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
tenour of theyr rule The brethren of thys order heare confessions and preache at hye feastes This order also admitteth Lay brethrē as in many places moe to do their businesse abroade They fayne that thys order was confyrmed of Pope Vrban y e fyft at the commaundement of Christ. In the yeare c. 1353. Volat. Plati Polichron Pol Libro Germ. c. Of the Nunnes of S. Katerines order of Sene. POpe Gregorye the .xi. bearyng rule Katerine of Sene a Dyers daughter refusyng the state of matrimonye tooke vpon her the thyrd order of S. Dominicke or of the Fryer Preachers They say that Christ shuld haue maryed her with a ryng wherein were foure pearles one diamonde taken her harte from her and geuen her hys in steade therof The Nunnes of thys order weare garmentes lyke to the black Fryers Theyr cloke vayle are blacke theyr cote is white In the yeare of oure Lorde .1455 Volat. Lib. Germ. Chron. I passe ouer the Nunnes that be of the Iustinians order of Marye Magdalenes orders of Austens order c which all are wrapped full of superstition and hipocrisye seking their saluation not in Christ thorow fayth but in mens inuentions by folishe and popish workes But let vs heare the Popes pleasure more at large concerning the poore Nunnes Rules concerning all orders of Nunnes POpe Pius the fyrst made a decree that no mayde shoulde be admitted to bee a Nunne or a religious person before she were .xxv. yeres of age and that shee shoulde be professed and consecrated only vpon the feastful day of the Epiphanye commonly called Twelfday In the yeare of our Lorde 147. Ranulphus Cestrensis Ioannes Stella Phil. Bergom Pope Sother ordained that a Nunne shoulde not handle the towels of the altare nor the Chalice patenne or corporasse clothe nor yet put incense into the senser but that shee shoulde alwayes weare a vayle vppon her head and a wymple vnder her chynne In the yeare of oure Lorde 168. Polichron Chron. Ang. c.. Pope Gregorye the fyrst ordayned that no man shoulde frequent the monasteries of Nunnes again he forbad that Nunnes shoulde be Godmothers to children In the yeare c. 590 Chron. Ioan. Stella Pope Leo the fyrste made a decree that none shuld be made a Nunne except shee were founde to haue lyued afore continentlye and honestly by the space of .xl. yeres In the yere c. 444. Phil. Bergom Pope Gregorye the eyght made a decree y t no man should once be so hardye as to take a Nunne out of her cloyster In the yeare of our Lorde 1186. Tom. 1. Concil Of the Monasticall apparell IN times paste whē with most earneste diligence I searched for the originall beginning of the monasticall or monkish apparel and could by no meanes finde any thing thereof in writing at the laste I repaired vnto the paynters in y e entries porches of y e friers wher for y e most part a mā may se y e historyes of both testamentes paynted liuely setforth in colours I sought for the matter diligently And when in al the olde testament I could not fynde any of the Patriarches or of the priests or of the Prophetes or of the Leuites no nor yet Helias hymselfe whom notwithstandyng the Carmelites or white friers make their Patrone fyrste founder of their Religion to weare a coule and to be clad with Monkysh apparel◠I went streyghtwayes vnto the newe testament There I founde Zacharye Simeō Iohn Baptist Iosephe Christ the Apostles the Disciples y e Scribes the Pharesees the Byshops Annas Cayphas Herode Pilate and manye other but no where coulde I fynde or perceaue the coule or monkysh habite Examining once again more diligently euen from the beginnyng al singular things out of hande euen at the very beginning of the historye in a manner the deuill appeared shewed himself clad in a coule euē y e very same deuil y t tēpted Christ in y e deserte or wildernesse I was excedīg glad reioyced beyond al measure y t I had found y t in picture which I could neuer find afore in scripture I meane that the deuill was the first author inuentor and finder out of the coule and Monkishe habite of whom afterward I thinke verely the other Monkes and Fryers borowed their coules and disgysed apparell set forth in diuerse colours some white some blacke some graye some russet some blewe some blouncket c. or elles paraduenture they receaued and tooke the same as lefte vnto them for inheritaunce from the deuill their father Cornelius Agrippa de incertitudine vanitate scientiarum Of Temples or Churches POpe Siluester bearing rule Constantine the Emperour built diuerse Churches for the Christians gaue other libertie so to do to the end that so many as professe Christ might openly and without any feare come together to praye prayse God to heare the readyng and Preachyng of the holy Scriptures to receaue the blessed Sacramentes and to occupye themselues in suche Godly and vertuous exercises as God requyreth of them in hys Sacred worde For vnto that tyme the Christians were so extremelye persecuted of tyrauntes that they had no certayne publyque place to repare vnto but so many as professed Christ assembled themselues together priuatelye and praysed God in hollowe caues and dennes for the feare of the vnfaythfull as Laurentius Valla sayeth in hys booke de donatione Constantini In tymes paste sayeth he before the dayes of Constantyne the greate the Christians had no Temples but secrete and close places holye lyttle houses but no greate and gorgious buyldynges Chappelles no Temples Oratoryes within priuate walles no publyque and open Churches In the yeare of our Lord. 315. Ranulphus Cestrensis ▪ Valla. Westmerus Pope Iginius ordayned that the Temples or Churches shoulde be halowed withall solemnitye and that no Churche shoulde be halowed without a Masse agayne that Churches should be made neyther greater nor smaller without the consent of the Metropolitane In the yeare of our Lord. 143. De Consecr Dist. 1. Cap. Omnes Basiliae Eusebius Sabell Phil. Bergom c. An admonition to the Reader HEre must I warne thee moste gentle Reader of the craftye iuglynges of the Papistes which whē they haue once inuented of theyr idle brayne with out the authoritye of Goddes worde a balde and lousye ceremonie or a wicked and a superstitious lawe streyghtwayes father the same vppon some Godly auncient and learned Byshop that by thys meanes it maye be of the more force and of the greater authoritye with men and the more easlye disceane the people Of thys their practyse here haste thou an euident example They set forthe in their deuilyshe decrees wicked writinges that this holy Byshop Iginius commaunded the halowyng of Churches when many yeares after as thou hast tofore ▪ heard the Christiās had no Churches but secretly assembled themselues together in corners in priuate houses in
deÌ„nes caues of the ground beyng no where safe and sure from the cruelty of the tyraunts whiche thyrsted no lesse for the bloud of the Christians than the pantyng and thyrsty hart desyreth the water brokes How coulde they halowe that they had not Except the Papists will make euery caue and denne in the ground the Church which were much agaynst theyr worship Agayne where there is mention made in this decree that there must be a Masse at the halowyng of a Churche who knoweth not that the very name of the Masse was vnknowen many hundred yeares after to the faythfull congregation of Christ so farre is it of that the Masse it selfe was in vse among them which is but a late and an yesterday byrde hatched and brought forthe of many Popes yea and that not at one tyme or in one yeare but in many and sundrye yeares Of thys I thought good to warne thee good reader NotwithstaÌ„ding be it true or be it false I will truly and faithfully recite and bring forth vnto thee whatsoeuer I shall fynde in theyr hystoryes concernyng theyr tryflyng trumperye vse thy iudgement and know the Papistes to be enemyes to the truth Pope Felix the thyrd made a decree y e Byshops only should halow churches and that euery citie towne or village should yerely kepe holy for euer after that day wheron the Churche was halowed In the yeare c. 486. Plat. Pol. Chron. Pantaleon Pope Innocent the fyrst decreed that a Churche once halowed should be halowed no more In the yeare c. 408. Dist. 68. Cap. Ecclesiis semel IoaÌ„nes Stella Pope Boniface the fifte made a lawe that whatsoeuer giltye person fledde into sanctuary that is to saye into the Churche or churchyarde for succoure the same party shoulde not be drawen out agayne but suffered there quietly to remayne In the yeare c. 617. Sigeb Sabell â–ª Volat. Plat. c. Pope Martine the fyrste made a decree that Churches should be galantly decked trimmed and dressed vpon the holy dayes and solemne feastes In the yeare of our Lord. 643. Pol. Pantal. Pope Linus made a lawe that no woman should come into the Church excepte her face wer couered w t a vayle or kerchiefe In the yeare of our Lord. 70. Chronica Chronicarum Volat. Fasciculus Tempo D. Barns Pope Eugenius the fourth bearing rule a Councell was kepte at Basille in the whiche it was decreed that such as walke vp and downe in the Church at seruice time shoulde be punished In the yeare of oure Lorde 1430. Plat. Volat. Lib. Concil Of Churchyardes POpe Calixte the first ordained fyrst of all the Churchyards the halowing of the same In the yeare of our Lord. 222 Sabell Plat. Christ. Massae Pantal. Pope Dionyse deuised to deuide the parishes with their Churches Churchyardes and commaunded that euery Bishop shuld be coÌ„tent with the limites of his owne diocesse euery Priest with the boundes of his owne parishe In the yeare of our Lord. 266. Fascicu Temp Volat. Pol. Lib. Concil ¶ Of Churchgoodes POpe Iginius appointed that no Churche stuffe shoulde be put to prophane vses In the yeare of our Lord. 261 Volat. Phil. Bergom Pope Stephen the first made a decree that those which take away the goods of the Churche shoulde be condemned as meÌ„slayers In the yeare of our Lord 261. Chron. Lib. Concil Pope Eusebius ordained that suche as take away any thing appertaining vnto the Churche they shoulde restore