châ—on Pope Gregorye the firste made a decree that Monkes shoulde not baptise nor be Godfathers to children at their baptisme In the yere of our Lord â–ª 590 Sabell Pantal. D. Barns This decree did Pope Eugenius the thyrd renue In the yeare of our Lord. 1147. Lib. Concil Chron. The aforesayd Gregorye also ordained that NuÌ„nes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation Chron. Ioan. Stella Pope Calixte the seconde pronounced all suche excommunicated as toke money eyther for baptisyng or for burying In the yeare of our Lorde 1120. Ioan. Tilio Volat. Pantal. Pope Nicolas the first ordained that the sacrament of baptisme should staÌ„d in effecte althoughe it were ministred of a Pagane and Infidel In the yeare of oure Lorde 871. Achilles Dist. 4. De consecratione The same Pope made a decree that baptisme shoulde not be twyce ministred to one person Ioan. Philip. Bergom Pope Iginius decreed that children whiche were to be Christened â–ª shoulde haue a Godfather and Godmother for to be witnesses that they were baptised In the yeare c. 143. Lib. Concil â–ª Sabell Polidor D. Barns Pope Leo the third appoynted that when the childe is eyther christened or bishoped he should haue but one Godfather be it a man childe or a woman childe In the yeare of our Lord. 817. De consec Dist. 4. Capi. Non plures Guil. Durand Ioan. Stella â–ª Phil â–ª Bergom Pope Theodore the fyrste made a decree that no father should be Godfather to hys owne sonne or doughter nor no mother Godmother to her own sonne or doughter In the yeare of our Lord. 936. Ioannes Laziardus Item he ordayned that if any man were Godfather to another mannes doughter hys sonne myght not afterward take her to wife 30. Quest. 1. Cap. Non Oportet Pope Vrban the seconde made a decree that a man and his wife may not be Godfather and Godmother to one childe at Baptisme 186.30 Quest. 4. Cap. Quod autem Pope Alexander the thyrd ordayned that when it is doubtefull whether the childe be baptised or not he shoulde be baptised on this maner If thou be baptised I baptise thee not agayne but if thou be not baptised I baptise thee in the name of the Father and of the Sonne and of the holy Ghost Amen In the yere of our Lord 1161. Guilihelmus Durandus Pope Leo Pope Damasus and Saint Ambrose brought in the exorcismes coniurations the benedictions blessings with the other solemne ceremonyes Guil. Durand Pope Celestine made a decree that neither young children nor any other of what age soeuer they bee shall bee christened before y e priests thorow their coniurations breathings spittyngs saltings do driue the deuill out of theÌ„ In the yeare c. 428. Chron. Germ. Dist. 4. de Cons. Pope Clement the fyrst put oyle and creame to the baptisme and coÌ„maunded that all y t shall be baptysed should be annoynted therewith crossed in y e forehead In the yere c. 92. Chron. Lib. Concil Ioannes Laziardus Pope Siluester the fyrst also ordayned that al y t were baptised should be annoynted with oyle creame In the yeare c. 315. Plat. Volat. Sabell In the Councell Braccarense it was ordayned that there should be no money payde for oyle and creame â–ª wherwith y e infantes be annoynted in their baptisme Lib. Concil In the Councell holden at Chartage it was decreed y t a woman althoughe neuer so well learned maye not presume to baptise except necessitye compelleth Concil Durand In the councell Ilerdense it was ordayned that euery prieste that can not haue a fonte of stone maye haue any other conuenient vessell meete for that purpose Prouided alwaye that it be neuer after caryed out of the church Guili Durandus Of the Lordes Supper commonly called of the papistes The sacrament of the altare POpe Alexander the fyrste commaunded that only vnleuended bread shuld be vsed at the Lords supper In the yeare c. 119. Lib Concil Grat. Plat. Sabell Before that time the bread appoynted for the Lords Supper was indifferent whether it wer leuended or vnleuended Notwithstanding the Grekes from the Apostles tyme vnto this daye haue euer vsed leuended bread in the ministration of the Lordes Supper as they vse also wine only in their cuppe where as suche as be vnder the Pope customably mingle water w t the wine according to Pope Alexanders decree Pope Nicolas the seconde decreed y t the bread and the wine whiche are set vpon the altare are not only after the conseeration the sacramentes of y e bodye and bloud of Christ but they ar also the very self same body and bloud of our Lord sauiour Iesu Christ y t was borne of Mary the Uirgine so that the very bodye of Christ is there truly and vnfaynedly handled of the priests handes broken and torne on peces with y e teeth of y e faithfull In the yere c. 1961. De consecrat Dist. 2. Ego Berengarius Pope Innocent the third assembled at Rome in the councell Laterane a wonderfull swarme of spirituall smeared shorelinges to the number of .xii. hundred and odde wherof .viii. hundred at the least wer monkes fryers chanons and such other monkyshe monstures which with one consent for y e maintenaunce of theyr beastly idlenesse idle beastlinesse deuised confyrmed y e doctrine of transubstaÌ„tiatioÌ„ making it an article of our faith to beleue in payn of damnation that after the prieste hath whispered ouer y e bread wine a fewe latine words as Hoc est enim corpus meum Hic est enim sanguis meus c the bread is turned into the natural bodye of Christ fleshe bloud bone sinowes guttes loynes euen as he was borne of Mary the Uirgine and hanged on y e crosse Agayne the wine is turned into y e very naturall bloud of Christ which he receaued of Mary the Uirgine as it was shedde for our redemption on the crosse no substance of bread and wine remayning but the very substance of bread wine turned vnto the naturall substance of the body bloud of Christ onely y e accidentss of bread wine remaining this monsture of transubstaÌ„tiation was hatched and brought forth by Antichrist and his chaplaynes In the yeare c. 1215. Decret de summa trinitate Cap. Firmiter But as this doctrine of transubstantiation was vnknowen to the Church of Christ before y e wicked and vnlawfull assemblye of y e venimous dragon pope Innocent hys pestilent papistes euen so lykewyse
from y e beginnyng vnto thys daye would y e churche of the Grekes neuer receaue it but alwayes haue abhorred it as a newe straunge yea a deuelysh and damnable tradition of Antichrist as they in lyke manner woulde neuer admit that wicked exeâ—rable traditioÌ„ of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ nor the damnable and deuelyshe decree of the syngle lyfe of priestes althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe Pope Honorius the thyrd dyd not only commaunde y t the sacrament of the altare as the papistes terme it should be worshipped and kneled vnto of the people but also that it should be borne vnto the sycke after a most comely sort with al reuerence and honour yea and that with candlelight also thoughe it be at hye noone dayes In the yere c. 1214. D. 3 Tit. 1. Cap. 10. Lib. Concil Pant. Pope Innocent the thyrde ordayned that the sacrament of the altare should be kept in y e churches coÌ„tinually vnder locke and keye to the entent to be in a redinesse at al times least saith he thei that are sicke should want y e spirituall coÌ„fort in y e troublesome tyme of death In the yere c. Lib. Concil Chron. Pant. But in y e primatiue church there was no such reseruation and kepyng of the sacramental bread eyther for the sicke or for the hole as it is at this presente For in the Apostles tyme and manye yeares after if any bread remayned of the communion it was not reserued hanged vp in the Pixe to be worshipped as the vse is among the papistes brought in by the deuil and Antichrist but it was geuen to the poore people to eate And in the tyme of Hesichius of Origen as their commentaries vpon Leuiticus do testifye the bread that remayned after the coÌ„munion was brent to ashes And Clement Pope of Rome made a decree that if any of the sacramentall breade remayned after the Lordes Supper was once done the clarkes should not reserue it to be hanged vp and worshipped but consume and eate it The old custome was this sayth Euagrius in hys ecclesiasticall historie that when much of the holy partes of the vndefyled body of Christ our God did remayne that the young children whiche were wonte to goe to schole shoulde bee called to eate them And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians that after the communion whatsoeuer they lefte sayth he of the sacrifices he meaneth the sacramentall breade and wine they consumed it there together in the Churche eatyng their common Supper Pope Iulius the fyrst appointed that the Sacramente of the altare shoulde not be ministred with milke In the yeare of oure Lorde .338 Guili Durand Notwithstanding we read that in the tyme of Pope Innocent the eyghte it was suffered that the priestes of Norduegia mighte syng Masse with water for lacke of wine In the yeare c. 1484 Math. Palmer Pantal. Pope Innocent the third bearing rule it was ordained in the councel Laterane y t when soeuer the Sacramente of the altare is caryed aboute there shoulde be borne before it a bel ringing with a light to cause the people to knele down and worship it In the yeare c. 1195. Iacobus de visaco In the councell Arelatense it was decreed y t if any priest were negligent in keping the bodye of Christ so y t eyther mouse or any other beaste did eate it y t priest for hys offence shuld do penance fortye dayes Dist. 3. De. consecrat In the couÌ„cell Remense it was enacted y t whereas afore the manner was for the priests oftentymes to deliuer y e sacrament of Christes body and bloud to Laymen and to Laywomen yea to childreÌ„ for to beare it vnto the sicke the priestes from thenceforth shoulde no more so do but beare it themselues vnto them saying that it is an horrible and detestable thing for such to carye the holy body of the Lord to y e sicke whiche are forbidden to come into the Chauncel or to approche nye vnto the altare De consec Dist. 2. In a certayne councel holden at Rotomage it was decreed y t the sacrament should be geuen from henceforth neyther to Laymen nor to Laywomen in their handes any more but y t the priest should put it in their mouthes contrary to the vse and practise of the primatiue church and many hundred yeares after Lib. Concil Pope Boniface the second made a decree that at the ministration of the Lordes Supper the people the Clergy should be present not to be gasers but partakers of those holy mysteries In the yeare c. 529. Ioan. Stella Pope Anacletus decreed y t a priest whensoeuer he doth coÌ„municate shall haue two at the least to be partakers with him and that such as be present and will not communicate shal as vngodly persons be excommunicate and put out of the coÌ„gregatioÌ„ In the yeare c. 101. Grat. Plat. Phil. Bergom In the câ—uÌ„sell Antiochen it was like wise agreed that suche as were in the Churche and present at the common prayers heard the preaching of gods worde and yet refused to receaue the Lordes Sacrament they should be taken for none of the number of the true Christians Lib. Concil Pope Zepherinus appoynted that all that professe christ or beare the names of ChristiaÌ„s being of the age of twelue or thirtene yeres or vpwarde should at the least once in the yere as at Easter receaue the Sacrament of the body and bloud of Christe In the yeare c. 208. Plat. Sabell Volat. Laziard c. Pope Fabiane commauÌ„ded that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare that is to say at Easter at Witsontide and at Christmasse In the yere of our lord .242 Eusebius Plat. Sabell Volat. Ioan. Stella Pantaleon In the Councell Agathense it was decreed that those seculare men which did not receaue the Communion at Christmasse Easter and Witsontide shoulde not be taken for true Catholikes Lib. Concil There is a decree as Guilihelmus Durandus writeth that suche as ought to receaue the Sacrament at Easter muste abstayne ab amplexibus that is to saye from gyuing their wiues the due beneuolence as Sainct Paule calleth it three dayes afore and three or fiue or vii dayes after as though the acte of Matrimonye were vncleane when notwithstandyng the holy Apostle calleth Wedlocke honorable and the bedde vndefiled Rationale di off Of receauing the Sacrament vnder both kindes according to Christes Institution POpe Gelasius ordayned that all Christians be they spirituall or temporall as they terme them shoulde receaue the Sacrament of the body and bloud of Christ in both kinds according to Christes
institution and that if any would not so receaue it the same should abstayne from the whole In the yeare of our Lord .494 dist 2. de consecrat cap. Comperimus Pope Iulius the first also commaunded that the people should receaue the mysteries of Christes body and bloude accordyng to Christs institution both the breade and the cup one seuerall from the other as the Apostle sayth let a man examine himselfe and so eate of that breade and drinke of that cup. In the yeare of our Lord .338 de consecrat dist 2. cap. Cum omne In a certain councell holden at Basile it was concluded that according to christes institution the lay people also should receaue the Sacrament in both kindes And this decree was not onely established by the authoritie of the emperour Sigismund and the coÌ„sent of the other noble and learned men whiche were there present but it was also confirmed approued and allowed by Pope Eugenius the fourth In the yeare c 1430. Lib. Concil Chron. Not only in the primatiue churche but also in the time of S. Cipriane s. Hierome S. Ambrose S. Austen S Iohn Chrisost c. and many hundred yeares after the lay people receaued the SacrameÌ„t of Christes body and bloud vnder both kindes as they lykewise had the SacrameÌ„tal bread geuen theÌ„ in theyre haÌ„des and not put in theyre mouthes as the Papistes vse in these our dayes Are not these the wordes of saint Ambrose vnto the Emperoure Theodosius when he would haue receaued the Sacrament comming blustring and blowyng from sheding innocent bloud O Emperour saith he howe shalt thou with such handes take the holy body of the Lord With what folishe hardinesse shalt thou receaue in thy mouth the cup of the precious bloud seing that thorow the madnesse of thy wordes so muche bloude is wrongfully shed Seuen thousand men sayth the historye were slaine at the commaundement of the Emperour Tripar hist. Lib. 9. cap. 30 That this Emperour Theodosius was a lay man the Papistes themselues will confesse I doubt not Here then learne we two notable thinges one is that in the tyme off Ambrose the lay people accordyng to Christes institution receaued y t Sacrament vnder both kinds The second is that the lay people also had the Sacramentall bread geuen theÌ„ into theyr hande of the ministers and not thrust into theyre mouthes as the massyng Papistes vse at this daye but this godlye plant of Christe hath that wild bore of Rome with his Antichristiane and filthy pigges â—oted vp subuerted and destroyed Take eate sayth Christe Drinke ye all of this sayth he Matth. 26. Marke 14. Luke 22. 