ten times as much agayn In the yeare of our Lord. 309. Chron. Germ. Pope Iohn the fourthe made a decree that if any inuaded or toke awaye the goodes of the Churche he shoulde restore foure tymes as muche agayne In the yeare of oure Lorde 635. Ioan. Stella Plat. Chron. Pope Paule the seconde ordayned that they that did alienate or withdrawe any thynge from the Churche should be excoÌ„municated In the yeare c. 1404. Sabell Chron. Pope Gregory the fourth instituted that euery Churche should haue theyr proper possessions wherof the Priest may liue least y t they takyng thought for theyr liuyng shoulde be compelled to leaue theyr dutie vndone In y e yere c. 846. Plat. D. Barns Pope Vrban the fyrst graunted that landes goods and temporall possessioÌ„s should on this condition be geueÌ„ to the Churche that nothyng shoulde be priuate to any man but that all thynges should be common among the Priests so that none of them should want but euery one haue whatsoeuer his necessitye requireth In the yeare c. 222. Anselmus Rid. Volat. Chro. Plat. Of the OrnameÌ„tes of the Church POpe Pius the fyrst brought y e font into the Church â–ª In the yeare c. 147. Plat. Sabel Chron. Pope Boniface the seconde ordayned the particion betwene the chauncell and the Churche whiche we now commonly call the Roodeloft and commaunded that the people should heare the diuine seruice as they terme it in a seuerall place from the clergye In the yeare c. 529. Albert. Crantz Platâ— Ioan. Laziardus D. Barns Pantal. Pope Sabiniane commaunded that Lampes shoulde be kept continuallye burning in the Church In the yere c. 603. Platina Albertus Crantz D. Barnes Pantaleon Pope Innocent the thyrde bearyng rule Eustace â–ª Abbot of Flare came out of Normandye into Englande and among hys other deuises he caused that lyghte shoulde brenne alwaye in the Churches before the little Gods body Ranulph Cest. Pope Zacharye deuised oyle for the Lampes in the Churches In the yere c. 752. Plat. Pantal. Pope Gregory the fyrst brought into y e church tapers torches candles c. In the yeare c. 590. Volat. Pantal. Pope Sabiniane decreed fyrst that the people should be assembled and come together to heare their diuine seruyce at certayne houres of the day by ryngging of bels In the yeare c. 603. Plat. Durand D. Barns Pantal. Pope Iohn the .xxii. ordayned that bels should be tolled euery daye thryce in the euening and that then euery maÌ„ shoulde streyght wayes knele downe say thrice the Aue Maria in the worship of our Lady In the yere c. 1309. Chron. Ioannes Stella Pope Calixt the thirde also made a decre y t euery day at xii of the clocke y e sexten or parish clerke shuld toll noone and y t so many as heare y e bels streight waies shoulde say an Aue Maria in the honoure of oure blessed Ladye In the yeare of our Lorde 1455. Phil. Bergom Durandus sayth that bels be of suche vertue that when they be roung they stirre men to deuotion they preserue the frutes of the earth they kepe both the mindes and the bodies of the faithfull from al daunger they put to flight the hostes of our enemyes dispatche all the suttelties of oure euell willers they cause the boysterous hayle y e sharp â—â—ormes the violent tempestes the terrible thundringes the fearefull lyghtnings and fearce
Isidor Volat. Platina D. Barns Some make Pope Theodorus author of it which liued about the yere of our Lorde 613. Chron. Fasciculus Temporum Durandus Guilielmus Durandus sayeth y e Saincte Ambrose made the benediction or prayer wherewith the Paschall Taper is halowed on Easter euen He sayeth moreoueÌ„r that Augustinus and Petrus Diaconus the Monke made also other benedictions whiche are not in vse Rat. di offi Of Oyle and Creame and of the halowing of the same POpe Clement the fyrst brought fyrst of all the Oyle Creame into the Church In the yere of our Lord .92 Some attribute this ceremonye to Pope Siluester the fyrst In the yere c. 315. Chron. Lib. Concil Pope Fabian ordayned y t the Oyle and Creame which are vsed to be kept in the Chrismatorye for sundrye purposes and vses should be renued euery Maundye Thursdaye and y t the olde shuld be brent For saith he it is a new sacrament therefore must it alwaies be renued and the olde brent De conse Dist. 3. Cap. In literis Plat. Volat. Fascicu Temp. Polyd. Pope Siluester the fyrst gaue straight charge y t neither deacoÌ„ nor priest shuld presume to halow Oyle and Creame but only the Byshop In the yeare c. 315. Lib Concil Pope Anastasius the fyrst commaunded that so soone as the Byshop hath halowed the Oyle and Creame either the Subdeacons or the Deacons with all expedition should carrye it vnto all the Churches thorowe out the diocesse that it may be in a readinesse agaynste Easter day In the yeare of our Lorde 404. Lib. Concil Chron. Of the Fire on Easter euen and of the Halowing therof POpe Zozimus ordayned not only y e Paschall Taper to be halowed on Easter euen but also that a Fire shoulde be made in euerye Churche on that day and halowed againe that the Paschal should be lightned with the flame of that Fyre and al other candles in the Churche In the yeare c. Chron. Germ. Of Halowing the Fonte on Easter euen POpe Pius the firste brought in the halowing of y e Fonte In the yere c. 147. Plat. Sabell Pope Leo Pope Damasus and S. Ambrose added the Exorcismes or coniurations and the benedictions or blessings with the other solemnities that be vsed at y e halowing of the Fonte as droppyng the candle into it the priestes breathing into it the deuiding and casting out of y e water c. Chron. Germ. Guil. Durand in Rat. di off Of halowing new Frutes POpe Eutichianus decreed that all new frutes but specially Beanes Grapes shuld be blessed coÌ„secrated and halowed vpon the altare In the yere c. 276. plat polid D. Barâ—s Of Fasting SAint Peter the Apostle of Christ first Pope of Rome as the Papistes fayne where he lyued by the space of xxv yeares and reygned the great and high Byshop ordayned that both Aduent and Lent shoulde be solemnely deuoutly fasted of all christen people in the remembraunce of the first and seconde comming of our Lord Iesu. In the yeare of our Lord. 36. IoaÌ„ Laziar Chron. Angl. Durand Guilihelmus Durandus sayth that after the mind of S. Gregory de consecrat dist â— Lent is counted to begynne on the firste Sondaye in Lent and to ende easter euen whiche tyme sayth he containeth xlii dayes of the which take away the sixe Sondayes so there remayne onelye 36. dayes Therefore that the number of forty dayes whiche Christe fasted might be perfited the aforesayd Pope Gregory added and put to Lent foure dayes of the weeke that go before that is to saye Wednesday Thursdaye Frydaye and Saterdaye De consecra dist 5. Quadragesima Durand in Rat. di off Telesphorus as other affirme whiche I thinke to be more true appoynted firste of all Lent to be fasted before Easter And he moreouer added an other weeke to it whiche is commonlye called Quinquagesima This weeke he coÌ„maunded the priestes to fast more than the laytye bicause they whiche ought to be holier than the reaste shoulde in this ordinarye faste shewe more abstistinence than other In the yere of our Lord. 139. Lib. Concil Euseb. Sabell Polid. D. Barnes In a certain Sinode holdeÌ„ at Nice it was ordained that the fasting of Lent which before endured from the sixt day of Ianuarye vnto the sixtenth daye of February should begyn and ende as it is now vsed Chron. Ranulphus Cest. Carcombertus king of Englande was the first that commaunded the inhabitantes of England to fast Lent about the yeare of oure Lorde 645. Sigeb in Chron. Pantal. Pope Gregory the second made a decree that christen men should fast also on the thursdayes in Lent which was neuer vsed afore and that there should be solemne massing also on those daies in Churches But Pope Melchiades ordayned that no man shoulde faste the Thursday no more than the Sonday For sayth he as the sonday was soleÌ„ne bicause of the resurrection of the Lord so lykewise ought thursdaye to be bicause on that day Christ instituted his supper and ascended into heauen In the yeare of our Lord. 729. Sigebertus in Chron. Guil. Durand Pantal. Pope Siluester the firste ordayned that Wednesday Fryday and Saterday should be fasted euery weeke thorow out the yeare As for Sondayes thursdayes he woulde haue them be kept merely holy with double feast as they vse to say in holy kitchin For on the sondaye sayth he tâ—e Lorde Iesus rose vp from death to lyfe and on the Thursday he ascended into heauen he instituted the Sacrament of his body and made the holy creame In the yere of our Lord. 315. Bergom Pope Gregory the seuenth renewed the saterday fast and commauÌ„ded that there should be no fleshe eaten of Christians that daye In the yeare c. 1073. Plat. Volat. Nauclerus Ioannes Stella de consec dist 5. caâ— Quia dies Sabathi Many attribute the Saterday fast to Pope Innocent the firste In the yeare c. 408. Grat. Sabel Fasci Temp. Pantal. And Pope Innocentes reason why men should fast the saterday is this First bicause on that daye Christ lay buried in the Sepulchre Secondely bicause his disciples for verye sorowe fasted that day Lib. Concil Chron. Chronicarum Alb. Crantzius Notwithstandynge Guilihelmus Durandus saith that Pope Innocent made a constitution y t the saterdaye in Lent should not be fasted bicause the Lorde rested in the sepulchre on the saterday â—or a token of the quietnesse and reast that we shall hereafter haue wherein â—â— in the Festiualle on this manner Good freÌ„des this weeke ye shall haue Imber dayes that is Wednesday Friday and Saterday the which dayes Calixtus the Pope ordayned foure times in y e yeare to all that be of conuenable age to fast for certayne causes as ye shall heare Our olde fathers fasted foure times in the yeare agaynste foure high and solemne feastes and if we will shewe vs good