1. Cor. 11. All saith he and not priestes only The cup of the mysterie of Christes bloud was so frelye suffred before the tiranny of the Romish bishop preuayled that not onely it was ministred to auncient people but also to yong children as the monumentes of the olde writers do manifestly declare Cipr. in serm de lapsis The Grekes the Ethiopes and the Bohems with diuers other nations as histories make mention haue vnto this daye alwayes obserued and kepte the auncient and Apostolique maner of receuing the SacrameÌ„t vnder both kinds according to the institution and ordinauÌ„ce of y e Lorde Christ by no meanes obeying the wicked decree of y e bishop of Rome vnto the contrary Of receiuing the Sacrament vnder one kinde after the popes inuention POpe Innocent the thyrd as some write did firste of all forbid in the councell Laterane that the lay people should receiue the holy communioÌ„ of the body and bloud of Christ vnder both kindes about the yeare c 1215. Other affirme whiche I iudge to be more true that that wicked decree of taking awaye the cup of the mystery of Christes bloud from the laye people contrary to christes institution and commaundement was first of al grauÌ„ted confirmed and established in a couÌ„cel holden at Constance the xiii session where y e most famous clerk Iohn Wicklief our countrey man was condemned for an heretike the two learned men Iohn Hus Hieronymus de Praga were most cruelly and most vniustly murthered and brent also for heretikes of the bloudy Papists notwithstandyng the Emperours safeconduct for deniyng the Popish article of Transubstantiation and maynteyning the receyuing of the Sacrament vnder both kindes In the yeare c. 1415. This is worthie to be noted that the Papistes them selues in that theyr deuilish decree confesse and graunte that Christes institution is that the lay people shoulde receaue the Sacrament vnder both kinds and that in the primatiue Churche all the communicaÌ„tes did not only receiue the mystery of christs body but also y e mystery of Christs bloud one seuerall from the other according to y e institucioÌ„ of christ And notwithstandyng the premisses they straightly charge and commauÌ„de that from that time forwarde none of the Laytye shal receaue the SacrameÌ„t but onely vnder the kind of bread and that they must beleue certeinly and by no meanes doubt that the whole body and bloude of Christ is truely contayned as well vnder the kinde of breade alone as vnder the kinde of wine also that therfore it is sufficient for the laytye to receaue the Sacrament vnder one kynd and that whosoeuer froÌ„ that tyme fourth shall presume to receaue the Sacrament vnder both kindes except he be an holy annoynted or think of this decree otherwise than well he shall be taken iudged condemned and punished like an heretike accordyng to the appointment of the ecclesiasticall lawes that is to say brent to ashes as the good moÌ„ke of Eye in Suffolk was in the dayes of kynge Henry the eight O woluish and bloudy Antichristes A Christen man to be murthered for obeiyng the commaundemeÌ„t of Christ yea and that of them whiche will be taken for the heades of Christs church whiche also ought rather to shed theyr owne bloude than y t any iot or title of Gods worde should be left vndone O tirannye incomparable It is not lawfull eyther to put to or take ought froÌ„ y e testament of a mortall man if it bee once allowed and shal y e vile donghills of the earth presume to alter chauÌ„ge the blessed and euerlasting Testament of y e only begotten sonne of god which he sealed with his most precious bloud deliuered to his church to be inuiolably kept vntil his returne Drinke ye all of thys sayth Christ and not ye smeared shorelyngs only In a councell holden at Basile it was decreed y t not only the lay people but the priests also when they themselues make not Goddes body shuld communicate onely vnder one kynde In the yeare c. 1437. Of confyrmation or bishoppyng of Children POpe Clement the fyrst as the papistes fayne fyrste of all ordayned the confyrmation or byshopping of children and commaunded y t the childe being once baptised shuld as sone as is possible be bishopped For sayth he
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
consecration should communicate together if they woulde not that they should be excommunicate For so sayth he did the Apostles appoint and the holy Church of Rome kepeth that order In the yeare of our Lorde 217. Grat. de consec dist 1. cap. Paracta Item Can. Omnes This aforesaide constitution is also ascribed to Pope Anacletus De consec dist 1. cap. Episcopus Lib. concil In the primatiue Church saith Durande all that were present at the celebration of masses that is to say at the ministratiō of the Lordes supper were wont euery day to communicate that is to receaue with the minister the Sacrament of the body bloud of Christ bicause all the Apostles did drynke of the cup accordyng to this saying of the Lord Drinke ye all of this c. Againe he sayth Uerely the priest himselfe nowe eateth all the partes of the Host. Notwithstanding in certaine Churches he taketh one parte and distributeth the other two partes to the ministers that is to saye to the Deacon and Subdeacon accordyng vnto that whereof S. Luke maketh mention that Iesus in Emaus tooke the bread and brake it vppon the table and also as some say he did eate before the two Disciples and what remayned he gaue it vnto them ▪ He also afterwarde did eate part of the broyled fish and of the honycombe and the residue he gaue to hys Disciples And therefore after that the Deacon and Subdeacon haue communicated the clerkes and religious persōs come also vnto the communion that they also may be partakers of the holy Communion Afterwarde the people also doth communicate bicause Christ did not only eate with his Apostles which were fewe in number but also when he shoulde ascende into heauen he did eate with a multitude of hys disciples And a little after he sayth The high Byshop the pope receaueth one part of the hoste and geueth an other parte thereof to the Deacon with a kisse an other portion to the Subdeacon without a kisse c. Of these thinges aforesayd may we euidently perceaue that in times paste before papacye bare rule in the church of Christ the celebration of the Lordes Supper was not a priuate repaste of one alone but a banket of many accordynge to thys sayinge of the Apostle my brethren when ye come together to eate the Lordes Supper tary one for an other Agayne All we are partakers of one breade Pope Gelasius the first commaūded that the communion shoulde be ministred in both kindes to them that come vnto the Lordes table and that if any were otherwise affected they shoulde be put awaye from the Lordes table For saith he the diuision of one and the same mystery can not be done with out great sacrilege In the yere c. 494 De cons. dist 1. cap. comperimus A councell holden at Constance did first of all by publique law forbid that the lay people should receaue y e Lordes supper vnder both kinds charging and commaunding that from thence forth the layty shoulde communicate onely vnder one kind when notwithstāding the commaundement of Christ is farre otherwise Drink ye al of this saith he And Sainct Marke sayth They all dranke of it Here is no exceptiō of the laytye The holy Apostle saint Paule also whensoeuer he maketh any mention of the Lordes supper ioyneth alwayes the bread and the cup together not diuiding the one from the other after the doctrine of the pope In y e yere c. 1417. Lib. Concil Gabr. Biel. c. The Author of the postcommunion is not knowen saith Durandus Notwithstanding Platina maketh Gregory y e first Author of it So likewise writeth Ioannes Stella and Iacobus phillippus Bergomensis Pope Leo y e first brought in Ite missa est and Benedicamus domino with Deo gratias for a final conclusion of the masse so that now euery man may go home as wise as they came In the yeare c. 444. Michael Bucchingerus It is to be noted saith Durand that y e masse is ended three maner of wayes Firste of all by Ite missa est and that is in solemne feastes when Te deum laudamus and Gloria in excelsis is songe And it is so much to say Be packing homewarde For the wholsome sacrifice for mankynd is sent or offered vnto God Or it sheweth to the people that the masse or the prayers are done Or the meaning of Ite missa est is this Go after christ and folow him for we may not abide in this worlde but by good workes we must make hast vnto the country of heauen whiche thynge we maye easelye do for the sacrifice is sente to appease God y e father by the power whereof the helles are broken and the gate of paradyse is open Ration di offi Secondly the Masse is ended by Benedicamus domino and y t is on workyng dayes and generallye when there are no songes of gladnesse songe before whereby the people shoulde be allured and stirred vp to geue god thankes Agayne the masse is concluded by Benedicamus domino on all fasting dayes and lowe feastes Rat. di offi Thirdly the masse is finished by Requiescant in pace and y t is when they sing masse of Requiem for the dead And then ye maye not aunswere Deo gratias but Amen that is to saye So be it For reast is wyshed vnto them c. Rat. di off The councel Aurelianense ordayned y t the people should not depart out of y e church after y e masse be done til they be blessed of the priest Hereof commeth it to passe y t the people on the solemne feasts be blessed with an empty cuppe after y t the prieste hath dronke all vp Lib. Concil Guili Durand Pope Alexander the fyrst made a decree that the people should be sprinckled with holy water after Masse bee done that they may sayth he thereby be made holy pure and cleane In the yeare of oure Lorde 119. Grati. Platina Sabellicus Of these things aforesayd most gentle Reader whiche I haue truly and faythfully alleged out of the popyshe Chronicle writers mayest thou euidently see y t the Romishe and popyshe masse is not so auncient of so greate antiquitye as the Romanistes and papistes bragge but rather that it is a late and yesterday inuention Agayne y t it was not instituted of Christ nor of hys Apostles but fyrst of all clouted together of certayne Popes euerye man bringing in hys patch and at the laste beautifying it with straunge feathers like vnto Esopes crowe More than a thousand yeare was thys monstrous masse in patching before it culd be brought vnto any perfection if that may receaue perfection that is most of all imperfecte Uppon this wicked superstitious and Idolatrous masse are all monasteries colleges chauntries free chappels fraternities and all the sectes of Antichrist y t pope founded and builded purgatorye also and y e whole
ceremonies must alone be couÌ„ted worthy to beare office in the Church to be reputed and taken for the only pyllars of our mother holy Churche to be had in estimation aboue all men and to be reuerenced as Gods of all men and so many as be of contrarye opinion teaching that our whole saluation commeth only from God thorowe fayth in the bloude of Christ must be adiudged seditious persons sowers of discorde authors of new learning teachers of strauÌ„ge doctrine and heretikes But as I may by coniecture speake my minde coÌ„cerning this ceremonie I thinke verelye that as the ceremony of dealing holy bread on the Sondayes wherof we shal hereafter speake was ordained of y e fathers of Christs Church at that time to put the people in remembraunce of Christes body breakyng so lykewise at the same time was this ceremony of water sprinckling brought into the Churche to put the people in remembraunce of Christes bloud sheadyng on the altare of the Crosse for their sinnes But as the papistes in processe of time lost the signification of holy bread of al other ceremonies therfore ioyned vnto the certain doctrines of error false faith so likewise haue thei done in y e ceremonie of holy water They not knowing the cause of the first instititution haue fayned the holy water as they cal it to be of such and so greate vertue might and power that it is able to put away sinne to geue health both of minde body to make so many holy and pure as be sprinckled with it to geue abundaunce of thynges to dryue awaye deuils to chase awaye all the power of our ghostly enemye yea and to plucke him vp by the rootes and vtterly to destroy him with all his Apostatike aungels to put backe diseases to expell all corrupte and pestilente ayres to dispatche all y e guyles subtilties sleyghtes and disceates of the lurkyng enemye â—o banyshe al thynges that be contratye to the healthe prosperitye and quietnesse of all such as dwel in y e houses where it is sprinckled to geue securitie of hope corroboratioÌ„ strengthning of faith to bring the holy ghost at the laste what not Are not all these things read in their exorcismes coniuratioÌ„s of their bewitched salted water as we haue tofore hearde and in other Popishe treatyses Reade we not these wordes in their Popish primare which we are taught commauÌ„ded to say wheÌ„ we sprinckle our selues with y e water in the Church porche before we enter into y e Church Aqua benedicta sit mihi salus â— vita Praesta mihi domine per hanc creaturam aspertionis aquae sanitatem mentis integritatem corporis tutelam salutis securitatem spei corroborationem fidei nuÌ„c in futuro Whiche is thus Englished The blessed water mought be vnto me health and life Graunt me O Lord by thys creature of the sprincklyng of water health of mynde wholenesse of body defence of health safegarde of hope strengthnynge of faith now and in tyme to come And bicause this their dreame should be of the more credit they haue fathered those their lyes as they do many other of an auncient Byshop of Rome called Alexander the first whiche liued In y e yere c. 119. And here mayest thou see what a lying generatioÌ„ the Papists are as I maye speake nothyng of their pestilent and abhominable doctrine Of Holy Bread THe vse among the Christians was firste of all y t so many as came together into the church dayly for to pray and to heare the worde of God the same should also dayly receaue together the holye communion of the body bloud of Christ. But when the multitude that professed Christ began to encrease and waxed very great so that that order could not conueniently be obserued kepte the auncient fathers of Christes church made a decree y e all y e Christians shuld communicate on the Sondayes together and be no more bounde vnto the dayly communioÌ„ as they to fore were And here of commeth thys sentence of S. Austen Dayly to coÌ„municate I neyther coÌ„mende nor discommend but on the SoÌ„daies to receaue y e communion I would couÌ„cell all men WheÌ„ this receauyng of the communioÌ„ euery Sonday was not done with such deuotion sobernesse and grauitie as it ought to haue bene but thorowe that often coÌ„ming vnto it much dissolution lightnesse was shewed of diuerse people the Elders of Christes Church thought it mete for y t present tyme to take awaye the custome of receauing the communion euery Sonday to appoint that the Christians should receaue the communion together thrice in the yeare y t is to say at Easter at Witsontyde and at the feaste of Christes natiuitie But when this order also was not duly and reuerently obserued it was iudged and thought mete that the people shoulde commonly receaue the Lordes Supper but once in the yeare that is to say at Easter and that in the stead therof bicause the remembrauÌ„ce of Christs passion and death should not be forgotten nor his blessed body breaking and precious bloud sheadyng fall from the remembraunce of the people whiche is preached declared and set forth to the faythful at the Lordes supper by breaking and eating the bread and by pouring out by drinkyng the wine The Fathers of Christes Church instituted the ceremonies of holy bread and holy water to put the people in remeÌ„brauÌ„ce of Christes body breakyng and bloude sheding y â— as they see the bread whiche is distributed euery Sonday of the minister broken on many peces so they should set before the eyes of their mind the breaking of Christs body on the altare of the Crosse for the remission of their sinnes again that as they see the water sprinckled abrode so they should remeÌ„ber that Christes bloud was shed for them on the Crosse by the effusion and sheading wherof they be purged clensed and purified from al filthinesse of sinne iniquitie by thys meanes addresse themselues to be thankefull to God the Father for so inestimable and excedyng greate benefites giuen vnto them in the death of his Sonne And these ceremonies of holy bread and holy water at that tyme were not onely ministred to y e people of the Godly Pastors but it was also euerye Sondaye preached and declared vnto theÌ„ what the ceremonies signified and wherefore they were instituted of the rulers of Christes church eueÌ„ to put theÌ„ in remeÌ„braunce of Christes body breakyng and bloud sheadyng on y e altare of the Crosse for the remission forgiuenesse of their sinnes And it is not to be doubted but the Godly Ministers in those dayes did with sorowfull hearts minister those ceremonies to the people seyng that they for their vnthankefulnesse dissolution of lyfe were depriued of the holy communion of Christs body and bloud and fedde with ceremonies of mans inuention and dyd lykewise diligently exhort the people so to frame
their liues according to the rule of Gods worde that the Elders of Christes Churche seyng their repentaunce and amendement of life might thereby be occasioned to restore vnto them the holy and blessed communion which is the partaking of the body and bloud of Christ. Thus were the ceremonies not altogether vnprofitable to the people of y t age But it is in these our dayes farre otherwise For the ceremonies in the Popish Churches are stil retained but who knoweth the signification and meanyng of theÌ„ The bread is euery Sonday distributed and the water sprinckled but howe ofte is the death of Christe preached But as touching y e ceremonye of holy bread wherof we now speake it is become a vayne tradition and vtterly vnprofytable yea wicked and abhominable as all other popyshe ceremonyes are lykewise For where as it was instituted to put the people in remembrauÌ„ce of Christes body breakyng the priestes deale it vnto thys ende y t the people eating thereof shuld beleue to receaue health and saluation both of body and soule For these are the wordes which they vse in halowing the bread as they terme it takyng vpon them by thys meanes to make the creatures of God more holy than euer God made them Benedic domine hanc creaturam panis qui benedixisti quinque panâ—s in deserto vt omnes gustantes ex his recipeant tam corporis quaÌ„ animae sanitatem That is to say Blesse O Lorde thys creature of bread which didst blesse fyue Loaues in the wildernesse that al that taste of them may receaue healthe both of body and soule What other thyng is thys than to attribute the vertue of oure saluation to a pylde beggarly ceremony which alone commeth of y e meere mercye and gracious goodnesse of God to al men that repent and beleue in Christ Iesu hys onely begotten Sonne and oure alone Sauioureâ— If we maye obtayne health both of bodye and soule by their be witched bread then was Christ promised geuen conceaued borne circumcised persecuted and put to death for oure synnes in vayne yea then was Christ without cause made of God the Father vnto vs wisedome and righteousnesse and sanctifying and redemption y t as it is written He that reioyceth shoulde reioyce in the Lorde We knowe sayth the Apostle y t man is not iustifyed by the workes of the law but by the fayth of Iesu Christ and wee haue beleued in Christ Iesu that wee myght be iustifyed by y e faith of Christ and not by the workes of the lawe bicause no fleshe shall be iustifyed by the workes of the law If we be not iustifyed by the workes of that lawe which God hymselfe commaunded shall we hope to bee made ryghteous by the obseruaunces of mennes triflyng traditions croked constitutions idle inuentions drousye dreames fonde fantasyes antichristian actes deuilysh decrees 〈◊〉 O blasphemous Papistes Of Procession POpe Agapetus the fyrst commaunded the people to goe procession solemnely on sondayes other feastiual daies In the yeare c. 533. Platina Polyd. D. Barnes Guilielmus Durandus writeth that when the people goe a Procession the Belles are ronge to thys ende euen to make the deuills afrayde and to chase them awaye For sayeth he the deuills are wonderfully afrayde when they heare the trompettes of the church militaunt I meane the Belles euen as a Tyraunte is greatlye afrayde when he heareth in hys owne land the trompets of some myghtye Kyng that is his enemye And thys is also the cause why the church when there is any great tempest ringeth the Belles y t the deuills hearyng the trompets of y e euerlasting King shuld be afrayde and trudge away and cause no more tempestes to aryse c. Rat. di off Of Sensing POpe Leo the thyrde brought Sensing into the church In the yeare c. 796. Pol. D. Barns Pantal. Of Candles bearing on Candelmassedaye POpe Sergius otherwise called Pope Swinesnoute coÌ„maunded y t al the people shuld go on procession vpon Candelmasse day and cary candels about with them brenning in their handes In the yeare c. 684. Durand G. Achilles Howe thys candle bearyng on candlemasse day came first vp y t author of our english festiual declareth on thys maÌ„ner Somtyme sayeth he when the Romaines by greate myght and royall power conquered all the worlde for they had great dominion they were so proude y t they forgat God made them diuerse Gods after their own luste And so among al they had a God y t they called Mars that had beene to fore a notable Knight in battayle And so they prayed to hym for helpe and for that they woulde spede y t better of this Knyght the people prayed dyd great worship to his mother y t was called Februa after whiche woman muche people haue opinion that y e moneth February is called Wherfore y e second day of thys moneth is candlemasseday The Romaines thys nyghte went aboute the citie of Rome wyth Torches Candles brennyng in worship of thys woman Februa for hope to haue y e more helpe and succoure of her sonne Mars Then was there a Pope y t was called Sergius and wheÌ„ he sawe Christen people drawe to thys false Maumetrye and vntrue beliefe He thought to vndoe thys foule vse and custome and turne it into Gods worship and our Ladyes gaue coÌ„maundement y t all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship y t they dyd to thys woman Februa doe worship to our lady to her sonne our Lord Iesu Christ. So y t now this feast is solemnely halowed thorowe al Christendome And euery Christen man and woman of couenable age is bounde to come to church and offer vp their candles as though they were bodily with our Ladye hopyng for this reuerence worship y t they do to our Ladye to haue a greate rewarde in heauen and of her sonne our lord Iesu Christ and so they may be syker and it be done in cleane lyfe and with good deuotion c. Of Ashes sprincklyng POpe Gregory the fyrst ordained y t the people on Ashe wednisday shuld be sprinckled with halowed Ashes to put theÌ„ in remembraunce y t they are but earth duste and Ashes In the yeare c. 590. Anselmus Ryd Of Palmes bearyng POpe Gregorye the fyrst also appoynted y t Palmes shoulde bee borne aboute in procession on Palme Sonday Ansel. Ryd Of halowing Palmes Ashes Candles c. POpe Gregorye the fyrste in lyke manner deuised the halowing of Palmes Ashes Candles c. Durand Antonin Of Crepyng to the Crosse. POpe Gregorye the fyrst likewyse broughte into the Churche the Crepyng vnto the Crosse. Sigesb Antoninus Of the halowing of the Paschal POpe Zozimus ordayned that the Paschall Taper shoulde be halowed on Easter euen and set vp in euery paryshe church In y e yere of oure Lorde 414.
of thundring the senteÌ„ce THe Prelate hauyng on hys Albe with the other Priestes that are in the Churche the Crosse beyng lyft vp and the candels lyght standing in the pulpit let them pronounâ—e the wordes that folowe EX authoritate dei patris omnipotentis beatae Mariae Virginis omnium sanctorum excommunicamus anathematizamus diabolo commendamus omnes supradictos malefactores Excommunicati sint anathematizati diabolo commendati Maledicti sunt in villis in campis in vijs in semitis in domibus extra domos in omnibus alijs locis stando iacendo surgendo ambulando currendo vigilando dormiendo comedendo bibendo aliud opus faciendo illos a luminibus omnibus bonis ecclesie sequestramus diabolo damnamus in paenis inferni animas eorum extinguamus sicut extinguitur ista candela nisi resipiscant ad satisfactionem veniant That is to saye By the authoritye of God y e father almyghtie and of the blessed Uirgyne Marye and of all Sainctes we excommunicate we cursse and committe to the Deuyll all the aforesayde malefectoures and euyl doers Excommunicate mought they be curssed and giuen ouer to the Deuill Cursed be they in Townes in Fieldes in Wayes in Pathes in Houses out of Houses and in all other places Standyng Lighyng Rysyng Walkyng Runnyng Watchyng Sleaping Eatyng Drinkyng and whatsoeuer thynge they doe besydes We sequester them from the thresholdes and all the goodes of the Churche and we giue them ouer to the Deuill And let vs quenche their soules in the paynes of hell as this candle is now quenched and put out except they amende and come vnto satisfaction Finita sententia extinguat lumen ad terrorâ— pulsatis caÌ„panis That is to say When the senteÌ„ce is ended let him put out the candle to make the people the more afraide and ring the belles In an olde written boke I find thus written The Articles of the generall senteÌ„ce must be read foure times in the yeare openly in the Churche before all the people yea and that in the mother tong that is to say the first sonday of Aduent and the first sonday of Lent Trinitie sondaye and on the sondaye whiche is within the Octaues of the Assumption of the blessed virgine Mary And when the Priest hath read the Articles of y e general sentence let hym with all hast put out the candle which he holdeth in his hand and with great violence cast it away from him saying Auctoritate dei patris omnipotentis filij Spiritus sancti sanctae Mariae Matris domini nostri Iesu Christi sanctoruÌ„ Apostolorum Petri Pauli omnium Sanctorum sanctorum Canonum nostri Ministerij excommunicamus anathematizamus a Sacramentis sanctae ecclesiae a coÌ„munione corporis sanguinis domini nostri Iesu Christi sequestramus omnes illos vel illas qui praenominati sunt Et sicut extinguitur haec lucerna hominum ita extinguatur lumen eorum in secula seculorum nisi ad emendationem satisfactionem venerint Fiat fiat Amen That is to saye By the authoritie of God the father almightye and the Sonne and of the holy Ghost and of S. Marye the Mo of our Lorde Iesu Christ and of y e holy Apostles Peter and Paule and of al Saintes and of the holy Canons and of our ministerie we excommunicate we curse and we sequester from the sacramentes of holy church and froÌ„ y e coÌ„munion of the bodye and bloud of oure Lorde Iesu Christ al those men or women that are to fore named And as thys candle which meÌ„ vse is quenched and put oute so let their light be quenched and put oute worldes withoute ende excepte they amende and make satisfaction So be it So be it AMEN The priest must take hede sayth the olde written boke that he reade not on the foresayde sondayes the generall sentence at masse time after y e Gospel as certain vndiscrete priests do by this meanes interrupting the masse but he shal read it either immediatly after the aspersion or sprinckling of y e holy water or els after the procession Hereafter followeth a treatise of the articles of the generall greater curse found among other old bokes at Cantorbury in the parishe church of S Paule In the yeare c 1562. GOod men and women it is ordayned by the councell of al holy church fyrst of oure holy father the pope of Rome and his Cardinalls and by all hys councel and sithen of al Archbyshops and Byshops and by all the Clergye of holye church y t euery man of holy churche y t hath cure of mans soule that is to say persons vicares and paryshe priests should shewe among hys parishoners foure tymes of the yeare the articles that bene written in the generall sentence that is to saye the poyntes that longen to the greate curse The one daye is the fyrst sondaye of Aduente The second day is the fyrst Sonday in cleane lenton The thirde daye is the sondaye next after Whitsontide And the fourth day is the next sonday after the Assumption of our Ladye And the poyntes muste openly bee taught and shewed to the people or leude men y t they maye knowe the greate mischiefe and disease thereof y t no man or womaÌ„ should be perished for defaulte of learning ne haue matter to excuse hem by Wherefore ye shoullen vnderstande at the beginning y t thys worde Curse is thus much to say as departing fro god and al good workes Of two manner of cursing holy church telleth The one is cleped the lesse curse The other is cleped the more curse That we clepen the lesse curse is of this strength y t euery man and woman y t falleth therin it departeth hym froe al the Sacraments y t beene in holy Churche y t they maye none of hem receaue tyll they bee assoyled for ryghte as a swearde departeth y e head or y e lyfe from y e body right so as to saye ghostlich Curse departeth mans soule fro god fro al good workes The more curse is much worse is of this strength for to departe a man fro God and fro all holy church and also fro y e company of all Christen folke neuer to be saued by y e passion of Christ ne to bee holpen by the Sacramentes that bene done in holy Churche ne to haue parte with any Christen man â— Clerkes sayen that a childe before that he is christened it hath a wicked spirite dwelling within hym in hys soule the whiche wicked spirite is halsed or coniured or caste out of hym thorowe the prayer of the prieste before the churche dore when it shall be christened The which sacrament of baptisme is grouÌ„ded in holy writ and is beginning of al other sacramentes and was veriliche betokened in the passion of oure Lord Iesu Christ by water that ranne oute of hys side from
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