no meanes admit For sayth he as there ought to be no feast of y e Vnitie no more oughte there to be any feast of the Trinitie In the yeare c. 590. Guilielmus Durandus Pope Vrban the fourth ordained the feast of the Sacramente of the Altare otherwyse called The feaste of Corpus Christi with pardons and indulgences greate plentye to allure the foolyshe and simple people to commit spiritual whoredome with that Sacrament by adoryng and worshipping it as theyre God Maker and Sauioure and willed it to bee kepte holy the Thursdaye after Trinitie Sonday In the yeare c. 1254. Christianus Massaeus Ioan. Stella Polyd. Pantal. The beginning of thys feaste was thys In the countrey of the Leodicenses there was a certayne Recluse or Anckresse called Eua whiche of a vayne foolyshe and superstitious deuotion and loue towarde the Sacramente of the altare as they terme it procured thorowe earneste sute of Pope Vrban the fourthe that the Sacramente of the Altare commonly called Corpus Christi might also haue a feast and holy day being as wel worthye as the Gallowe tree or crosse y t Christ was haÌ„ged on which was alredy celebrated in the Church and y t the same feaste of Corpus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde Pope Vrban being an holy and deuoute Father doubte ye not consideryng the greate deuotion earneste zeale and Godlye mynde of thys holy and religious woman accomplyshed foâ—le graciouslye her tender requeste and dyd not onely ordayne that thys feast of Corpus Christi shuld be kept holy but he also graunted plenarye Indulgence and large pardon to so many as eyther do say or heare the seruice belonging to y t feast which Thomas Aquinas the Blacke fryer made Arnoldus Bostius Guili Durand Chron. Before that time there was no such feaste knowen in the church of Christ. But thys is moste certayne that thorowe thys feaste greate Idolatrye and muche spirituall whoredome is daylye coÌ„mitted with the Masse bredde in all those places where the true doctryne of the sacrament is not knowen Pope Innocent y e thyrde sayth Theodorus Bibliander in the Councell Lateranense placed y e fond fansye of Monke Lanfranke concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie In the yeare c. 1215. And bicause nothing should want to the worshippynge of the newe founde God of bread and wine and that the bishop of Rome myght haue his God Mazin as Aaron with the idolatrous Israelites had the goldeÌ„ Calfe in the wildernesse Pope Vrban the fourthe ordayned the feast of Corpus Chrâ—sti with large pardons Concil saâ— dom Of this feast we read in the English festiuall on this maner Good frendes ye shall vnderstand that this day is an highe and solemne feast in holy church and is the feast of Corpus Christi It is the feast of our Lordes owne body the whiche is offered to the highe father in heauen at the altare for the remission of our sinnes for all Christen people y t liue here in perfect loue and charitie for the great succour and helpe in releuing them that bene in paines of Purgatorye there abidyng the mercye of God Ye shall vnderstaÌ„d that this feast was founde by a Pope that was called Vrban the whiche had great grace and deuotion in the holy Sacrament of the altar considering the great nede helpe and succour to mans soule and to the â—urdering of liuing to all Christen people here in this present worlde Therfore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Trinitie For all christen people that will be saued must haue sad beliefe in the holy Sacrament whiche is Gods own body in fourme of breade made by the vertue of Christes wordes that the priest sayth and by working of the holy Ghoste Then for this holye Pope thought to drawe people to more deuotion and better wil to this holy Sacrament and to do the seruice this day he graunteth to all that be worhy that is to say that be very contrit coÌ„fessed of their sinnes and be in the Church at both eueÌ„songs at Mattens at masse for eche an hundred dayes of pardon for eche houre of the daye xl dayes of pardon euery day of the Vtas an hundred dayes of pardon in remission of al their sinnes for euermore enduring c In serm de corpore christi Pope Gregorye the ninth appoynted y e feast of y e Natiuity of S. Iohn Baptiste whiche we commonly call Mydsommerday to kept holy In the yeare c. 1225. Chron. Germ. Pope Siluester the firste at the desire of the Emperour CoÌ„staÌ„tine instituted y e feast of LaÌ„masse called Ad vincula Sancti Petri. In the yeare c. 315. Grat. Polid. Pope Eusebius ordayned the feast of the InueÌ„tion of the crosse In the yeare c. 309. Crat. Guil. Durandus Pope Honorius deuised the feaste of the ExaltatioÌ„ of the crosse In the yere of our Lord. 622. Plat. Pant. Some attribute these feastes to Pope Vrban the fourth â–ª Pol. Virgil. Pope Calixte the thirde inuented the feaste of the Transfiguration of oure Lord and commaunded that it should be celebrated and kepte holye with as large indulgences and pardons as the feaste of Corpus Christi In the yeare of oure Lorde 1455. Matth. Palmer Ioan. Stella Pantaleon This feast as the festiual reporteth is greatly priuileged in holy Churche in so much that orders be geueÌ„ this day thorow out all Christendome great pardons be graunted to this day in diuerses places as in Syon plenare remission and all is to the weale and coÌ„forte of man and for a purueaunce to sanctifie his soule that in the last resurrection the said soule ioyned to the body may together be glorified and transfigured in clerenesse more brighter thaÌ„ is the Sunne and so euer to endure Pope Leo the fourthe instituted the Feast of the Assumption of the blessed Uirgine Mary and commaunded that it shoulde in all places be kept hye and holy by the space of right dayes In the yeare â–ª c. 858. Lib. Concil Sigebert Ioan. Functius Pope Innocent the fourth ordayned y e Feast of the Natiuitie of Mary the Uirgine with the Octaues thereof In the yeare c. 1242. Volat. Sabel Pant. Pope Felix the thyrd appoynted the Feast of the Archaungel Michaell to be kept holy In the yere of our Lord. 486. Lib. Concil Chron. Pope Felix the thirde ordayned also the Feaste of the Dedicacion of the Temple commonly called Church holy day and coÌ„maunded y t euery Citie Town or village should yerely kepe for euer y â— day wheron y e Churche was halowed Volat. Plat. Polid. Albertus Krantzius Pope Boniface the fourth ordayned the Feast of all Saintes called All Halowes In the yeare of oure Lorde 606. Plat. Volat Polid. Pope Gregory the
fourth afterwarde willed that the Feaste of all Sainctes should be kept the first day of Nouember In the yeare of our Lord. 486. Plat. Sabel Polid. D. Barns Pope Iohn the .xviii. confirmed the Feast of all soules whiche was begoÌ„n by a certayne Monke called Oclilo and commaunded that it should be kept â—oly in euery Churche the day followyng the Feast of all Saintes In the yeare of our Lord. 999. Petrus Damianus Christianus Massaeus Volat. Fascicuâ—us Temporum Ioan. Stella Polid. This Feast as they write toke the begynnyng on this manner A certain Monke named Oclilo prouinciall of the Monkes of Clunâ—acensis order vpon an occasion that he hearde about Etna the mountaine of Sicilie oftentimes great weping lamenting and crying which he supposed to be the yellynge of euill spirites that wailed bicause the soules of dead men were taken out of Purgatory from theÌ„ by the peticioÌ„s prayers suffrages and sacrifices of well disposed Christen people persuaded his Couent to make a generall Obite for all soules the daye next after the feaste of all Sainctes and desired Pope Iohn the xviii to set it forth by his authoritie and to commaund it to be obserued generally as a godly Institution full of louyng tender and pitifull charitie Whiche thinge Pope Iohn did with all expedition so that of this Monkes foolishe supposition there hath sprong vp muche vayne superstition Volat. Polid. Ioan. Laziard Pope Sixtus the fourth ordayned the feastes of the Conception and presentation of Marye the Uirgine and the Feastes of Anne her Mother and of Ioseph her husband and also of Fraunces In the yeare c. 1469. Decret Extravagant Ioan. Laziard Pope Vrban the sixt made the visitation of Mary holyday In the yeare c. 1390. Christ. Mass. Chron. Germ. Pope Sergius otherwise called Popes Swinesnoute confirmed the feast of the Purification of Mary commonly called Candelmassedaye whiche before was instituted at Constantinople Pope Vigilius beyng Byshop of Rome In the yeare of our Lord. 684. Sigeb Pantal And he commauÌ„ded that all the people shoulde on that daye go procession cary brennyng candels about with them in their hands Chron. Germ. Guil. Durand Pope Boniface the eyght ordayned that the feastes of the foure Euangelistes Mathew Marke Luke and Iohn agayne that the feastes of the foure Doctours Ambrose Hierome Austen and Gregorye shoulde be double feastes in holye Churche In the yeare of our Lorde 1286. Fasciculus Temp. Christ. Massaeus Ioan. Stella Pope Leo the firste commaunded that the Sonday shoulde be kept holy and that all Christians should behaue themselues Godlye and vertuously all the daye long in praying in hearyng readyng the worde of God in visityng the sicke and poore and in comforting the comfortlesse In the yeare of our Lord. 444. Volat. Sabel Pantal. Pope Leo the thirde bearyng rule a CouÌ„cell was holden at Magontia in Germany where it was decreed that al SoÌ„dayes should be kept holy with al reuerence and that all men on those dayes should abstayne from al seruice worke and worldly businesse and that there shoulde be no Markets no Faires no bying nor selling on the Sonday Againe that no man on that daye shoulde be iudged either vnto death or vnto any payne In the yeare c. 817. Lib. Concil Barth Carranza Pope Innocent y e fourth bearing rule it was agreed in a certain councel holdeÌ„ at Lyons what holydayes should specially be obserued and kept where it was decreed that the Sondayes should be kept holy from Saterday at noone till Sonday at night Item the feastes following should also be halowed and kept holy that is to say the feastes of the Natiuitie of Christ of S. Stephen of S. Ihon the Euangeliste of the Innocentes of S. Siluester of the CircuÌ„cision of y e Epiphanye of Easter with the whole weekes y