we kylled al the day lōg and are counted as shepe appointed to be slayne As I may among many touche one Ecclesiastical history What shall I speake of the vnhappye time of that most vnhappy and wicked heritike Arrius Although the Fathers of the councell Nicene did iudge truly rightly according to the doctrine of the holy Scripture of the true euerlasting diuinitie or Godhead of Christ the Sonne of God Yet not long after that wicked heresie of Arrius dyd so preuaile and take roote in the heartes of men that it was not receaued only in one realme or two but also Pope Liberius Bishop of Rome with the Emperoure and all the East parte of the world admitted that most damnable heresie to be most sounde and wholesome doctrine persecuting most cruelly al such as defended the cōtrary whereof was a very little number as Athanasius Paulinus and verye fewe other Byshops whiche by no meanes would geue place to so great furour and madnesse although most miserably entreated In a Councell also holden at Nice a great nūber of Byshops with other gathered there together consented to disanull and put away the mariage of Priestes or spirituall ministers contrary to the practise of gods Churche from the begynning and contrary to the doctrine of the holy ghost which saith Wedlocke is honourable among all men and the bed vndefiled for what purpose I knowe not nor with what reasōs persuaded am I able to say Notwithstanding the holy and blessed Confessour Pahnutius although vnmaried withstood them all and by no meanes would consent vnto theyr entreprise and deuise but franckely and freely confessed that the mariage of Ministers is honourable and that it is chastitie for a man to lye with his owne wyfe By thys meanes he persuaded the councel that they proceded no further in this matter but sette euerye man at hys lyberty to marrye or not to marrye Whoe seeth not nowe howe foolyshe a thynge it is and muche vnworthye a Christen man to leane to the multitude whiche for the moste parte is nothynge elles than a beaste of manye heades Seyng we haue euidentlye shewed that the greater parte in matters that appertayne to Christes Religion is alwayes the worsest parte and the lesser parte dothe more earnestlye embrace the truthe of Gods worde so that not withoute a cause Christ calleth his people a litle flocke ▪ Feare not ye lyttle flocke sayeth Christe for it hath pleased my father to geue you a kyngdome Thys therefore is a vayne obiection of the aduersaries to saye We haue the greater number on our syde therefore haue we the truth on our syde For the deuill the worlde and the fleshe haue a greater company attendyng vpon them than Christe hath vpon hym seyng that the greatest parte of this worlde rather embraceth thinges present than with ioye looketh for thinges to come Finallye some can by no meanes fynde in their hearte to approue and allowe that present state of Religion whiche is nowe receaued among vs bicause it greatlye differeth saye they from the old◠and accustomed order It is demaunded in what points It is answered In these Fyrste The Byshop of Rome is not knowledged and receaued anye more to be Supreme head of the vniuersall Churche of Christe I aunswere We knowe no Supreme head of the Churche by the worde of God but Christ alone and vnder Christe euery Prince in hys owne Realme Secondly The Sacrament is receaued vnder both kyndes I aunswere So hath Christe commaunded saying Drinke of this all ye Also the Apostle so oft as ye shall eate of this bread and drinke of the cup c. Thyrdly The seruice and publique prayer is done in the tēples no more in the latin tong as heretofore but in the common and Englishe speache I answere So hath the custome bene from the beginning in the Church of Christ in al places and is so vsed at this present generally wheresoeuer the Byshop of Rome hath no authoritie And God by his holy Apostle commaundeth vs that in our congregations all thinges should be done to edifie approuing and allowing rather fiue wordes so spokē that they may be vnderstanded than ten thousand otherwise Fourthly All the laudable ceremonies are neglected and set a side as the halowing of salt water bread candles palmes fire ashes c. I aunswere All these are the triflyng traditions of men and haue bene the cause of much Idolatrye and superstition And it is written They worship me in vaine teaching doctrines which are the commaundementes of men Item God is a spirite they that worship hym must worship him in spirite and truth Fiftly Purgatory is denied I answere we know none other purgatorye for the soule but the precious bloud of our Lorde and Sauiour Christe Iesu as it is writtē The bloud of Iesus Christ gods sonne maketh vs cleane frō all sinne Sixtly The Sacrifice of the Masse is vtterly reiected and caste awaye as a pestilence moste hurtfull blasphemous and iniurious to the passion and death of Christ ▪ I answere The word of God teacheth vs in all places that there is no sacrifice for sinne but the death of Christ alone But Christ dreth no more Therfore is there no more sacrifice offered vp for sinne With one only oblation sayth the Apostle hath Christ that euerlasting Byshop made perfecte for euer them that are sanctified Agayn we are sanctified made holye by the offeryng vp of the bodye of Iesu Christ done once for al. Seuenthly The inuocation and intercessiō of Saintes is cleane omitted and left I answere God alone is to be called vpon as he himselfe ▪ commaundeth saying Call on me in the tyme of trouble and I will deliuer thee We knowe by the worde of God no Mediatour no Intercessour but Christ alone as it is written There is one God one Mediatour he sayth not many Mediatoures betwene God and man euen the man Iesus Christ whiche gaue himselfe a raunsome for all men Againe if any man sinne we haue an Aduocate with the father he sayth not Aduocates Iesus Christe the righteous one And he it is that obtayneth mercy for our sinnes not for our sinnes onely but also for all the worlde Item Christ is on the right hād of God and maketh intercession for vs. He saith not Saintes make intercession for vs. And our sauiour Christ him self sayth Whatsoeuer ye aske the father in my name he sayth not in the names of the saītes he will geue it you Eyghtly The article of trāssubstantiation is reiected and cast awaye as an errour or heresie I answere The holy Scripture knoweth no suche article neither haue the holy old fathers euer taught or left writtē such doctrine behinde them It is a new and late inuention brought in by the Pope and his adherentes Saint Paule calleth the Sacramentall bread ▪ not onely bread before the consecration but also after the consecration And our Sauiour Christ calleth
and liuely and not fayned and dead and declare as Dauid speaketh of hymselfe that he is as a trutefull Olyue tree in the house of the Lorde For if righteousnesse come by the lawe then dyed Christe in vayne A good man out of the good treasure of his heart bringeth forth good thinges And an euill man out of euill treasure bringeth forth euill thynges The good treasure is faith euill treasure is vnbelief Either make the tree good and his frute good or elles make the tree euill and hys frute euill The man must be good before he can bring forth good works Fourtenthly Auricular confession is set at nought and no more vsed I aunswere Auricular confession is the inuention of man no where grounded on the worde of God and hath bene the occasion of muche mischiefe in tyme paste Confession of our sinnes to God and to suche as we haue offended the Scripture teacheth and commauÌ„deth but such Auricular and caryshe confession to be made vnto a Priest with all circumstances where when howe with whom howe often c. as the pope commaundeth is no where founde in Gods booke Notwithstandyng we freely permitte and suffer any man that will to go vnto a Godly learned and discrete minister of Gods worde either for doctrine councell or comfort not only in the tyme of Lent but at all tymes of the yeare For it is written The lyps of a Priest kepe knowledge and at hys mouth they shall require the law for he is the Aungell or Embassadour of the Lorde of Hostes Fyftenthly The name of satisfaction is abhorred and counted vnworthy the Christen profession I aunswere To God there is satisfaction â—or sinns but the death of Christ alone as Sainct Iohn saith he Christ is the satisfaction for our sinnes Hereto agreeth the saying of S. Paul God made Christ to be sinne that is a satisfactory sacrifice for sinne which knewe no sinne that we by his meanes should be that righteousnesse whiche before God is allowed God requireth of vs repentaunce fayth and amendement of lyfe when we haue gone astraye but to satisfie the iustice of God for those our sinnes we are not able though al righteousnesse of the whole worlde shoulde be offered vp to God of one man for one sinne that he had committed agaynst God in whose sight the starres are not pure nor the Aungels of heauen free from imperfection if they shoulde be compared with the purenesse and perfection of God Therefore to make satisfaction to GOD for oure sinnes Christe came downe tooke our frayle nature vpon hym dyed for our wickednesses and rose agayne for oure Iustification And thys hys satisfaction is counted oure satisfaction if we beleue in hym as it is written Be it knowen vnto you ye men and brethren that thorowe thys man CHRIST is preached vnto you the forgeuenesse of synnes and that by hym all that beleue are iustifyed from all thynges from the whiche ye coulde not be iustifyed by the lawe of Moses There is an other kynde of satisfaction that concerneth oure neyghboure whome we haue offended eyther in worde or in deede That satisfaction ought in this behalfe to be made no man that feared God denyeth Yea we playnly affirme that whosoeuer hath offeÌ„ded his neighbour and seketh not to be reconciled vnto him by makyng due satisfaction vnto him to the vttermost of his power whether it be in worde or in dede that person is farre from the true Christianitie If the offence be in worde sactisfactioÌ„ must be made in worde If it be in deede then must the satisfaction be made in dede lykewise after the example of Zachee whiche sayd If I haue done any man wrong I restore him foure folde Sixtenthly Free will is denyed to be in vs that we haue no power to do any good I aunswere Our libertie of well willing well doing was lost in AdaÌ„ in whoÌ„ as all we sinned so are al we iustly coÌ„deÌ„ned Before AdaÌ„s fal we had freewill both to will wel and to do well but since his fall all perished in vs that good was and all grewe vp that euill and wicked was as it is writteÌ„ All the imagination of mans heart is only euill euery day Againe the imaginatioÌ„ of mans heart is euill euen from hys youth Hereof doth it manifestly appeare what free will there is in vs to do good or to will good seing that all our imaginations and thoughtes of our heartes are euill and wicked at al tymes eueÌ„ froÌ„ our very youth as the Prophet saieth Leude is the heart of man and vnsearcheable Saint Paule also sayeth that of our selues we be not able somuch as to think a good thought And our Sauiour Christ sayeth Without me ye can doe nothyng Notwithstandyng this we saye that in naturall and humane thynges we haue a certayne choise of will as to eate this or that meate to put on thys or that garment to speake or to kepe silence c. yea and to sinne or to abstayne from the grosse actes of synne as murther adulterye fornication false witnesse bearyng and such lyke whiche notwithstaÌ„ding we muste acknowledge and confesse to be thâ— gift of God as Saint Paule sayeth What hast thou that thou hast not receaued Also Sainct Iames Euery good gift euery perfect gifte is from aboue and come down from the father of lightes But with our whole hearts to asseÌ„t and consent to the holy will of God to accomplyshe and performe the same with such perfection and puritye as the lawe requireth that lyeth not in our power neither can the streÌ„ghts of free will do any thing in this behalfe eyther to wil it or to do it For as Saint Paule saith It is God that worketh in vs both the wil and the deede The regenerate man in Christe hath only this will and this dede as Christ sayth If the Sonne make you free then are you free in deede The naturall man perceaueth not those thinges that belong to the spirite of God Not they whiche are borne of bloud or of the will of the flesh or of the will of man but they that are borne of God haue this freedome Where the spirite of the Lord is there is libertie saith the Apostle Seuententhly Prayer is called lyppe labour I answere Outward prayer pronounced with the lippes without the affectioÌ„ of the heart and consent of the mynde is not onely lyppe labour but also vayne labour not approued but reproued of the Lorde our God as Christ hym selfe witnesseth saying This people draweth nye vnto me with their mouth and honoureth me with their lippes howbeit their hearts are farre from me Uerelye they worshippe me in vayne And to the woman of Samaria he sayd thus The houre commeth and nowe is when the true worshippers shall worshyp the father in spirite and in truth For suche the father also requireth to worship him God is a
spirite and they that worship hym muste worship hym in spirite and in truth Whatsoeuer is song or said with the mouth so that it brasteth out from the affection of the mynde we affirme to be not only tollerable but also commendable yea pleasaunt and acceptable to God as Dauid sayth I will geue alwayes thankes vnto the Lorde hys prayse shall euer be in my mouth My soule shall make her boaste in the Lorde the humble shall heare therof and be glad O prayse the Lorde with me and let vs prayse hys name together c. O be ioyfull in God all ye landes synge prayses vnto the honoure of hys name make his prayse to be glorious And the Apostle sayeth I will synge with the breath I will sing with the minde I will pray with y e breath I will praye with the minde If the mouth the mynde if the breath the heart if the lippes the spirit go together either in singing or saying It is a most acceptable melody to God highly to be praysed of al good godly meÌ„ This kynde of prayer is greatly coÌ„mended of the people of God as coÌ„trary wise prayer without the affection of the hearte is rather to be reproued than approued refused than receaued condemned than commended Eyghrenthly The holye dayes and solemne feastes whiche of oure Elders were obserued and kepte with hye deuotion and greate reuerence are nowe a dayes neglected and set nought by I aunswere We are free from the obseruation of dayes The Sabboth was made for man and not man for the Sabboth Therfore is the Sonne of man Lord also of the Sabboth A Christen mans Sabboth is euery day and endureth the whole tyme of hys life which is to reste from euill to cease to do hys owne will and to obeye the holy lawe and commaundement of GOD. We are no more tyed and bounde to the obseruation and kepynge of the Iewyshe Sabbothes from the whiche we are made free by Christe the true lyghte whose comming in the flesh expelled all the darke shadowes of Moses lawe as the Apostle sayth Let no man trouble your conscience aboute meate and drinke or for a pece of an holy daye or of the newe Moone or of the Sabboth dayes whiche are shadowes of thynges to come but the body is in Christe Let no man make you shote at a wronge marke c. Suche as yet sticke and abyde in the outwarde obseruation of dayes tymes and meates the Apostle reproueth on thys manner and sayth Now after that ye haue knowen GOD yea rather are knowen of God howe is it that ye turne agayne vnto the weake and beggarlye ordinaunces whereunto agayne ye desyre a freshe to be in bondage Ye obserue monethes and dayes and tymes and yeares I am in feare of you least I haue bestowed on you labour in vayne Agayne If ye be dead with Christ from the ordinaunces of the worlde why as though ye yet liued in the worlde are ye led with traditions Touche not taste not handle not â–ª whiche all perish thorowe the very abuse after the commaundementes and doctrines of men We graunte and confesse that we haue put downe yea and that worthely certayne supersticious Idolatrous holy dayes as the feasts of Thomas Becket that trayterous Rebell of Dunstone that wicked Nichromancer of Austen that superstitious and Popish Monke with such like notwithstanding the SoÌ„dayes and all such feastes as be grounded in the word of God bringyng vnto our remembraunce the actes of Christ and of his Saintes we not supersticiously but freely and religiously obserue and kepe accordyng to the libertie whiche is geuen vs in the Gospell by Christ. Other matters there are wherin the Papystes finde great faulte with the Protestantes whiche may be answered as easely as we haue done these aforesaid For we haue rehearsed the chief principall of what force strength they be who seeth not But forasmuche as they make the simple and ignoraunt people beleue that if these thinges be taken away the whole Religion of Christ falleth downe and vtterlye perisheth the people being persuaded that they are not tryfling traditions of meÌ„ but the graue and weyghtie ordinaunces of God And that therfore as an other Atlas they with their shulders holde vp the olde and auncient Catholyke Religion whiche otherwise would fall to ruine and vtter decay I pitieng and much lamenting the miserable state of the simple blinde and ignoraunt Christians so wretchedly seduced thorowe the suttle and craftye persuasions of these most suttle and craftye hypocrites which being in deede greuous and rauenyng wolues clothe themselues with shepes apparell that they may the easelier make a rauine and spoyle of the Christen flocke I haue thought good to declare and shewe out of Chronicles and Hystories who were the Authors and inuentours of all these tryfling tradicions drowsie dreames and idle inuentions whiche heretofore haue bene counted for true Religion and Gods seruice Agayne at what tyme or yeare of our Lorde euery one of their beggarly ceremonyes were thruste into the Churche that by thys meanes suche as will open their eyes and no more be obstinatly blynde may easely perceaue and see how wickedly the wicked and Popish hypocrites haue in tymes past seduced and receaued the simple poore Christians while they haue made them beleue that whatsoeuer is done in their Churche is diuine seruice and God is hyghlye pleased therwith contrarye to thys saying of Christe They worship me in vayne teaching doctrines whiche are the commaundementes of men and that to leaue these thinges vndone is deadly sinne and worthye great punishement A Priest to rede the Gospell at Masse without candle lyght to receaue the Sacramentall wine without minglyng of water to say Masse abrode without a Superâ—ltare Againe the Lay man to come vnto the Lordes table without shrifte and absolution at the Priests hand not to beare a candle on Candlemasse daye not to take ashes in Lent not to beare Palmes on Palme Sonday not to crepe to the crosse on good Fridaye not to abstayne from fleshe on Fridayes other fasting dayes with a thousand such like was counted a greater offence among the Papistes than to transgresse and breake any of the commaundements of God It may worthily be sayd to them as Christe sayde to the Pharesees and Scribes Well Prophecied Esay of you hypocrites as it is written This people honoureth me with their lippes but their hearte is farre fro me Howbeit in vayne do they serue me teaching the doctrines and commaundementes of men For ye lay the coÌ„maundements of God a part and obserue the constitutions of men c. Ye cast aside the commaundement of God to maintaine your owne constitutions There is almost no constitutions no decree no ceremonye no Papisticall secte nor any other tradition appertaining to Churche ware and Romishe religion whiche I haue not both diligently and painefully sought out of Chronicle writers