t go before after of the Rogation dayes of the Ascention of Christ of Whitsontide with the two daies following of S. Iohn Baptiste of the xxii Apostles of S. Laurence of blessed Marye of S. Michaell of the Dedication of the Temple of al Saints of S. Martine and to be short all such feastes of Canonised Saintes as euery Byshop in his diocesse with y e consent of the Clergye and the people haue determined to kepe holy As for all other feastes y t are in the yeare the people ought neither to be compelled to kepe them holy day nor yet to be forbidden but euery man to do according to hys deuotioÌ„ In the yere of our lord 1242. Libro Concil Polydor. Guilielmus Durandus This decree also was made in a couÌ„cell holden at Maguntia Bartholom Carrantz A councell holden at Basille confyrmed the feast of the Conception of Mary the Uirgine and graunted to so many as deuoutlye kepe it holy daye and bee presente at the seruice an hundred and fyftye dayes of pardon Lib Concil In y e councel Toletane it was decreed y t the feast of the Annunciation of Mary should be kept holy the fyftene daye of the Calendes of Ianuarye and that the feast of the Natiuitye of her sonne that is to saye Christmasse should bee celebrated and kepte holye the eyghts daye of the Calendes of Ianuarye Lib. Concil Item in a councell holden at Basille the feast of the visitation of Mary was confyrmed an hundred dayes of pardon graunted to all them y e with good deuotion be present at the seruice of y e day Lib. Concil Of Canonysing and making of Saintes POpe Leo the nynthe holdyng a councel at Vercellis made Gerardus Bishop somtime of the Leâ—corians a saint And this pope was the fyrst as some write y e euer presumed toke vpoÌ„ him to make saints In the yere c. 1049. Christ. Massae Pope Gregorye the nynth made frier Dominike and fryer Fraunces and fryer Anthony de Padua Elizabeth daughter to the King of Hungary Saints In the yeare c. 1225. Plat. Albert. Krantz Ioan Stella Pantal. Pope Alexander the fourth made Clara the Nunne Peter Martyr the Blackfryer and Stanslaus Bishop of Cracouia saintes In the yeare c. 1248. Chronic. Volat. Pantal Pope Iohn the .xxii. made Lewes Byshop of Tolossa sonne to Charles King of Fraunce a Saint He sainted also Thomas of Aquine the blackefrier and Thomas Byshop of Hereforde In the yeare 1308. Plat. Volat. Pant. Pope Nicolas the fyft among a greaterable of others made Bernardine the Grayfryer a Sainte In the yeare c. 1447. Matth. Palmer Platina Chronic. Germani Pope Calixt the thyrde made Vincent the blackefryer and Edmunde Kyng of Englande Saintes He also canonysed Osmunde sometyme Byshop of Salisburye caused hym to be counted in the number of saintes In the yeare of oure Lorde 1455. Volat. Matthe Palm Pisamus Ranulph Cest. Pantal. Pope Pius the second made Katerine a Sainte In the yeare c. 1458. Volat. Chron. Pope Clement the sixte made Iuo the priest
242. Lib. Concil Carrantza Pope Lucius the fyrst decreed y t all such as spoyle robbe take away the churche goodes or in any case vexe or trouble the churches or any appertaynyng vnto them shoulde be excommunicate and accursed In the yere c. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil Pope Gregorye the fyrst coÌ„maunded y t no byshop should excommunicate any man for priuate iniuries wronges and displeasures done agaynst himself which sayth he ought eyther patiently to be suffred or els vtterly to be dissembled but only for such sinnes as ar coÌ„mitted agaynst God or agaynst our neighbour to the slaunder of the fayth and doctrine whiche we professe In the yeare of our Lorde 590. Caus. 2. Qu. 4. Cap. Inter querelas Pope Honorius the fyrste made a decree y t the names of suche as were excommunicate shoulde be published to al Byshops Curates and Churches y t be nighe again that their names with the excommunication shoulde be set in places where most resort of people is y t by this meanes al men may eschewe them and forbyd them to come into their companyes In the yeare of oure Lorde 622. Lib. Concil Caus. 11. Quaest. 3. Cap. Curae sit Pope Alexander the second ordayned y t he which is already excommunicate should not presume to excommunicate an other In the yeare c. 1063. Caus. 14. Quaest. 1. Cap. Audiuimus Pope Calixt the fyrst decreed that all suche as either hinder let or trouble those persons y t go to Rome on pilgrimage to visite the holy Apostles Peter and Paule or ells any other where to seeke and visite y e Oratoryes of other Saintes eyther spoyle or take away any of their thinges y t they carye with them shalbe excoÌ„municate and so remayne til they haue made ful and perfecte satisfaction In the yeare of oure Lorde 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas Pope Gregory the fyrst made a decree y t whosoeuer striketh Bishop or prieste or spoyleth or setteth on fyre churches the same shal be excommunicate hys goodes confiscate and he hymselfe enclosed in a monasterye and there do penaunce al the daies of his life For sayeth he suche a person hath committed most greuous sacriledge In the yeare of oure Lorde 590. Lib. Concil Caus. 24. Qu. 3. Cap. Quisquis Pope Nicolas the fyrst pronounced al them accursed that spoyle pilgrimes or Oratours of any Saint or Clerks or Monkes or women or poore people y t beare no weapon or elles take awaye theyre goodes or do them anye other kinde of harme In the yeare c. 871 Caus. 24. Qu. 3. Cap. Illi qui. Pope Vrban the fyrst proclaymed also al theÌ„ excommunicate y t trouble the Curates of any churches or Clerkes or Monks or the Conuerses Nouices that appertayne vnto theÌ„ In the yere c. 222. Lib. Concil Pope Vrban the seconde made a decree y t no man ought to kepe company nor to eate and drinke with suche as y e Byshop hath excommunicated In the yeare of our lord 1086. Caus. 11. Quaest. 3. Cap. Quibus Pope Clement the fyrst made a law y t if the priestes and other of the Clergye yea and all Princes and Rulers whether they be of hye or lowe degree with al y e coÌ„mon people doe refuse to obey the byshops al such shuld not only loose their good name but also bee banyshed out of the kingdome of God put out of the company of the faythful yea and vtterly estraunged from al doings with the holy churche of God In the yeare c. 92. Caus. 11. Qu. 3. Cap. Si aeutem vobis Episcopis Pope Gregory the seuenth decreed y t although hys predecessours the popes according to the rigoure of the ecclesiasticall censure dyd forbyd generallye al men to keepe companye to praye to eate drinke bye sell c with suche as be excommunicate and accursed yet from henceforth it shall be lawfull for wiues to keepe companye to eate and drinke c with their husbandes children with their parentes seruauntes and hande maydes with their maisters and mastresses c although they be excommunicate He also exempteth theÌ„ by the Apostolyke authoritie from the bonde of excommunication which ignorantlye communicate with them y t are excommunicate In the yere of our lorde 1073. Caus. 11. Quaest. 3. Cap. Quoniam multos Pope Zacharye the fyrst determined y t although men kepe companye eate and drinke with them that are excommunicate yet if they doe it not of an euill purpose nor inwardly consente to their iniquitie thei receaue no domage thereby neither are they excommunicate In the yeare c. 752. Caus. 11. Qu. 3. Cap. Quod precessor Pope Vrban the second made a law y e subiectes are not bounde to kepe theyr othes made vnto their princes if they be excommunicate eyther of the pope or of any Byshop In the yere c. 1086. 15. Quaest. 6. Cap. Iuratos Pope Gregorye y e eyght likewise by his Apostolique authoritie absolued al theÌ„ from their fidelitye othe and promise which they haue made owe to their heades rulers and gouernours being now excommunicate streyghtly charging to shew theÌ„ no obedience or loyaltye till they haue made satisfaction In the yeare c. 1186. Ibidem Cap. Nos sanctorum Pope Zacharias as Pope Gelasius writeth to Anastasius the Emperoure dyd depose from hys kyngdome the Kyng of Fraunce not so greatly for hys euil behauiour as y t he was vnprofitable to so greate a power and placed in hys roume Pipine father of Charles y e Emperour and absolued and made free all the Frenchmen from the othe of theyr fidelitie vnto the king which thing holy Church many tymes doth of her authoritye as in deliueryng the Souldioures from the bonde of their othe whiche they haue made to their Emperoure and Captayne Thys thyng also holy Church practiseth of those bishops which by the Apostolyke authoritye are deposed and put downe from their pontifical degree IbideÌ„ cap. Alius In the Councel â—halcedonense it was decreed y t whosoeuer attempteth to spoyle to robbe to destroye to dissolue c any monasterye or Abbay the same should be excommunicate and vtterly banyshed from y e Kingdome of God so y t no goodnesse eyther of Fayth or of workes shall profyt hym vnto saluation forasmuch as he hath destroyed the way of so noble and wholesome a lyfe Lib. Concil Carrantza In the councell Laterane it was determined y t al they which being either forbidden or not sente presume take vpoÌ„ theÌ„ eyther publiquely or priuately y e office of preaching w tout y e authority of y e pope or of some Catholike bishop shoulde be excommunicate and if notwithstandyng they goe forth and will not cease that then some other punishmente agreable to theyr disobedience shalbe exercised vpon them Lib. Concil In the councel Toletane it was