such as the pope fauoureth not but that he shuld rather eschew them as enemies turne away from them as heathen persons For seing sayeth he that the dead that is to say y e pope abhorreth theÌ„ much more y e fete that is all Princes Kyngs Rulers all other kinde of people ought so to do and vtterly deteste them Ioan. Laziardus Pope Clement the fyrst made a constitution that all Emperours kings princes shuld be subiecte to the church of Rome both in spirituall and temporall matters acknowledge the pope to be their head Chron. Ioan. Laziardus Celestinus Pope Sixtus made a decree that if any man wer euill entreated of his Metropolitane it shuld be lawfull for him to appeale vnto the Sea of Rome mother and head of the vniuersall churche of Christ throughout al y e worlde 2. Q 6. Cap. Si quis putauerit Pope Fabian the fyrst ordained that euery maÌ„ might lawfully appeale vnto the sea of Rome although sentence wer pronouÌ„ced against him In y e yere â–ª c. 242.2 Qu 6. ca. Licet Iac. Phili. BergoÌ„ Pope Leo the thyrde made a decree that the decrees of the bishop of Rome should be more regarded set by than al the iudgementes writings boâ—â—es of the best learned In the yere c. 817. Iacob Phil. Bergom Pope Eugenius the fourth gathered a councel at Florence in the which wer present many great learned men both Grekes and Latines In thys councell it was required of the Grekes and of the Indians that they shuld celebrate the Lordes Supper with vnleuended bread according to the decree of Pope Alexander the fyrst and y t they shoulde grauÌ„t y t there is a purgatorie to purge soules after this life agayne that they shuld confesse the bishop of Rome to be the true vicare of Christ the very successour of Peter and the supreme head of Christs church thorowout y e world But they woulde not obey the Popes request but boldly answered that they would continew in the fayth and doctrine whiche their Churches from the beginnyng had receaued of the Apostles In the yeare c. 1433. Ioan. Philip. Bergom Chron. Pope Boniface the eyght vpon a certayn great and solemne feast apparelled in hys Pontificalibus was caried about the citie of Rome on mens shoulders gaue the people large blessings with wagging his fyngers ouer them on euery syde The nexte daye after he put on an imperial robe decking himself like an Emperour and coÌ„maunded a naked sweard to be borne before him and he himself sitting vpon his moyle gloriously cryed out with a loud voice saying Ecce duo gladij hic Behold here are two sweardes calling himself Lord of the whole worlde concerning both temporal and spiritual matters This is that monsture of whom it is writteÌ„ Intrauit vt Vulpes vixit vt Leo moritur vt Canis That is to saye he entred in as a fore he liued as a lyoÌ„ he dyed as a dogge In the yeare of our Lord. 1290. Albertus Crantzius Fascic Temp. Pantal. Pope Leo the fourth so greatly estemed both himselfe and his authoritye that he offered hys feete vnto princes to be kyssed and honoured In the yere c. 858. Volat. Plat. Pantal. Pope Innocent the thyrd fyrste of all crowned Otho the Emperour and afterward depriued him agayne saying It lyeth in my power both to set vp to plucke down emperours kings and princes at my pleasure For all power is geuen vnto me both in heauen and in earth In the yere of our Lord 1195. Sebast. Frank. Chron. Temton Fasc Tempâ— Paulus Phrig c. Pope Alexander the thyrde did not only with martiall armours resiste the Godly and noble Emperour Frederike but at the laste thorow the might of other princes subduing him compelled y â— aforesayd Emperour before he wuld geue hym absolution be at one with him to lye flatte down vpoÌ„ the ground before hym in the syght of the people and the pope setting hys foote in the emperors necke cried out with a loude voyce and sayd ScriptuÌ„ est Super aspidem et basiliscum ambulabis conculcabis leonem draconem That is to saye It is written Upon the Adder the Cockatrice shalt thou walke and thou shalt treade downe the lion the dragon In the yeare c. 1161. Nauclerus â–ª Sabel Iaco. Phil. Ioan. Char. This pope made compelled Lewes King of Fraunce and Henrye King of Englande to be his lackies to runne on fote by him y e one holding his horses bridle on the right side the other on the left syde leading him with greate pompe thorow the citie Totiacum vnto Ligris Chroni Sigebertus Pope Hadriane the fourth was not a little angrye bicause the Emperoure helde with his hand the left stirrope and not the right when he came down of hys horse aboute the yeare c. 1158. Albertus Crantz Otho Frisius Pantaleon Pope Calixtus the second wheÌ„ he returned vnto Rome caused pope Benet whom the Emperor had before set vp to be apprehended and to be set vpon an horse so ryde before him vilanously al the way his face being turned vnto the horses arse holding the horse tayle being in his hande in steade of a bridle Afterwarde he threw him into prison where he most miserably dyed About the yere c. 1120. Chron. Fasciculus temporum c. Pope Celestine the third crowned the emperour Henry the fyfte holding the crowne betwene his fete And wheÌ„ he had put the crown vpoÌ„ the emperours heade he smote it of with his fote againe saying y t he had power to make Emperours and to put them down agayne In the yeare c. 1195. Crantz Pope Cornelius ordayned y t no othe shoulde be required of the pope excepte it were for the mayntaynaunce of holy church In the yeare c. 255. Ranulphus Cestrensis Chron. Pope Gregorye the seuenth for dyspleasure that he bare vnto Henrye the Emperoure wrote vnto the princes people that liued vnder y e Emperours dominion that they should by no meanes obey the Emperour but rather resiste hym and hys authoritie and take him no more for Emperour but rather for an vsurper of the empyre The emperour perceauing this malicious purpose of y e pope wrote againe vnto him on this manner When Christ coÌ„mitted the sheepe vnto Peter he excepted Kings The pope aunswered the Emperor in his letters on this wise WheÌ„ Christ gaue y e keyes vnto Peter he excepted no man by this meanes chaleÌ„ging power authoritie ouer al Emperours Kings Princes and Rulers vnto whom notw tstanding by y e worde of God both pope Bishop w t all the spiritualty as they terme them ought to shewe obedience euen from the very heart not only for conscience sake In the yeare c. 1073. Christianus Massaeus Sabast. Frank. Chron. Pope Boniface the eight wrote vnto
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
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
for the reliefe of the sayde brethren hath licensed and graunted to choose vnto them any apte and meete priest to bee their Confessour or ghostly Father and to absolue them from all their synnes toties quoties and also bee buryed in Christen buriall of what so euer deathe hee deceased if he were not excoÌ„municate by name Pope Innocent the thyrde dispenseth w t the Brethren and Sisterne of the aforesayde order concernyng all vowes of abstinence and of pylgrimage going excepte onely the vowe of pilgrimage vnto Peter and Paule at Rome and S. Iames at Compostell so y t it shal be lawful for theÌ„ to chaunge those vowes of abstinence and pilgrimage vnto other workes of mercy charitie and thys hath he done of hys speciall grace and meere motion to all them y t geue somewhat to the sayd order of S. Trinitie Pope Gregorye the nynth hath graunted to al brethren and sisterne of the aforesayd order and to all their parentes and frendes whether they be aliue or dead al those Indulgences and pardons which are innumerable and may iustly be coÌ„pared with y e Starres of the Skie and the sandes of the Sea that they haue whiche goe on pilgrimage eyther vnto Rome or vnto the holy lande Pope Pius the seconde hath graunted and geuen to the aforesayde brethren and sisterne once in their life plenary remission and full forgiuenes of all their sinnes yea and that in all suche cases as are reserued to the Apostolique Sea Pope Innocent the eight hath confirmed all thaforesayd priuileges indulgences pardons c. and of his speciall grace hath doubled them al for the saluacion of the brethren and sisterne of the order of Saint Trinitie The absolution wherwith the Brethren and Sisterne of Saint Trinities order are absoluted from their sinnes â–ª AVtoritate dei patris omnipotentis beatorum Petri Pauli Apostolorum eius ac auctoritate apostolica mihi in hac parte coÌ„missa Ego absoluo te ab omnibus peccatis tuis mihi per te vere confessis coÌ„tritis de quibus confiteri velles si tuae occurrerent memoriae Plenariam absolutionem omnium peccatorum tuorum in quantum claues ecclesiae se extendunt in hac parte auctoritate istarum literarum Apostolicarum tibi do concedo ita vt sis absolutus ante tribunal domini nostri Iesu Christi habeasque vitam aeternam viuas in secula seculorum Amen Whiche is thus in English By the auctoritye of God the father almightye and of hys blessed Apostles Peter and Paule and by the Apostolike authoritye committed vnto me in this behalfe I absolue thee from all thy sinnes by thee to me truely confessed and contrite and of whiche thou wouldest haue bene coÌ„fessed if thei had come vnto thy remembraunce Moreouer I geue and graunt vnto thee full absolution and remission of all thy sinnes so farre as the keyes of the Churche doe extende in thys behalfe by the authoritye of these Apostolike letters so that thou â—e absolued before the iudgyng seate of our Lorde Iesus Christe and haue euerlastynge lyfe worldes without ende Amen Pope Iohn the xxiii graunted to so manye as be brothers and sisters and benefactoures of the friers heremites of Saint Austen that they shall be partakers of all the Prayers Sacrifices Preachynges Contemplacions Fastyngs Watchynges Pilgrimages Uowes Obedience Chastity Pouertye Patience Mercye Almosse and of all other spirituall Laboures Trauailes Paines Excercises c that be done eyther of the friers of the aforesayd order or of any other deuoute and religious people thorowe out the worlde with remissioÌ„ forgeuenesse of al their sinnes A paena culpa toties quoties The like pardon was graunted of diuers Popes to the fraternitye of Burton Lazare with dispeÌ„satioÌ„ of vowes and relaxation of some part of penaÌ„ce with plenary remissioÌ„ of al their sinnes The absolution of this fraternity AVtoritate dei patris omnipotentis Apostolorum Petri Pauli totius matris ecclesiae aâ— virtute huius bullae Papalis indulgenciae ego absoluo te ab omnibus peccatis tuis c. That is to say By the authoritye of God the Father almyghty â–ª of the Apostles Peter and Paule of all the mother Church by y e vertuâ— of this bulle and of the Popes pardon I absolue thee from al thy sinnes c. To theÌ„ that gaue any thing to the hospitall of Sainte Marye of Runciuall nigh vnto charing crosse without the walles of London Pope Clement the fourth graunted that they shoulde be partakers of all the Masses Prayers Fastinges Watchinges Pilgrimage goings vnto the holy lande consecrate with the bloud of Christ or vnto the city of Rome priuileged with the authoritie of the blessed martirs Apostles Peter and Paulâ— And if they be priestes or religious persons either men or women and haue failed to say their diuine seruice eyther thorow negligeÌ„ce or defaut of bokes or sicknes of body the aforesayd holy father doth mercifully absolue them from al such offences and release them from the payne punishement due vnto suche offendours Pope Clement the sixte also of his speciall grace hath geuen and graunted to all them that geue some parte of theyr substaunce beyng confessed and contrite release of the third part enioyned them by theyr ghostly father and three yeares of pardon w e an hundred dayes mo of pardon with free buriall in places although interdict and of whatsoeuer kinde of death they chaunce to dye with a thousand lentes lxv yeares of pardon c. The forme of the absolution appertainyng vnto this Fraternitie AVtoritate dei omnipoteÌ„tis beatorum Petri Pauli Apostolorum eius ac autoritate apostolica mihi in hac parte commissaEgo absoluo te ab omnibus peccatis tuis paenis tibi in Purgatorio debitis propter culpas offensas quas contra deum animaÌ„tuam commisisti Et in quantum mihi committitur restituo te illi innocentiae in qua eras quando baptizatus fuisti exceptis punctis hijs reseruatis Domino Papae vt animae tua viuat cum Christo in secula seculorum Amen Whiche is thus in Englishe By the authoritie of God almighty and of hys blessed Apostles Peter and Paule and by the Apostolique authorâ—tie committed vnto me in this behalfe I absolue thee from all thy sinnes and paines due vnto thee in Purgatory for the faultes and offences whiche thou hast committed against God and thine owne soule And asmuche as lyeth in my power I restore thee vnto that innocencye wherein thou were when thou waste baptised those poyntes only excepted whiche are reserued to the Lord Pope y t thy soule may liue with Christ worldes without ende Amen Pope Alexander the thyrde hathe graunted to all them that geue ought to the mayntenaunce of the Collegiat Churche of Saint Iohn of Beuerlaye an hundred dayes of pardon and relaxation from the seuenth parte of their