The Reliques of Rome contayning all such matters of Religion as haue in times past bene brought into the Church by the Pope and his adherentes faithfully gathered out of the moste faithful writers of Chronicles and Histories and nowe newly both diligently corrected greatly augmented to the singuler profit of the Readers by Thomas Becon 1563. Esay 5. Wo be vnto them that call euill good and good euill whiche make darknesse light and lighte darkenesse that make soure swet and swete soure Wo be vnto theÌ„ that are wise in their owne sighte and thinke theÌ„selues to haue vnderstaÌ„dyng ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate beneath Saint Martines ¶ Cum Priuilegio THOMAS BECONVS SACROSAÌ„C TAE THEOLOGIAE PROFESSOR Ora expressa vides viuos imitantia vultus Quod potuit calimo pictor arte vides Mentis quam nullus potuit tibi reddere pictor Effigiem scriptis praebuit ipse suis. ¶ A Prophecie of Antichrist ANtichrist shall be borne in great Babilon of an Harlot that shal come of y e tribe of DaÌ„ He shalbe replenished with y e deuill in his mothers woÌ„be He shalbe nourished with spirituall euils mischiefes He shal rule ouer the whole world He shal subdue all maÌ„kind vnto him by foure maÌ„ner of wayes First he shall bring the coÌ„mon people vnder his dominion by terrour feare for he shal exercise great cruelty tyraÌ„ny against the true worshippers of god SecoÌ„dly he shall win vnto him the noble personages suche as be in authoritye by geuyng theÌ„ greate gifts riches wherof he shal haue great abouÌ„dauÌ„ce plenty for al the hid mony shal be open vnto him Thirdly w t his wisedome eloqueÌ„ce which shalbe wonderful and incredible he shal make the clergy to cleaue vnto him for he shall haue great knowledge of al arts of the scripture Fourthly thorow signes and wonders he shall deceaue such as despise the world as monkes suche like For he shal shew wonderfull signes and tokens He shal be thought to cause fyre to come downe from heauen to consume his aduersaries before him and to raise vp the dead to geue witnesse of hym But he shall not rayse vp the dead in deede But thorowe hys witchcraft and forcery he shall cause the deuill to enter into the body of some damned dead persoÌ„ this shal he cary about him by this shall he so speake that euery maÌ„ shall thinke hym to be aliue as it is written of hym His comming shall be by the working of SathaÌ„ with al lying power signes wonders in all deceauablenesse of vnrighteousnes among theÌ„ that perish The Iewes and al misbeleuing persons out of all places of the worlde shall flock flow vnto him But thorow the preaching of Enoch and Hely the people shal forsake him returne vnto the true and christeÌ„ religion wherof shal ensue greate persecution and manslaughter in so much that all in a manner shal suffer hard martirdome He shal rule and obtaine the monarchy by the space of three yeares an halfe Afterward he shall pitche his tente in the mouÌ„t Oliuet to the ende that he may destroy the rightuous But he shall not preuayle For in the very same mount shal he be found sodenly dead For he shalbe slaine at the commaundement of God with the breath of the Lordes mouth as it is written the Lord shal cast downe Hedlong and vtterly destroye in the holy hill the stoutest gyaunt of the whole worlde After these thynges peace and righteousnesses shall spryng vp and the earth shalbe filled full of the knowledge of the Lorde so that the Gospell of the kingdome shalbe preached in al the worlde For there shal go vp sauiours vnto the mount of Sion to iudge the hill of Esau and the kyngdome shal be the Lordes Osey 14. Who so is wise shal vnderstand this and â—e that is right instruct will regard it Math 24. Who so readeth it let him vnderstand 2. Timoth. 2. The Lorde geue the vnderstandyng in all thynges A Table of the principall matters contayned in this Booke 1 Of the Pope of hys vsurped power fained authoritie fol. 1. 2 Of the Popes election 15 3 Of Cardinals 18 4 Of Bishops 19 5 The othe whiche the popishe Bishops vse to swear wheÌ„ they are coÌ„secrated 24 6 Of Priestes 26 7 Of the single lyfe of Priestes 32 8 Of the Mariage of Priestes 35 9 Of Uowes and that the vowe of chastitie hindereth not him or her froÌ„ mariage whiche hathe not the gift of continencie 37 10 Of benefices and Prebendes 39 11 Of impropriations of benefices 42 12 Of tythes offrings 45 13 Of monastical sectes 46 14 Of heremites of theyr sondry orders 46 15 Of anckers anckresses and all other recluses 52 16 Of monkes of the diuerse sectes of the same 54 17 Of Chanons and of the diuersitie of them 66 18 Of Friers and of their manifold sectes 66 19 Of Nunnes and of their diuers orders 73 20 Of the Monastical apparell and who was the fyrste deuiser therof 76 21 Of teÌ„ples or churches 77 22 Of Church yardes 79 23 Of Churche goods 80 24 Of the ornamentes of the Churche 80 25 Of Images to be had in Churches 85 26 Certayne godly lawes of Emperours and kinges against the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuers godly learned men 88 27 Of Baptisme 95 28 Of the Lordes Supper commonly called of the Papistes The Sacrament of the aultar 97 29 Of receiuing the Sacrament vnder both kindes according to Christes institution 102 30 Of receauing the Sacrament vnder one king accordyng to the Popes tradition 103 31 Of confirmation or Byshopping of children 105 32 Of Matrimony 106 33 Of auriculer coÌ„fessioÌ„ 107 34 Of annointyng or extreme vnction 108 35 Of prayeng for the dead 108 36 Of diuine seruice as thei cal it Mattens Prime and Houres Euensong Complain c. 109 37 Of playne song Prickesong Discant c. 116 38 Of singing in the church the iudgement of diuers learned men 117 39 Of the Masse and of all the partes therof 122 40 Of certayne decrees appertaynyng vnto the Masse 138 41 Of y e massing priest 14â— 42 Of the dignitie and power of the massing priest of the honor that is due vnto him be he good or bad 148 43 Of the ceremonies of the Popishe Churche 158 44 Of holy water and the vertue of the same 158 45 Of holy bread and the power therof 162 46 Of Procession 162 47 Of sensyng Idem 48 Of candeâ—s bearyng on Candlemasse day Idem 49 Of ashes spryncklyng 165 50 Of palmes bearing 165 51 Of Palmes ashes candels and halowyng Idem 52 Of crepynge to the Crosse. 166 53 Of halowyng the paschal Idem 54 Of Oyle and Creame and of the halowyng of the same Idem 55 Of the fire on Easter euen and of the halowyng therof 167 56 Of halowyng the fonte on
will number them amonge suche as are borne onelye to consume the good frutes of the earth Partelye that other seyng thys my trauaile dedicate to youre Lordeshippe maye be the more allured and prouoked vnto the readyng of this treatise and so at the laste learne to discerne good from euill sweete from soure light from darkenesse truth from falshode Religion from superstition Christe from Antichrist God from Baal c. and from hence forth serue the Lorde oure GOD not as blynde reason fantasieth and filthy fleshe imagineth but as Goddes worde preâ—cribeth that is to saye in holynesse and ryghteousnesse all the dayes of oure lyfe that after the shorte pilgrimage of this oure frayle lyfe we maye attayne and come vnto that blessed immortall life where he reygneth whiche is the true and perfecte lyfe namelye Christe Iesus the Sonne of the lyuing GOD as concernyng hys Godhead and the Sonne of the blessed Uirgine Marye as touchyng hys manhoode our alone Sauioure and Redemer oure alone Mediatoure and Aduocate oure alone Lawful filleâ— and peace maker our alone health and eternall felicitye in whome and from whome I wishe vnto your honourable Lordeshippe all good thynges both of body and mynde Amen From Cauntorbury the sixte of Iune In the yeare of oure Lorde 1563. Septemb. 30. The Reliques of Rome Of the Pope and of his vsurped power and fayned authoritie POpe Boniface the third thorowe great and earnest sute although many good and Godly learned men resisted hym in thys behalfe vtterly condemning this his ambition and Luciferlike pride in exalting and lifting vp himselfe aboue his fellowe Byshops and chalenging vnto hym y t Supremacie and authoritie which the holy Scripture in no place geueth him neither had any of his predecessours y e Byshops of Rome tofore enioyed the same nor once desyred it but rather both written and spoken against such vsurped power as we may see in the writings of Pope Gregorye the fyrste against Iohn Patriarch of Constantinople whiche attempted the lyke wicked enterprise but was resisted to Phocas the Emperour at the last obtayned of hym that he and his successours for euer after should be taken for y e chiefe byshop and supreme head of the vniuersall Church of Christ throughoute the worlde and y t the Church of Rome from that daye foreward should be called and so admitted and receaued the chiefe and principall head Church of y e whole world Againe that the Church of Rome should be in subiectioÌ„ to none other Church but that al Churches vniuersall shuld be obedient and in subiection vnto it For vntil that time the Church of Constantinople was counted the highest and of greatest authoritie bicause of the imperial see in that city This thing was brought to passe about the yeare of our Lord .vi. C.vii. Flatina Christianus Massaeus Henricus Pantaleon Paulus Diaâ—onus Anselmus Rid. Polichronicon Albertus Krantz Abbas vrspergeÌ„sis Hermannus Contractus c This Phocas as histories make meÌ„tion was a great and cruell tyraunt by force violence obtayned the Empyre And that he myght the more quietlye enioye it he wrought not onely treason against his Lord and Maister that was Emperour before him called Mauritius a maÌ„ both noble vertuous but he also most shamefully and traytorously slewe hym not onely him but al his children also y t none of his flocke might lyue to make any clayme to the Emperiall Crowne after him A Tyraunt mete to set vp the tiranny of the Byshop of Rome contrary to y e worde of God and the determination of the auncient Cannons But thys trayterous murtherer receaued a iuste reward of thys his tirannye For as he vniustlye slewe so was he most iustly slayne As he deposed his Lord and Master so was he deposed put down As he against al right toke away the Empire froÌ„ his Lord so was it againe taken a way from him As he suffered none of his masters children to liue so dyed he without childreÌ„ one doughter only excepted Loke with what measure he mette vnto his lorde and master with the same was he paid home again sauing that his death was more vilanous and shameful than the death of his master For thys tyraunte after he had reygned certayne yeares had fyrst of all his handes and his feete cut of afterward bicause he had bene a famous and notable adulterer his priuy membres with his heade were cut of also As for the residue of his bodye was burnt to ashes An ende worthye such a tirant Zonaras Paulus Vuarnefridus Ioannes Monachus Paulus Diaconus Ioannes Cuspinianus Sebastianus Frank. Pope Benet the seconde obtayned of the Emperour Constantine that the Bishop of Rome for euer after should be taken of all men for Christes true vicar in earth and saint Peters lawful successor This Pope also broughte it to passe that the bishop of Rome only should be called Pope that is to say the father of fathers For before that time all Bishoppes generallye were called Popes it maye be gathered of diuerse writers In the yere of oure Lorde siâ—e hundred .lxvii. Anselmus Ryd Achilles Perminius Sebastianus Franck. c. Pope Vigilius as they fayne made a decree with the consente of his adherents that the Sea of Rome shoulde be taken for the head and maistresse of al churches thorowout the worlde In the yere c. v. C. xxxv according to the doctrine of these two verses Dogmate papali datur simul ac imperiali vt sim cunctarum mater caput ecclesiaruÌ„ That same decree also made Pope Simplicius as they write in the yere of our Lorde 471. Moreouer the papistes go forth and say that when Pope Siluester was Bishop of Rome Constantine the Emperour did exalte and aduance the Sea of Rome that he gaue vnto it not only an ecclesiasticall but also an Imperiall power appoynting the church of Rome to be the chief church through out y e world to haue autority rule preeminence no lesse ouer those foure principall Churches Antioch Alexandria CoÌ„stantinople and HierusaleÌ„ than ouer al other churches coÌ„tayned vnder the heauens Agayn y t the bishop of Rome should be higher of greter autority than al the bishops and priests of the whole worlde and y t whatsoeuer should be determined concerning matters of religion shuld depend only vpon the popes iugement eyther to be receiued or to be reiected He appointed also as the papistes go forth to lye that the pope should haue fre liberty to weare the apparel either of an emperoure or of a byshop at his pleasure and that he shoulde haue all manner of officers to attend vpon as the Emperours maiesty hath Moreouer the aforesaid Emperor Constantine gaue to Pope Siluester and to his such cessors the city of Rome and al Italye withe the prouinces places and cities of all the weast parts to be S. Peters patrimony for euer addeth furthermore these words
liberty of holy church for the Catholyke fayth for the safegarde of the people In the yere c. 1193 Ioan. Laziard Ioannes Stella Christianus Massaeus c. Of Byshops POpe Clement the fyrste ordayned that no Byshop ought to be appoynted by the clergye but with the consente of the common people He commaunded also that the byshops seate shoulde be set in an hygher and more honourable place than the seates and places of other In the yere c. 92. Ioan. Laziard Chron. Pope Boniface the thyrd commaunded that the clergye and the people of the diocesse shoulde chose theyr owne Byshop In the yeare of our Lord. 605 Platina Sabell Pope Gregory the seuenth ordayned that no priest should take a bishoprike of any lay man If he did that he shuld be excommunicate and lose his bishoprike In the yeare of oure Lorde 1073. Lib. Concil Pope Boniface the fourth made a decree that so long as the bishop liued no man should entreate of the new election of his successour but differ the matter vnto the thyrd day after his death In the yere of our Lord. 106. Ranulph Cestrensis Pope Sixtus the fyrst made a decree that if any Byshopryke wer voyde no man shuld presume to be bishop therof except he were fyrste admitted vnto it by the popes letters In the yere c. 129. Chron. Angl. Lib. Concil Pope Anacletus made a decree that a byshop shoulde be consecrated of no lesse than of three byshops yea those of the same prouince For sayth he an example of ordring bishops was shewed vnto the Christianes in Iames the lesser byshop of Ierusalem which was ordayned appoynted Byshop of these three Peter Iames and Iohn But if the Metropolitane shall be coÌ„secrated theÌ„ must al the bishops of the prouince be presente at his consecration In the yere of our Lord 101. Dist. 66 Cap. Archiepiscopus Ioan. Laziard Iacob Phil. Lib. Concil The aforesayd pope also ordayned that bishops shuld not be consecrated but on the sonday 75. Dist. Cap. Ordinationes episcoporum Pope Anicetus ordayned y t no Archbyshops should be called primates but such as had special priuilege graunted them of the most holy father the pope and that al suche so priuileged mighte also be lawfully called patriarches In the yere c. 169. Dist. 98. ca. Nulli Isuar Pope Lucius made an order that a Byshop should haue at al times and in al places attending vpoÌ„ him .ii. priests and .iii. deacons to testifye both of hys lyfe and of his doctrine In the yere c. 258. De consec Dist. 1. Cap. Iubemus Volat. Plat. Massaeus D. Barns Pope Euaristus ordayned that seuen Deacons should attende vpon the Bishop and kepe him while he preached least the enemyes of Gods truth wuld accuse him wrongfully and say that he erred agayne that he should be hearde with the more reuerence had in the greater honoure In the yeare c. 110. Ioan. Stella Ranulphus Cestrensis Pope Calixte the seconde made a decree that the church may neither chose an other Bishop nor put hym awaye nor yet be obedient to the ordinaunce of any other bishop so long as her proper byshop is a liue seyng that the Apostle sayth The wyfe is bound to the law of her husband so long as her husbande liueth But wheÌ„ he is once dead she is losoned from the law of her husband so that she may marry with whoÌ„ she will so it be in the Lorde that is to say sayeth he the church may chose an other Byshop so that it be done Regulariter that is after y e order appointment of our mother holy Churche In y e yere c. 1120. Quaest. 7.5 Sicut alterius This decree also is ascribed to Pope Euaristus Lib. Concil Pope Euaristus made a law y t without exceding great necessitye a Bishop might no more forsake hys church thaÌ„ the husband his wife For it is writteÌ„ saith hee he that seeth a woman lusteth after in his hart he hath commitadultery In the yeare of our Lord. 110. Lib. Concil Pope Innocent the sixt made a decree that bishops and all other ecclesiastical persons should repair home vnto their owne houses and cures maintain hospitalitie for the relief of the poore and suffer no idle nor loytering lubbers to remayne in their houses but only norishe suche as are vertuously occupied and apply themselues diligently to the study of the holy Scripture and to the readyng of the auncient wryters that they mighte afterwarde serue in the church of Christe In the yeare c. 1343 Chron. Ioannes Stella Pope Gregory the eleuenth said to a certayne bishop being absent from his bishopricke Thou bishoppe why goest thou not home to thy bishoprick The bishop aunswered againe with a stout courage And thou Pope which callest thy selfe father of fathers and the chief of all bishoppes whiche oughtest also to geue exaumple of dooing well to other Bishoppes prelates and priests why art thou so farre from Rome and art not resident vpon thy bishoprick at Rome In the yeare c. 1362. Albertus Crant Ioan. Stella Chron. Pope Leo the second ordayned that the Archbishops shuld pay nothing for theyr paul to the bishop of Rome but haue it freely geuen the. In the yere c 607. Albertus Crant Chron. Pope Anacletus made a decree that no bishop should presume to admit any persons vnto holy orders that dwel in an other bishoppes diocesse In the yere c. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena Pope Anicetus made a law that wheÌ„ an Archbishop which is the Metropolitane should be consecrated all the bishoppes of that prouince ought to bee present euen as they all are bounde to obey hym In the yeare of our lord 159. Distinc. 66. Cap. ab omnibus phil Berg. Pope Zepherinus decreed that a bishop called into iudgemeÌ„t either of the patriarch or of the Primate or of the Metropolitane shoulde not bee condemned without the authority licence and consent of the Apostolique sea In the yeare c. 208. Iac. Phil. Bergom Pope Eusebius ordained that no prophane persons whom we cal lay men should presume to accuse or to cal into iudgement their Byshop In the yere c 309. Lib. Concil Iacob Philip. Bergom D. Barns Pope Innocent y e fyrst made a decree y t those byshops which sell prebendes benefices deanryes Abbotships priorships or any other ecclesiasticall dignityes eyther Sacraments or sacramentals as holy oyle chrisme halowing of altares c shoulde be adiudged Simoniakes and be punished as persons giltie of Simonye In the yere c. 408. Qu 1. Cap. 3. Si quis praebendas Philip. Bergom â—oan Stella Pope Hormisda decreed that no secular person shuld be chosen to be bishop but one of the number of priestes In the yeare of our Lord. 514. Dist. 61. Cap. 18. In sacerdotibus Pope