Agayn in the treatise called in Latin Stella Clericorum we finde this written The fyre and other paynes that are in Purgatorye are more greuous and more bytter than all the paynes of the Martyrs and all kyndes of tormentes that coulde be imagyned and inuented of the Tyrauntes in thys worlde And the soules of them that are thus punished do farre excell the multitude of all them that lyue in this worlde And therefore sayth Austen He knoweth not what he asketh whiche desyreth Purgatorye O God howe swete a thing shall it be to make satisfaction in thys world I say y t it is more greuous to be in Purgatory one twyncklyng of an eye than all y e paine whiche blessed Laurence had vpon the Gredyron Therfore one teare issuing out of a pure hearte doth purge more thā ten yeares in Purgatory yet betwene two euils the lessest is to be chosen And therfore the soules that are in Purgatorye cry with Iob on this māner and say Miseremini mei Miseremini mei saltem vos amici mei Quia manus domini tetigit me That is to say Haue pitie on me haue pitie on me at the least ye that are my frendes for the hande of the Lord hath touched me After that the Papistes had thus fained Purgatory and the moste horrible dredeful paynes therof they thought it also good to deuise some thing to relieue these paynes and to ease the bitter tormentes whiche the sely soules suffer in that most greuous fyre of purgatorye by this their deuise nothyng doubting but that no small aduauntage shoulde ryse vnto them whiche in dede hath had hitherto fortunate successe Diuerse inuented diuerse remedies against these fyry tormēts Which thyng hath bene brought to passe by y e cōstitutions ordinaūces of men partly as we may see in y e Coūcels Florentine and Constantiense and partly by the bookes and writings of the Sophisticall Papistes Some of their deuyses here to recite I thinke it not vnfitting nor out of the way The author of the booke entitled Stella Clericorum sayeth that there are iii. Churches The first is in this world and that is called Ecclesia Militans that is y e Militant or warrefayring church The secōd is in heauen and it is called Ecclesia Triumphans that is to say The Triumphant Churche The third is in Purgatory and it is called Ecclesia Expectans that is The Churche Expectant and that loketh for and abydeth deliueraunce This latter Church is in great paines from the which they may be deliuered saith he foure manner of wayes Vnde Versus Missa preces dona ieiunia quatuor ista Absoluūt animas quas purgās detinet ignis That is to saye Masse Prayers Giftes Fastings These foure thinges set at libertie y e soules that are in Purgatorye And a little after he sayeth The deuice to praye for them that are dead is holy and wholesome It is holy by the compassion of the deare frendes It is wholesome thorowe geuyng of almosse and the prayer of the faithfull and specially of the Priestes to whom the soules are committed For almosse is the meate of soules and prayer is the drinke Fastings also of the faithfull is a great refection bāket for the soules and pilgrimage goynge of frendes is the dispatche and deliuerāce of paynes As for pardons they also profite the soules in purgatorye euen so farre as they deserued while they liued in thys world But before al remedies wherewith y e soule being in Purgatory may be holpen the masse farre excelleth Therfore saith Gregory Oh how great and liuely gifte of God is this For the diuine mysteries are neuer celebrated He meaneth that the masse is neuer songe or sayd but that two vertuous workes do concurre and are brought to passe that is to saye the conuersion of one sinner and the deliueraūce of one soule at the lest out of Purgatorye The like doctrine doth the author of the festiuall teache on thys manner Ye shall vnderstande that there bene foure thinges that greatly holpen soules that bene in Purgatorye and that bene these Fidelium amicorum oratio eleemosynarum largitio salutaris hostia ieiuniorum obseruatio That is prayers of frendes deuoutly sayd almosse deede doying and masses singing and abstinence in fasting That prayers helpe much a soule that is in Purgatory the authour proueth for lacke of the testimonies of holye scripture with thys narracion or tale that followeth We find written sayth he in Legenda aureae how there was a man y t had his house fast by a churchyarde side y t his doore opened to the Churche And he vsed by custome as oft as he wēt or came to say euery time De profūdis for al christē soules Thē it happened so on a time that he was pursued with ennemyes as he went homewards But when he came into the churchyarde he kneled downe and thought to saye De profundis But his ennemies came after Anone the dead bodyes rose euery chone with instruments as they wrought with by theyr liues and anone they droue away his enemies But when they saw that they cried God mercy and this man euer after prayde and did almosse dedes for them that were in payne Thus I may well proue sayth he that deuoute prayers helpen many a soule that bene in Purgatory Also almesse deedes helpen many a soule Sicut aqua extinguit ignem ita eleemosyna extinguit peccatum Right as water quencheth fire so almesse deede quencheth the fire y t brenneth them that bene in Purgatorye if they bene in good lyfe and in perfecte charity that done it c. Nowe to proue that almesse deedes done for soules in Purgatorye profite thē greatly he bringeth in this narratiō or tale We rede saith he y t in olde tyme good people woulde on all hollowen day bake bread deale it for all christē soules And yet there ben some but all to fewe We rede In Legenda aurea of a knight that should go to a battayle and had a cosen that he loued passing well and sayde to him thus If he were slayne in the battayle he shoulde sel his horse deale the value to poore people in almesse to pray for al christē soules So it hapned y t he was slayne and his cosin loued wel y e horse tooke him to his own vse Then soone after this Knight appeared to hys cosin and said thus to him These eyght daies for my horse thou hast made me to burn in purgatorye and therfore God wil take vengeaunce on thee Forsoth quod he this day thy soule shal be in hel with y e fende Ego purgatus vado in regnum dei And I am purged and go to the kingdome of heauen And anon an horrible noyse was heard in the ayre of fendes which caught this man and bare hym awaye The thyrd thyng y ◠helpeth soules in
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
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
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
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
hys harte when al his bloud was agone shed for our sakes And so by sacrament of Christening he is ful made Christes childe and he receaueth there parte of the passion of Christ and part of all the Sacraments and prayers that beene done in holye churche Also he receaueth parte of all good deedes y t beene done among all Christen people And if he holde mekely the couenaunt y t he maketh there to god he may be sure for to haue a dwelling place for euer in y e blysse of heauē But what tyme y t he trespasseth so agaynst the law of God y t he falleth into curse by sinne or y t he is worthye to be cursed of holy church then he is departed from God and al good works till he come to amendment And he is than deliuered againe to y e fende of hel for to put him for his sinne into the payne of hell withouten ende but he hym amend therof be assoyled or he hence passe And therefore there is nothing in al this world y t a Christen mā or woman ought so griselich to dread as for to fall into sinne y t bringeth him into the sentence of curse the which departeth him from God y t is his father from holy church that is his mother Also as holy scripture or the lawe beareth witnesse Cursing is cleped the sweard of holy church For right as we seen y t the stroke of the sweard it sleaeth and departeth the life fro the body right so y e stroke of this ghostly sweard Cursing departeth and doth away our Lord God from man woman which is accursed the which Lord God is life of her soules withouten him all her workes bene dead euermore after but thei haue special grace of God for to amende hem here ere they passe oute of this world For as many Clerkes preuen at y e day of dumme would our lady S. Marye and S. Iohn Baptiste al saints y t bene in heauen knele down at once before y e blessed face of almightye God they shoullen not in y t time thorowe the prayer of them all deliuer the soule of man or woman y t dyeth in deadly sinne For trulich it were expresselich agaynste the holy Gospell where Christ sayth thus that he shall trulich geue to euery man and womā their ryghte there as he hath deserued here And if the day of dumme shall bee so harde to all thoe y t dyen in any deadly sinne by al reason ful myche harder shall it bee at y e tyme with all these y t be founden openly cursed of God and of holye Churche In thys perillous waye of dampnation beene all thylke men and women that I shall speake of And therefore I beseeche you and charge you for the loue of god almighty and for the saluation of your soules that ye vnderstand wel al these points And if any of you fele hym giltye in any of all y t he amende hym by sorow of hearte shrifte and penaunce and that betimes Fyrst and formest we denouncen accursed all that holy Churche falsely depriuen of any ryghte or profyt that it falleth to haue eyther by law written or elles by good custome whiche that hath bene holden and vsed of old time And in thys poynte fallen three manner of folke Fyrst all thoe y t stelen any Churchegoodes in what place so that they bee done to kepe or ells that stelen vnhalowed thyng oute of holye place or thynges that beene halowed oute of place vnhalowed And all thoe y t wittingly breaken or destroyen anye poynt of freedome that longeth to holy Churche And thys is not alonely vnderstande of the fredomes y t longen generally to all holy Churche but also of other speciall freedomes which y t some church hath more thā an other temporal or spiritual whether so it be The thyrd poynte is y t al thoe bene accursed that purchasen writtes or letters of any leude courte for to let the processe of the lawe of holy churche of causes y t longen skilfully vnto Christē courte the which shoulde not be demed by none other lawe All thoe also that breaken or distroublen the fraunches and the fredome of holy church And al y t bene agaynst the peace and y e ryghte state of holy church or therto assenten with worde dede or counsayle And al y t maliciouslye biriuen holy churche of her right or maken holy churche Lay-fee y t is halowed and blessed And all thoe that letten Archebyshop or Byshop or any other y t hath iurisdiction and power by the lawe of holy Church that they may not visite her sugettes or dare not vse her lawe for to amende the soules of hem y t they haue to kepe And all thoe that falsely fleen awaye from one place to an other that holye church may not chastyse them ne rule thē as she shuld Also god holy church accursen al thoe y t laye hand in malice on priest or clerke on man or woman learned or leude w tin church or churchyarde or man or woman of Religion but it be hemself defendaunt so y t they may not els saue hemself or els that it be in certaine pointes that the lawe geueth licence and all that therto procuren or mainteinen such dedes by coūsayle or strength Also all yilke bene accursed that drawen out any mā or woman in violence out of holy Church to haue succour and helpe or els out of any holy place that is halowed but and it be in certaine poyntes as the lawe geueth leaue or letten them to haue sustenaunce the while they bene there And also all thoe that for malice or wrath of person vicare or priest or of any other or for wrongfull couetise of himselfe withholden rightfull tythes offerings rentes or mortuaries frō her owne parishe Churche and by waye of couetyse falselyche agayne takynge to God the worsse and to himself the better or els turne him into an other vse than him oweth or done him in other place after their owne will so y t they be not done to the same place that they shoulde be or let by worde or by deede any man or woman for to do her good will and her deuotion to god and to holy church For all Christen mē womē ben hard bound vpō pain of deadly sin not onlich by the ordinaūce of mā but both in the olde lawe and also in the newe lawe for to paye truliche to God and holy church the tithe part of al maner encrease that they winnē trulich by the grace of god both with her trauel and also with her craftes what so they be truliche gotten Also the tith part of al manner fishes and foules beasts both wild tame And al maner of frutes that growen out of the earth Also all that wittingly or wilfully tithen falsly that is to say that geuē not to god and to holy church the tēth part
Corpus Christi The beginning of the feast of Corpus Christi The doctrine of the festiual concerning the feaste of Corpus Christi Pardon be longyng to the feast of Corpus Christi Midsommer day The InueÌ„tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde The doctrine of the festiuall Thassmuâ—ion of our Lady Michelmasse day DedicatioÌ„ daye or Churche holy day The feaste of al saintâ— The feaste of al soules The beginnyng of the feast of all Soules The coÌ„ceptioÌ„ and presentatioÌ„ of mary with the feastes of Aunâ— Ioseph Fraunces The visitacion of Marye Candelmasseday The feasts of the foure Euangelistes and of the foure Doctours Sonday A godlye lawe and worthy to be obserued This godly decree is sâ—lenderly obserued in Englande A generall rule for holy dayes The coÌ„ceptioÌ„ of mary The Annunciation of Mary The visitatioÌ„ of mary The beginning of saintes making Dominikâ— Fraunces Anthonye de padua Fryers Elizabeth â–ª Saintes Clara Peter Marter Stanislaus Saintes Lewes byshop of Colossa Tâ—of Aquine Thomas byshop of Hereforde Saintes Bernardine the Grayfrier sainted Uincent Edmundeâ— Osmunde saintes Katerine sainted Iuo a saint Bonauenture a saint Bernarde a saint Heliopolde a saint Hughe of Lincolne a saint Hedwigis a saint Brigit a saint Vuolfgang a saint Iohn Gaulbert a saint Hughe the Monke a saint Lewes King of Fraunce a saint Edmund Peter de verona sainted Nicolas de Toleto a saint Pope Celestine a saint Charles y e great sainted Fraunces a sainte Thomas Becket sainted Of Beckettes translation Note A new idol set vp Becket the popes martyr saint A lousye saint an vnclenly Beckets penaunce very homely None saintes but such as the pope admi Swarmes of saintes The popes Sainctes ☜ Reliques set out to sale Reliques honoured Sainctes bones honored with Masses Hands of Shrines A good and godly acte but not profitable for the Popes market The anauÌ„ceâ— of Pilgrimages Pilgrimages maâ—e not be hindred Pilgrimes may not be euill entreated Gregorye the firste a greate promoter of pardons Popes pardons nets for money and allurements vnto vice The yeâ—â—â— of Iubile A prophecye The yeare of Iubile altered ☞ Stations Christes natles worshipped Greate giftes for so litle labour Pardon beades Stringing of beades Note these scholepoiÌ„ts The fyue Pardons beades The pardoÌ„ that beloÌ„g to y e â—eads BostoÌ„ pardon Ghostly father Uowes chaunged Seruice neglected pardoned An ante diâ— The chappel of Scalâ— caeli Purgatoâ—â— White meates Fleshe Buriall Large promises They al at â—ow by the word of god brought to nought according to 〈◊〉 prophecy of christ Euery plaÌ„t that my heauenly â—ather hath not planted shal be plucked vp by the rootes The price of y e pardon The pardoÌ„ of s Trinitye of houÌ„deslowe PardoÌ„s innumerable and good cheape â–ª Graciously considered Pardon of the Austen Friers Burton Lazare â–ª The pardoÌ„ of Sainet Mary of â—unciuall ☞ Giue and it shall be giuen to you Giue money and the smoke of Rome shall be giueÌ„ to you The pardoÌ„ of Saint Iohn of Beuerlay ☞ The pardâ—â— of Saint Cornelis at Weâ—â—minster The sepulchre pardonÌ„ S. Erasmus pardon Fiue special giftes Money is the Marchant in all the popes affayres What is to be done that wee may haue true pardoÌ„ What the popes pardons are Esay lv Math. xi Apoc. xxii Iere. ii Psal. xi The inuetour of the popes purgatory is not knoweÌ„ The studie of Sathan The true purgatorye is y e bloud of Christ. The popes purgatorye diuersely maintained Where purgatorye is Luke xv The varietye of papists in placing of purgatorye The tormentes of Purgatory 1. Cor. iii. Psal. 66. Dist. 7. cap. Nullus ☞ Serm. 41. de animabus What most greuous paynes there are in Purgatory Example Howe is this proued The infinite multitude of soules in Purgatorye ☜ Iob. xix Remedies deuised by the papists agaynst the tormeÌ„â—s of Purgatory The churches Church militant Church trinuâ—phant Church expectant Prayer for soules in Purgatory ☞ Prayer almosse Fasting pilgrimage pardons and Masses deliuer soules out of Purgatorye The profit of euerye Masse The doctrine of the festiuall coÌ„cerning soules in Porgatory Of prayer for soules A narratioÌ„ A straunge sight Well proued substauncially of Almosse deedes for soules A narratioÌ„ Of Masses for soules â–ª ☜ A narratioÌ„ An other narration prodicious woÌ„derful The great vertue of the masse Ten remedies to deliuer soules out of purgatorye Candles Sensing of the altare Sprinckeling of holy water Prayer for the dead Oblations for y e soules departed Fastinges â–ª watchings c. Q. xiii c. ii Animae Paying the dets of the dead Offering vp of bread and wine Fulfilling of y e deades penaunce The celebration of masses A narratioÌ„ Monstri simili Missa wherof it is deriued The vertues of the masse ☞ A fond fansye of the papistes Spedy deliueraunce of soules out of purgatorye Note this tale All is not golde that glistereth A trentall of Masses and what they are Trinities of Masses The .xii. vertues of the masse Psal. 9â— Luke xxiii Luke vii ☞ ☜ Math. vii The vertues of the masse out of y â— Festiual The vertue of the masse out of Stella Clericorum No couÌ„cell of force without y e consent of the Pope Al bishops must be at a general councell A good anâ— necessary deuice Sene twice in the yere ☜ No couÌ„cell lauful with out the consent of the Pope What is to be done if matters caÌ„not be quietly coÌ„posed in y e lesser Sinodes Appeare or elsaccursed The authoritie of the popes decrees Popes decrees equal w t the word of God All thinges ar subiect to the pope Popeiudge of al â–ª iudged of none ☜ A lawful general couÌ„cel is abouâ— the pope The preeminence of the pope Heretikes banished Heretikes put to death by the secular power The temporall offices the â—opyshe Byshops butchers Ioan. viii ☜ Fraunces Martyrs Of the state of the faithful after this life Heretikes expelled out of the Churche A good law Note well The coÌ„panie of Heretikes is to be eschued auoyded The great councell Laterane Heretikes condemned to be committed to the seculer powers so put to death Priests degraded Priesteâ— goodes Laye menâ— goodes Suspect of heresie The temporall rulers sworn to roote out heretikes Note O tyranny A newe kinde of Heresie Heresiarch â–ª Dead men excommunicate The company of heretiques is to be eschued UnderstaÌ„d by heretikes all suche as in anye point resiste the pope or his decrees No coÌ„pany with excoÌ„municate persons Ioan. Ep. ii Spoylers of y e church excommunicate A good a godly law ☞ The names of excoÌ„municate persons published One excoÌ„municate person may not excommunicate an other Hinderers of pilgrimages or spoylers of pilgrimes accursed Smiters of byshops or priestes â–ª spoylers or burners of churches accursed Spoylers of pilgrimes Chaplens â–ª Clarkes monks c â–ª accursed DisobedieÌ„t to bishops accursed This pope mitigateth y â— rigor of y e ecclesiastical censure A frendly decree Thys is wicked Neither baâ—â—el better her ring The pope deposeth Princes Practise â–ª Destroyers of Abbeies excommunicate Preachers not authorised by the Pope or some bishop accursed No man ought to be excoÌ„municate before his matter be knoweÌ„ Paiment of tythes ☞ The penaunce of him that hath slayne his mother What opinion of mariage had this Pope thinke ye A Pope more reasonable Note how loth the Popes are to go from their olde Mumsimê° A foolishe diuine of so wise a head 1. Cor. vii The penaunce of them that are negligent about the Sacrament of the Altare Beholde hys curiositye ☜ The penaÌ„ce of the Clergy coÌ„uicte of great fauts Penaunce dispensed with Penaunce enioyned of the ghostly Father A rule for penaunce A greate priuilege A reasonable order Note thys well Ioan. xi Sed perquaÌ„â—egulam A decree not to be despised Absolution must be receaued knelyng Pope The colledge of Cardinals Holy lande Holy crosse Bishops Abbotâ— prâ—ours moÌ„ks Chanons Friers nuÌ„nes c. Curates â–ª Persons Uicares Priestes Clarks c. The king Quene c. Duke Earles BaroÌ„s c Parisheners True tithers Tillers Shipmen MarchaÌ„ts Benefactors of the Churche Pilgrimes and Palmers Sicke persons Women in our Ladies bondes The holye bread giuer Prayeng for soules departed The three estates of holy church The generall seÌ„tence red foure tymes in the yeare What cursing is Enemies to holy church are fyrst accursed as most greuous offendours â–ª ☜ ☞ In Popish Churches all thynges are in Latib besydes surfyng ☞ A Caueat What this word cursâ— signifyeth Two manner of curses The lesser curse ☜ The more curse Note ☜ Wakings Reasons why the sacramental wine is not reserued in churches as y e sacramentall bread is Buriall The order of halowing churches The vertue of holy water The order of halowing altares The popes power The pope is Melchizedech Ioan i Psa cxlviii â–ª Gene xix Exod. vii Ioan ii â–ª Miracles This man for lacke of scripture to proue hys popysh traÌ„substantiation fleeth to carnall reasons fleshly similitudes as al other papistes doe A wise reason and a cupstantial 4 Reg. iiii The â—biquâ—â—ty of christs bodye The monstrous and vnreasonable doctrine of transubstantiation Fabula sinâ— capite An homely shifte and a soule Corin. xii Why y e host is lifted vp aboue the priests head Phil ii Rom x AmoÌ„strous kinde of doctrine Chebbiquity of christâ—â— bodye The signe of the crosse helpeth forward transubstaÌ„tiatioÌ„ ☜ What is to be done if gods bloud be frosen in the chalice An hâ—e point in a lowe house i. Corin. ii Titus i. Sacramentes iustifye after the doctrine of the papists Howe the sacrament is to be eaten The masse excelleth al prayses done to god Mary ledeth to heauen Prayer vnto Marye the Uirgin Suffrages of saintes Fasting Crosse. Confirmation or smering of the infantes forehead The greate vertue of coÌ„firmation Note Mary oure intercessour Three degrees of soules Soules maruelouslye good Soules maruelously euill Soules meanely euill Soules in purgatorye knowe what is done for theÌ„ in thys worlde Soules in heauen know what is done here
no meanes admit For sayth he as there ought to be no feast of y e Vnitie no more oughte there to be any feast of the Trinitie In the yeare c. 590. Guilielmus Durandus Pope Vrban the fourth ordained the feast of the Sacramente of the Altare otherwyse called The feaste of Corpus Christi with pardons and indulgences greate plentye to allure the foolyshe and simple people to commit spiritual whoredome with that Sacrament by adoryng and worshipping it as theyre God Maker and Sauioure and willed it to bee kepte holy the Thursdaye after Trinitie Sonday In the yeare c. 1254. Christianus Massaeus Ioan. Stella Polyd. Pantal. The beginning of thys feaste was thys In the countrey of the Leodicenses there was a certayne Recluse or Anckresse called Eua whiche of a vayne foolyshe and superstitious deuotion and loue towarde the Sacramente of the altare as they terme it procured thorowe earneste sute of Pope Vrban the fourthe that the Sacramente of the Altare commonly called Corpus Christi might also haue a feast and holy day being as wel worthye as the Gallowe tree or crosse y t Christ was haÌ„ged on which was alredy celebrated in the Church and y t the same feaste of Corpus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde Pope Vrban being an holy and deuoute Father doubte ye not consideryng the greate deuotion earneste zeale and Godlye mynde of thys holy and religious woman accomplyshed foâ—le graciouslye her tender requeste and dyd not onely ordayne that thys feast of Corpus Christi shuld be kept holy but he also graunted plenarye Indulgence and large pardon to so many as eyther do say or heare the seruice belonging to y t feast which Thomas Aquinas the Blacke fryer made Arnoldus Bostius Guili Durand Chron. Before that time there was no such feaste knowen in the church of Christ. But thys is moste certayne that thorowe thys feaste greate Idolatrye and muche spirituall whoredome is daylye coÌ„mitted with the Masse bredde in all those places where the true doctryne of the sacrament is not knowen Pope Innocent y e thyrde sayth Theodorus Bibliander in the Councell Lateranense placed y e fond fansye of Monke Lanfranke concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie In the yeare c. 1215. And bicause nothing should want to the worshippynge of the newe founde God of bread and wine and that the bishop of Rome myght haue his God Mazin as Aaron with the idolatrous Israelites had the goldeÌ„ Calfe in the wildernesse Pope Vrban the fourthe ordayned the feast of Corpus Chrâ—sti with large pardons Concil saâ— dom Of this feast we read in the English festiuall on this maner Good frendes ye shall vnderstand that this day is an highe and solemne feast in holy church and is the feast of Corpus Christi It is the feast of our Lordes owne body the whiche is offered to the highe father in heauen at the altare for the remission of our sinnes for all Christen people y t liue here in perfect loue and charitie for the great succour and helpe in releuing them that bene in paines of Purgatorye there abidyng the mercye of God Ye shall vnderstaÌ„d that this feast was founde by a Pope that was called Vrban the whiche had great grace and deuotion in the holy Sacrament of the altar considering the great nede helpe and succour to mans soule and to the â—urdering of liuing to all Christen people here in this present worlde Therfore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Trinitie For all christen people that will be saued must haue sad beliefe in the holy Sacrament whiche is Gods own body in fourme of breade made by the vertue of Christes wordes that the priest sayth and by working of the holy Ghoste Then for this holye Pope thought to drawe people to more deuotion and better wil to this holy Sacrament and to do the seruice this day he graunteth to all that be worhy that is to say that be very contrit coÌ„fessed of their sinnes and be in the Church at both eueÌ„songs at Mattens at masse for eche an hundred dayes of pardon for eche houre of the daye xl dayes of pardon euery day of the Vtas an hundred dayes of pardon in remission of al their sinnes for euermore enduring c In serm de corpore christi Pope Gregorye the ninth appoynted y e feast of y e Natiuity of S. Iohn Baptiste whiche we commonly call Mydsommerday to kept holy In the yeare c. 1225. Chron. Germ. Pope Siluester the firste at the desire of the Emperour CoÌ„staÌ„tine instituted y e feast of LaÌ„masse called Ad vincula Sancti Petri. In the yeare c. 315. Grat. Polid. Pope Eusebius ordayned the feast of the InueÌ„tion of the crosse In the yeare c. 309. Crat. Guil. Durandus Pope Honorius deuised the feaste of the ExaltatioÌ„ of the crosse In the yere of our Lord. 622. Plat. Pant. Some attribute these feastes to Pope Vrban the fourth â–ª Pol. Virgil. Pope Calixte the thirde inuented the feaste of the Transfiguration of oure Lord and commaunded that it should be celebrated and kepte holye with as large indulgences and pardons as the feaste of Corpus Christi In the yeare of oure Lorde 1455. Matth. Palmer Ioan. Stella Pantaleon This feast as the festiual reporteth is greatly priuileged in holy Churche in so much that orders be geueÌ„ this day thorow out all Christendome great pardons be graunted to this day in diuerses places as in Syon plenare remission and all is to the weale and coÌ„forte of man and for a purueaunce to sanctifie his soule that in the last resurrection the said soule ioyned to the body may together be glorified and transfigured in clerenesse more brighter thaÌ„ is the Sunne and so euer to endure Pope Leo the fourthe instituted the Feast of the Assumption of the blessed Uirgine Mary and commaunded that it shoulde in all places be kept hye and holy by the space of right dayes In the yeare â–ª c. 858. Lib. Concil Sigebert Ioan. Functius Pope Innocent the fourth ordayned y e Feast of the Natiuitie of Mary the Uirgine with the Octaues thereof In the yeare c. 1242. Volat. Sabel Pant. Pope Felix the thyrd appoynted the Feast of the Archaungel Michaell to be kept holy In the yere of our Lord. 486. Lib. Concil Chron. Pope Felix the thirde ordayned also the Feaste of the Dedicacion of the Temple commonly called Church holy day and coÌ„maunded y t euery Citie Town or village should yerely kepe for euer y â— day wheron y e Churche was halowed Volat. Plat. Polid. Albertus Krantzius Pope Boniface the fourth ordayned the Feast of all Saintes called All Halowes In the yeare of oure Lorde 606. Plat. Volat Polid. Pope Gregory the
agreed y t if any noble maÌ„ do spoyle a priest or any poore man or religious person and y e Byshop shall commaund hym to come vnto hym y t the cause maye bee heard he refuse to come letters shall be seÌ„t thorow out al bishops one to another which shall declare to al y e countreyes round about y t that man is excommunicated and is so to bee reputed taken til he hath shewed hys obedience to the ordinary and made restitution Caus. 24 â–ª Quaest. 3. Capit. Si quis de polentibus In a councell holden at Paris it was ordayned y t no priest should excommunicate any man before y e cause be euidently proued and openly knowen Ibidem Cap. de illicita In the councell Rothomagense it was decreed y t all manner of tythes should bee payde to the Priestes both corne Haye Fruite Oxen Shepe Goates c. For all tythes are sanctifyed to the Lorde And forasmuche as many are stubborne and disobedient and wil not truely and faythfully pay their tithes as they ought to doe it was ordayned in that Councell that all suche as will not pay them shoulde be admonished once twice or thrice according to the coÌ„maundement of the Lord. If they will not then amende that they shall then be excommunicate and accursed till they haue made due satisfaction and sufficient recompence Caus. 16. q. 7. cap. Omnes decimae The manner and fourme of Excommunication TWelue Priestes must stand about the Byshop and holde burnyng candles in their handes whiche candles at the latter ende of the curse or excommunication they must throw downe vpon the grounde and treade them vnder their feete Afterward letters must be sent rouÌ„d about vnto Parishes contayning the names of them that are excommunicate and also the cause of their excommunication Caus. 11 â–ª quaest 3. cap. Debent In concilio Arausicano we reade these wordes we folowing the canonical ordinaunces and examples of the holy fathers do vtterly sequester and banish by the authority of God and the iudgement of the holy Ghost al violatours disturbers hinderers and destroyers of Gods churches froÌ„ the lap of holy mother Churche from the company and felowship of al christianitie vntil they repent amend and satisfie the Church of God Ibidem cap. Canonica The manner of reconciliation of them that were excommunicate WHen any man y t is accursed or excoÌ„municate is peniteÌ„t sory for his sinne desireth forgeuenesse promiseth to amende the Bishop y t did excoÌ„municate him shall come before the church dore and xii priestes with him shall stande round about him on euery side And if the person y t is excommunicate fal flat downe on the grounde and asketh forgeuenesse promising amendement theÌ„ shall the Byshoppe take hym by the ryght hande and leade hym into the Church and restore him to the christen congregation Afterward they shal sing the seuen penitentiall Psalmes with these prayers Kirie eleyson and Pater noster Saluum faâ— seruum c. With this collecte Praesta quesumus domine huic famulo tuo dignum paenitentiae fructum vt ecclesiae tuae sanctae a cuius integritate deniâ—â—erat peccando admissorum veniam consequendo reddatur innoxius Per Christum dominum nostrum Amen Whiche is thus Englished â–ª Graunt we beseche thee O Lord to this thy seruaunt the worthy frute of repentauÌ„ce that be obtaynyng forgeuenesse of his sinnes may be restored pure and faultlesse to thy holy Churche from the integritye and purenesse wherof thorow sinne â–ª he had wandred and gone astray By Christ our Lord. So be it Causa 11. Quest. 