Iginius made a decree that no Archbishop shuld condemne his suffragane but in the syghte and hearing of other suffraganes and bishops of the same prouince In the yeare c. 14. Ranulphus Cestrensis Polichron Pope Theodorus ordained that no bishop should meddle in the diocesse of any other Byshops but diligently loke to his owne cure In the yeare c. 673. Lib. Concil Christian. Massaeus Pope Siluester instituted y t byshops only should halowe oyle and creame confyrme children In the yere c. 315. Chron. Platina Pope Felix the third appointed that bishops only should halow Churches In the yere c. 486. Volat. Poli. Pantal. Pope Liberius ordayned that no bishop or beneficed mā shuld forsake hys flocke for any persecution or trouble though death should ensue accordyng to thys saying of Christ A good shepeheard geueth hys life for his shepe In the yeare c. 354. Anselmus Ryd Pope Antherus made a decree that a bishop might be remoued frō one bishoprike to another if the necessitye or profite of the congregation so require but yet not without the authority and licence of the Byshop of Rome In the yeare of our Lorde 239. Platina Volat. Lib. concil Pope Pius the first decreed that the commō people should not accuse their bishop nor the shepe their shepeheard For saieth he neither is the disciple aboue his maister nor the seruaunte aboue his lord In the yere of our lorde 147. lib. Con. Pope Nicolas the first ordained that bishops should not entangle themselues with worldlye businesses nor apply their minds to feates of warre but geue their whole mind to the study of holy Scriptures to preaching and to prayer In the yeare of our Lorde 871. Quest. 23 ▪ cap Reprehensibile Pope Iohn the xxiii decreed that bishops should not geue their mindes to hunting In the yere c. 1409. Dist. 34. Cau. Quorundam Pope Eugenius the first ordained that bishops should haue persons to punish such priestes as offend In the yeare of our Lorde 650. Volat. Chron. Grat. Doc. Barnes Pope Eugenius also commaunded that bishops in their Diocesse shoulde diligently prouide that there might be learned scholemaisters to trade vp the Christen youthe in good letters and liberall artes Ex sinodo Eugenii Lib. Concil Pope Anacletus made a lawe that Bishops should perseuer and continue styll stedfaste and diligente in settyng forth the truth of Gods word thoughe neuer so great trouble folow of it For saith he blessed are they that suffer persecution for righteousnesse In the yeare of our Lorde 101. Dist. 43. Scimus Ioannes Hus whome the bloudy papistes notwithstandyng the Emperours safe conduct most cruelly brente vnto ashes at the councell of Constāce where as some write were gathered together iii. M.ix C. and xl prelates and their Uicares affirmed opēly and constantlye that it is not lawfull for ecclesiastical persons to haue any temporall iurisdiction In the yere of oure Lorde 1415. Aeneas Siluius Plat. Christ. Massaeus Pope Paschalis beyng Bishoppe of Rome there was a Councell holden at Aquisgranum in the which it was ordayned that no Ecclesiasticall persōs shuld weare any sumptuous garmēts nor rings or ouches vpō their fingers but byshops only yea and that at suche times only as they say masse and be in their Pontificalibus In the yeare c. 827 Christ. Massae Lib. Concil The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make prouisiō for such poore of y e same as haue not wherof to fynde thēselues Again as are sycke and so weake that they ar not able to labour for their liuing Dist 82. Cau. Episcopus In the Councell Toletane the thirde it was enacted that at all bishops and priestes tables there should be no idle talke nor telling of wanton tales but reading hearing and talking of the holy Scriptures Lib. Concil The forme of the Othe which the Popyshe Byshoppes vse at the tyme of their consecration as it is specifyed in the Popes decretalles De iuramento C. Ego I. N. Byshop frō this houre foreward shall be faythfull to s. Peter and to the holy Apostolique Church of Rome and to my Lord. N. the pope and to his successours that enter in according to the rule of the Canons I shall not bee neither in councel nor in dede that he shuld lose his life or membre or otherwyse be euil entreated The councell which eyther by himself or by letters or by any messanger he shal open vnto me I shall declare it to no mā vnto his hindraunce The papacie of the Churche of Rome and the rules of the holy Fathers I shall be an helper to defende and to mayntaine my order being safe against al mē Being called vnto any Sinode or coūcell I shall come except I haue a lawful let The legate of the Apostolique sea whom I shal knowe to be certain I shal honourablye entertayne both at his comming and at hys departure or going away The churches of the Apostles at Rome I shal visite euery yere eyther by my self or by some sure messanger except I obtayne licence of the holy Father to the contrarye So God helpe me these holy Gospels of God After thys there was inuented and receaued a newer forme and māner of an othe whiche the Byshops at theyr consecration sware to the pope both larger and more to the purpose to stablyshe and defende the tirannye of the Romish Bishop In thys newer and later othe are these wordes contayned The papacie of Rome and the Regal or prince like honoure and dominions of S. Peter I shalbe an helper to retayne and to defende agaynste all men The lawes the honoures the priuileges and the authoritye of the Churche of Rome and of our Lorde the Pope and of hys successoures I shall to the vttermoste of my power laboure to conserue to defende to encrease and to aduaunce Neyther shall I bee in councell in deede or in affayres wherein any sinister or preiudiciall thynges of persons lawe honoure state and power shall be imagined and deuysed agaynst that our Lorde Pope or against that Churche of Rome and if so bee I know suche thynges to bee handled deuysed or procured of any person or persons I shall hynder and lette it to the vttermoste of my power and so soone as is possible with all conueniente speede I shall sygnifye it and make it knowen to the same oure Lorde the Pope or to some other by whome it maye come to hys knowledge The rules of the holy Fathers the decrees the ordinaunces the sentences or iudgementes the dispositions the preseruations the prouisions and the Apostolique commaundements I shall obserue with all my power and cause them also to be obserued of other heretikes Schismatikes and all suche as rebell and stryue agaynste our Lord the Pope or hys successoures I shal to the vttermoste of my power
against any person â–ª In the yeare c. 498. Ioannes Laziardus Celestinus Pope Innocent the seconde decreed that no man should strike a prâ—est For it is written saieth he Touche not my annointed If anye manne contrarye to hys commaundemente didde presume to smite the annointed priest he pronounced him excommunicate ipso facto and accursed that by no meanes he should be absolued except he stoode in daunger of death but only of y e pope of Rome In the yeare of our Lorde 11â—1 Causa 17. Quest Si quis Ioan. Stella Chron. Pope Euaristus enacted that priestes should not be disquieted nor euill entreated of the laity but that they shuld be had in high reuerence and honour In the yeare â–ª c. 110. Isidor Tem. 3. Conc. Polid. Pantaleon Pope Pontianus ordained that prists should be accused of none but onely of priestes and bishops In the yeare c. 230. Gratian. Isidor polidor Pope FabiaÌ„ also made a decree y t neither priests shuld be admitted to accuse the laity nor the laity the priests In the yere of our Lorde 242. Caus. 2. Qu. 7. Sicut Pope Calixt the firste ordained that in the accusation of a priest no suspicious personnes or of euill name and fame either anye suche as bee enemies to the priest should be admitted to geue euidence against him In the yere c. 217. Quest. 3. Cap. 5. Accusatores Ioan. Laziard Pope Alexander the firste ordayned that the Laitye shoulde haue nothing to do with the cleargy and that the spiritualty should be vtterly exeÌ„pted from all the iurisdiction authority and power of the secular rulers In the yere of our Lorde 119. Albertus Crantz Pope Caius made a decree that no lay personne should presume to accuse or to call into iudgemente beefore a secular iudge either prieste or any other that is within holye orders In the yeare of our Lorde 284. Iacob Phillip Bergom Pope Siluester the first commaunded y t no priest shuld be compelled to plead his cause before any secular person or in any temporall court In the yere c. 315. Quest. 11.1 Cap. Testimonium Cap. Si quis Pope Iulius the .i. made a decre also y t a priest shuld not haue his cause heard or pleaded before any temporall iudge onely In the yeare c. 338. Iacob Phil. Bergom Lib. Concil Pope Boniface the eight in a general councel ordayned that temporall Rulers should not charge the people with any kind of payments if they did that the priests shuld pay them none except the Pope gaue them licence In the yere c. 1190. Polidor lib. 17. Angl. Hist. Pope Nicolas the first ordained that no temporall man wer he king or emperour should haue ought to doe wyth those things that appertain vnto priestes In the yere c. 871. Anselmus Ryd Pope Gregory the fourth made a decree that priestes should bee free from all kinde of worldlye bondages taxes paymentes c. In the yeare c. 846. Sabel Platina Pope Vrban the second enacted notwithstanding that the priestes shouldr paye tribute to the higher powers for the defence of their countrey In the yere c. 1086. Qu 23. Cap. Tributum Pope Leo the ninth apointed that y e priests houses shuld be built nigh vnto the churches that the pastours mighte alway be at hand wheÌ„ the parishners shoulde haue nede of theym and that the poore people might know where to haue succour and reliefe in the time of their necessitie In the yeare of our Lord. 1049. Qu. 12. cap. 1. Necessaria Nau. Ioan. Stella D. Barns Pope Simmachus ordained that a prieste shoulde kepe no woman in hys house except she were his kinswoman his mother his sister or his wife whoÌ„ he ought godly to gouern In the yere c. 499. Dist. 81. cap. Volumus Volat. Pope Liberius made a law that no prieste should forsake his cure for anye persecution or trouble though deathe should ensue according to this saying of Christ A good shepeherd geueth his life for his sheepe In the yeare of our Lorde 254. Anselmus Rid. Pope Iohn the eighte ordained that the priestes which were absente from their benefices without a dispensation from the Pope should be compelled to return vnto them and there to be resident In the yere c. 887. Ioan. Laziard Pope Simplicius ordained that no clearke or prieste should receiue the inuestiture of his benefice or of his office at any Laymens hand In the yeare c 471. Ranulpus Cestrensis Ioan. Laziardus Pope Gregory the first made a decree in a certain councel holden at Rome that the Ministers of the altare should geue their mind to preachyng and not to singyng For said he while meÌ„ seke a swete voice in holy seruice couenable life is set apart and the singer w t his maners hurteth the people though w t his voice