3. cap. Cum aliquis Of penaunce POpe Nicolas the firste appoynted that this shoulde be the penaunce of hym y t hath slayne his mother First by y e space of an whole yere he shall not be suffered to come into the Churche but he shal staÌ„d before the church dore praying beseching god coÌ„tinually to forgeue hym so haynous horrible a sinne Secondlye when the one yeare is ended he shal haue licence to come into the Churche and to stand among y e hearers but he by no meanes shalbe suffred to come vnto the communion or Sacrament of the bodye and bloud of Christ. Thirdly wheÌ„ the third yeare is once past he shall be admitted vnto the holy communion c. All this time he may eate no fleshe nor presume to drincke wine excepte it be on soleÌ„ne feastes and sondayes and from Easter vnto Whitsontyde And whensoeuer he will take any iourney he maye not ryde but go on foote He maye not go vnto the warres except it be to fyght agaynst the paganes He must also euerye weeke faste three dayes eate no meate till it be night c. In the yeare c. 8711. Caus. 33. tract de paenitentia cap. Latorem praesentium Pope Siricius made a decree that those which are penitents may not in the tyme of their penaunce mary nor excercise y e worke of mariage lest they shoulde be counted as dogs returnyng vnto their vomit or as sowes whiche beyng cleane washed walowe tomble them selues again in the miry puddels In the yeare of our Lorde 389. Caus. 23. quaest 2. Cap. De his vero Pope Leo the first notwithstandyng of his great fauour and singular goodnes graunteth to al such as are already maried that they euen in the time of their penance may lawfully enioy the libertie of matrimony lest peraduenture while they abstaine from y t which is lawfull they shal fall into the daunger of that which is vnlawfull In the yeare c. 444. Ibidem G. Audiuimus The same decree also Pope Leo the thirde made declaryng that it is more tollerable and may better be suffered that a yonge man euen in the time of his penance to auoyd the dauÌ„ger of incontinency do ioyne vnto him a wyfe than he should incurre and fal into the sinne of fornicatioÌ„ In doing this saith he it semeth that the matter whiche he hath done is venial and pardonable so that he knowe none other besides hys owne wife Notwithstanding saith he in speakyng thus we make no law but we shewe what is more tollerable In y e yere c. 817. Ibidem cap. In adolescentia Pope Gregorye the fyrste ordayned this to be the penaunce of the maryed man that he shall not enter into the Churche before he hath purified and washed himselfe with water if he haue had the knowledge of his wiues body and geuen her as the Apostle saith the due beneuolence In the yeare of oure Lord. 590. Caus. 33. Quaest. 4. cap. Vir cum propria vxore Pope Pius the fyrste made a decree that if thorowe the negligence of the priest any of the bloud he meaneth the Sacrament of Christes bloude as the expositour doth declare in the same place do droppe down vpon the grouÌ„d the Prieste shall lycke it vp wyth hys tounge c. and he shall do penaunce for
that faulte fortye dayes c. In the yeare of our Lorde 147. De consec dist 2. cap. Si per negligentiam In the Cautels of the Masse we rede thus If thorow negligence there droppe downe any thing of the bloude vpon a bord that sticketh to the earth let it be lyckt vp by the Prieste with hys tounge and the place of the borde scraped and the scrapyng brent in the fire and let the ashes be layd vp beside the altare with the reliques and let hym to whome that happened do .xl. dayes penance If the chalice drop vppon the altare let the droppe be supte vp and let hym haue iii. dayes penance But if the drop came thorow vpon a linnen cloth vnto an other thinge let him haue .iiii. daies penance If it come thorowe to the thirde thinge let hym haue .ix. dayes penaunce In a drop of the bloud come thorowe to the fourth thynge let him do penaunce twentye dayes And as for the linnen geare that the droppe hath touched let the priest or deacon wash them the chalice being set vnder and let the washing be kept with y e reliques Itē if a mā by any chaūce of glotony do spue out y e sament the same spuyng must be brent and the ashes ought to be layde vp byside the altare And if he be a clarke a Religious man Priest or a deacon let hym do forty dayes penance A Bishop lxx dayes a lay man .xxx. dayes But if he did spue by reason of infirmitie let him do penance .v. dayes Who so doth not kepe the Sacramēt so y t a mouse or an other beast eateth it let hym haue xl dayes penance But who so looseth it or if a part of it fall and be not foūd let hym do penaunce .xxx. dayes The same penance semeth the Prieste to be worthy of ▪ by whose negligence the consecrated hostes do putrifie Upon the sayde dayes must the penitent faste and abstaine from the communion and from celebration Pope Innocent the third decreed that they whiche are of the clergye beyng founde gilty of thefte or of any other great faultes shoulde on this manner be punished Firste they shalbe degraded Secondly they shalbe depriued of all their ecclesiasticall promocions Thirdly they shall be strayghtly kept in some monastery there to do penance al their lyfe time Lib. Cōcil Decret Gregorii de paenis tit 36 cap. Tuae discretionis In the Councell Triburiense it was ordayned that if any were enioyned penāce to eate nothing but bread certain dayes and could get no bread to eate it should be lawfull for them to eate fish leekes or any such kynd of meat seyng the necessitie doth so require Prouided alway y t they eate not those meates for pleasure sake but for the sustentation of theyr hungrye bodyes Decret Gregorij 9. Libro 5. de penet et remiss Tit. 18. Cap. Licet In a certayn general councel it was decreed y t at the least once in the yeare euery person both of mankynde and womā kynde being of reasonable age and sufficient discretion shuld priuately confesse hys synnes to hys own Curate and to the vttermost of hys power fulfyll all suche penaunce as hys Ghostly father hath enioyned hym Ibidem Capit. Omnis vtriusque sexus Libro Concil In the eyght Synode it was agreed y t suche penaunce shoulde be enioyned of y e ghostly father to his ghostly childe as is agreable to the qualitie and quātitye of sinne Caus. 26. Quaest. 7. Capit. Proqualitate In the same Synode it was also determined y t the priestes shuld haue authoritie and power to enioyne what penaunce they wuld and for how long a tyme and after what sort Ibidem Ca. Hoc sit positum Of Absolution POpe Gelasius the fyrst ordayned y t if a man were vniustlye excōmunicate accursed he shoulde not regard it nor yet go aboute to seke absolution from y e sentence or censure which was vniustlye layde vpon hym In the yeare c. 494. Caus. 11. Quaest. 3. Cap. Cui est Pope Gregorye the fyrst affyrmeth y t the priest can absolue no man excepte God hath absolued him fyrst alleging the historye of Lazarus whom the Lord raised vp vnto life before he cōmaunded his Disciples to losen hym and to set hym at libertye In the yere of oure Lorde 590. Ibidem Cap. Tunc vera est absolutio Pope Nicolas the fyrste ordayned y t the Byshop of Rome mighte absolue men from their lawfull othe promyse fidelitie made to princes seing y t it lyeth also in hys power to depriue kings and Emperours of their kingdomes dignities In the yeare c. 871. Caus. 15. Q. 7. Cap. Autoritatem The same readest thou also in y e Canō following which beginneth Alius item Pope Gregorye the fyrst made a decree y t no Prelate shuld lightly forgeue absolue men frō those sinnes y t they haue committed against God The offences committed agaynst vs saith he we may easely forgeue but the synnes which are done agaynst God we maye not release without great discretion penaunce doing In the yeare c. 590. Caus. 23. Quaest. 4. Cap. Si is qui. In the councell Carthaginense it was decreed y t the person which shoulde bee absolued should mekely and reuerently knele downe to take the absolution and y t the Priest should laye hys hande vpon hys ghostly childes head when he absolueth hym Caus. 26. Quaest. 7. Capit. Sacerdos Libro Concil Martinus frater Certayne fourmes of Absolution OURE Lord Iesus Christ whiche hath full power to absolue he moughte absolue thee And I by the authoritye of him of y e holy Apostles Peter and Paule and of oure Mother holye Churche and by the authoritie y t is committed vnto me in this behalfe as much as I can and am bounde to absolue thee do fyrst of al absolue thee from the bond of y e lesser excommunication if thou be failen into it I absolue thee also from y e fault of companye kepyng with excommunicate persons if thou haue nede and by the same authoritye I absolue thee from all thy synnes mortal criminall and veniall being confessed vnto me I absolue thee also frō all other sinnes forgotten confessed committed and neglected as much as I can so farre as my dutye is in y e vertue of our Lord Iesu Christes passion and in y e blessing of the father and of the Sonne and of the holy Ghost AMEN And the very passion of our Lorde Iesus Christ the merites of all he Saintes and shee Saintes and all the passions of y e holy Martyrs and the suffrages of y e church Militante and the remissions of the same and also the pardons prayers pilgrimages whatsoeuer good dedes besydes all other faythfull Christians haue wrought Agayne the fastynges almosse deedes and the workes of mercye whiche thou haste done or shalt do or entendest to doe moreouer whatsoeuer tribulation thou
longeth to And all secular iustices or iudges y t bene in offices and han the lawe to kepe when they be proued and required to doe her office in helping of the people y t han suffered wronges and harme but if they do rightfulnesse and truth by her coÌ„ming be they learned meÌ„ or leude els they ben accursed And al thoe y t ben wedded together against the lawe of God and of holy churche in degrees that bene forbidden as in consanguinitie or in affinity or gossibred And all that bene professed in any religion and broken out of her order and become wedded men or women Also priestes y t beene within holy orders forsaken her order and be comen wedded and al y t procuren helpen or assenten therto And al that knowen in matrimonye when it shall be made anye great defaulte or letting but if they by some way doe holy church to know it And when any churche or chappell is suspended or interdited by lawe they bene accursed openly that constreynen any priest for to sing therin or by ringing of bells or by any other waye maken hem to heare masse that beene openliche accursed by name And also when any man of holy church by commission doeth oute of holy Churche or curseth any man or woman and nameth hym by name on holy church behalfe that he goe oute of the Churche while masse gods seruice is in doing but if he do his bidding he is accursed And also al y t maynteynen hem or bidden hem holde them stil in the church and none of them may be assoyled but by y e court of Rome And al y t her goods geuen in drede of death in fraude of holy church or to forbarre her dettes and al thoe also y â— such giftes taken or couÌ„celen or helpen thereto bene accursed Also al thoe y t letten Prelates or Ordinaries or Chapiter for to enquire of synne there nede is for helpe or health of mans soule And al thoe y t against y e lawe of holy church byen or sellen any benefice of holy church And all y t byen or sellen holy orders or falsely stelen 〈◊〉 thoe bene accursed y t maken any â—ate or plee in y e patronage wherethorowe the very patrone is let of hys ryght And al y t breken any point of the Kings great Charter or els any point of the Charter of the forest in whiche bene writteÌ„ the fredomes of this land y e diuerse Kings han graunted both to learned to leude In the great Charter bene contayned .xxxv. poyntes and y e Charter of the forest comprehendeth xv points vt in tractatu vocato Pars oculi in prima parte et in tract vocat Regimen animarum in prima sui parte plenius continetur Also al men and women y t which in perill of death bene assoyled or in any other perils of hym y t hath not power by lawe oute of peril of death to assoyle hem assone as they be recouered but they take absolution of hym that hath power to assoyle hem they turneÌ„ agayn bene in the same curse as thei wer before worse forâ— vnbuxumnesse Al y t bene open lechouris open aduouteris coÌ„mon wemen all thoe y t wittingly and quietly defend them y t they be not punished by the law after monishing vpon paine of cursing y t no man let them house to hire ne receaue hem into her house after the time that they be knowen Also al that comynen with hem that bene accursed in eating drinking in receauing in helping in fauouring but only in hope to bring hem to amendment And all Okereris and vsureris that is to say if man or woman lende good or cattell to her neighbour for to take aduauÌ„tage for her lending and thoe y t it maintaine assenten to such geuing or taking or filling y e derer therfore And if there wer such one in a city y e citye should be interdited and no masse ne sacramente done therein till he were out of the citie And all thoe y e maken when vsurye is taken that it bee not restored agayne And al that beleuen on witchecraftes or vsen it And all that wilfully sleen hemselfe or ells any man woman or childe and all witches and all y t on witchecrafte beleuen maynteinen or vsen Also al that heresye maynteinen or sustaynen and all heretikes that beleuen not in the sacrament of the alter the whiche is Christes owne bodye hys fleshe and bloud in forme of bread and in other Sacramentes of holye Churche y t touchen health of soule And all thoe women that distroyen her owne children or any other womans children wyth drinkes or with any other witchcraft eyther wercke vnleefull And all y e fadren her children wrongfulliche on any man for malice or couetesie And all y t her children wilfulliche sleen or casteÌ„ awaye or leyen at churches or Church doores or at hospitalls or in fieldes or in high wayes or leauen her children christened or vnchristened and goen away from hem and forsaken hem And all thor that offeringes that bene offered in holy Church or in chappels or in oratories or in any other stead within a paryshe with holden or putten away into other places agaynst the will of y e person vicarye or curate but if thei be priuileged Also Iohn Stratford sometime Archbyshop of Cantorburye hauing regarde to muche harme of mans soule and default of deuotion thorowe vilanye and synne y t weren vsed done about dead bodyes ligging vp yet is vsed about in many places or the body be borne to church there y t sometyme weren vsed and ordained about a corse for holy prayers for the soule now it is forbidden by constitution vpoÌ„ paine of y e great curse that no maÌ„ vndirsong or take any folke into his house where the dead bodies bene watched to make any maÌ„ner plaies but pray for y e soule And al y t there ought ells done or thither comen than to bidde for the soule thei mowen drede of y e same curse And al y e vsen simonye or geuen or vndersongen in way of simonie Al sacrilegiers y t is to say al y e wrongfulliche doen away any thing halowed or geuen to holy church ligging to be kept where 〈◊〉 it be or that any thing w t violence beare out of holy church al y t this procuren or assenteÌ„ Also al thoe y â— doen in holy church or in holy place any foule sinne wherfore it hath nede to be newly halowed or reconciled Also all thoe y t withholden any mans good vniustly wetingly that hath bene axed openly in holy church three times And al that in violence lien hand or drawen bloud on father or mother and y t is to vnderstand both of bodilich ghostlich but it be himself defendaÌ„t And al y t helpeÌ„ the Sarazens against ChristeÌ„ meÌ„ in warre of armes or in