he greatly delighteth them In the yere c. 590. Polichron Lib. 5. Pope Victor the second in a certayne councell holden at Florence ordained that all bishops and priests whiche he proued giltye either of Simonye or of fornicatioÌ„ should be depriued of their Bishoprickes benefices and all other ecclesiasticall promotions and dignities In the yere of our lord 1053. Pope Eleutherius made a decree y t no priest should be degraded or put froÌ„ the degree of his priesthode except he wer first lawfully accused and conuict For saith he our Sauiour knew well that Iudas was a theefe and should betray him but forasmuch as he was not accused he put him not doun but al that he did in the mean time among the Apostles for y e estate of his dignitie it was alowed and stoode fyrme and stable In the yere c. 177. Ranulp Cest. lib. 4. In the councell Toletane the third it was decreed y t at priestes tables there shuld be no idle talk nor telling of waÌ„ton tales but reading hearing and talking of the holy scriptures Lib. concil Of the syngle lyfe of Priestes POpe Calixte the first made a decree that so many as would bee made priests should abstayne from mariage In the yere c 217. dist 62. Cap. presbyteris Ioannes Stella Phillip Bergom Pope Siricius the first forbadde not onelye the priestes but also the Deacons to marry In the yere c. 337. lib. Concil Polyd. Pope Pelagius the second did not only prohibite priests and Deacons to marry but also the Subdeacons In y e yere c. 580. Chron. lib. Con. Poly. Pope Gregory y e i. bicause he thought it to much violence cruelty and tiranny to diuorce such as came vnto y e ministery maried from their wiues ordayned that from his tyme none shuld be Subdeacon vnlesse he vowed chastitie before In the yeare of our Lord. 590. Chroni Concil Poli. Notwithstandyng the lawes afore made tooke no effect among the priestes vntill the tyme of Gregorye the Seuenth whiche was
the yere of oure Lorde 174. This Gregory the Seuenth in a ceretayne councell made a decree that from that tyme forwarde it should no more be lawfull for priestes to marrye and agayne that such as were married alreadye shoulde bee diuorced from their wyues and if they woulde not forsake theyr wyues they shoulde be depriued from their ministery and also from ecclesiasticall promotiōs so that it shuld not be lawful for a christen mā to take them for spirituall ministers or to bee present at their ministratiō by the rea son of their continuaunce in mariage◠when notwithstandyng our Sauiour-Christ sayeth That God hath coupled and ioyned together let no man separate and put a sunder And the holy Apostle sayeth To auoyde fornication let euery man haue his own wife and euery womā her own husband Again Wedlocke is honourable among all men the bed vndefiled But whoremongers adulterers God shal iudge Of thys decree followed many great inconueniences For y e priestes by this meanes abstayning from lawfull matrimonye abstayned not frō vnlawfull whoredome from other leude partes of most detestable vncleannesse but defiled themselues with al kinde of abhominable liuing vnto the vtter defacing both of themselues and of theyr ministery in so muche y t the aforesayd pope was compelled to make a decree that no man should heare the masse of any whoremōger priest supposyng by this meanes to fraye away the priestes frō their whoring which notwithstāding from that time vnto this houre again hath growen vp vnto such an hight in the kingdome of the pope that among the verye Turkes Iewes Sarazens and suche other miscreantes the lyke fornication whoredome adultery incest sodomitrye and all wicked kynde of most detestable dissolution of leude life not to be founde as is at this present proued to be exercised of y e vnchast generatiō of the popish wiuelesse priestes vnto the great infamye and slaunder of the christen profession Pope Innocent the second in y e councell Remense made a decree also y e Subdeacons shoulde liue continentlye and without wiues In the yeare c. 1131. Dist. 18. Cap. Decreuimus Ioan. Laziard He ordayned also that not only Subdeacons but also Deacons and priestes shoulde professe chastitye and liue wiuelesse vnder payne of depriuation of theyr benefyces and all other ecclesiasticall promotion Chron. Lib. Concil Ioan. Stella Pope Vrban the seconde lykewyse made a lawe that if any man after he was made Deacon dyd marrye the same shoulde be depriued of all hys benefices and all other spirituall dignityes In the yeare c. 186 Disti 32. Cap. Eos qui. Ioan. Phil. Bergom Pope Theodore bearyng rule in the tyme of the Emperoure Constantine the fourthe a councell was gathered in whiche it was decreed that the priestes of the Grece and of y e Easte church shoulde be at libertye to marrye and to haue theyr owne lawfull wiues bycause of the greate heate that is in the countrey but to the priests of y e West partes maryage was vtterlye denyed as vnto persons which dwel in a much colder countrey therfore lesse nedefull of maryage In the yeare c. 936. Chron. Ang. Pope Paschalis the seconde bearing rule Anselme Archbyshop of Cantorbury in the second yeare of the reygne of Kyng Henry the fyrst Kyng of Englande whiche was in the yeare of oure Lorde 106. gathered together at London a Satanicall swarme of shamelesse shauelynges and condemned the honest and Godly maryage of priestes forbidding al spiritual ministers from henceforth to kepe y e company of their lawfull wiues or after that tyme to haue any thing to do with matrimony but to liue a syngle and wiuelesse lyfe The diuelish decree of that Antichristian Archebishop made of many Godly maryed priests such a mōstruous multitude of vyle stinking and abhominable Sodomites y t the aforesaid Anselme was compelled to make a decree also against those Sodomites cōmaunding that al Sodomitical priestes should openly be accursed in the churches euery sonday throughout the yeare And afterward suche great inconueniences grewe of the publishyng of this moste detestable sinne of Sodomitrye for by this meanes it began to be knowen to be practised not only among y e clergye but also among the Laitie that he was compelled to reuoke cal backe agayne this his wicked decree of publication and from henceforth no more openly to accurse those Sodomiticall monstures Lib. Concil Pope Honorius the seconde willyng perfectly to stablysh that wicked decree of the single life of priestes begonne by that Antichrist Anselme in England sent a certayne carnall Cardinall called Ioannes Cremonensis into this realm whiche called together here at Londō also a great councel at the which were present two Archebyshops xxiiii Byshops and fortie Abbotes besydes an innumerable multitude of the clergie In thys councell besides other things he most greuously inueyed agaynst the maryage of priestes and among other his words he sayd that it was a shamfull matter and an excedyng great abhomination for a priest to rise from an whores syde for so he called the priests lawfull wiues and immediatly to goe and make Gods bodye But notwithstanding God willing to shewe what chaste and continent fathers these aduersaries and forbidders of priests matrimonye are the aforesayd Cardinall euen the very same day wherin he had not only condemned the moste Godly and lawfull mariage of priests but also deuoutlye song masse was taken w t an whore in his bed the next nyghte following and so with shame enough tooke hym to hys feete and with all haste fledde awaye to Rome vnto hys holy father not so muche as once byddyng hys frendes here in Englande farewel A frute worthy such a chastity It was not vnaptly answered of King Rychard the fyrst to a certayne prieste called Fulco which sayd to the King on thys wyse King to thee I saye in the name of god almighty that thou marrye sone thy three euyl doughters least some worse happe thee befal Thou lyest hipocrite quod the King for daughter haue I none Yes sayd the prieste Thou hast pryde couetousnesse and lecherye Thē aunswered the Kyng My pride I geue to the templares and hospitalers my couetousnesse to y e white monks and my lechery to the prelates of the church In the yeare of our Lord 1124. Ranulp Cestrensis Poly. in hist. Ang. Chroni Of the maryage of Priestes POpe Siluester the fyrst ordayned degrees in ecclesiastical orders and decreed that euery prieste shuld be the husband of one wife only according to the doctrine of the holy Apostle In the yere of oure Lord. 315. Sabel Plat Ioan. Phili. Bergom D. Barnes Polydor. Pope Gregory the fyrst restored maryage agayne to the priestes which he to fore had denyed vnto them when he sawe howe manye greuous inconueniences followed of that most wicked decree of the single life of priestes In the yere
tythes where he listed as the vse was tofore but that al tithes be payde to the mother church of euery diocesse Agayne that it shoulde not be lauful for any priest to haue mo than one benefice with cure Item it was decreed in that councell that all persons and Uicares shoulde be called for euer after Priestes and no more Prelates In the yeare of our Lorde 1271. Ranulphus Cestrensis Chronica Angl. Pope Calixte the seconde ordayned that no lay manne vnder payne of the great curse should meddle with the teÌ„thes oblations or houses of the Priestes nor wyth the goods of any bishop that dieth In the yere of our Lord. 1120 Ioan. Laziard The aforesayde Pope also made a law that that bishoppe or priest which leaueth his benefice and is not resideÌ„t vpon it to do his duety should be takeÌ„ for an adulterer Plat. Antonin Pope Euaristus decreed that a bishop or prieste may no more forsake his benefice than a maried man may forsake hys wyfe For saith he he that seeth a woman and lusteth after her in hys heart hath committed adultery In the yere c. 110. lib. Concil Chroni Pope Clement the fourth condemned the pluralities bothe of benefices and prebendes in so muche that when he hearde that a certayne Priest beeyng his Neuew hadde three prebendes he compelled hym to chose one of the thre which he would as for two of them he should surely forgoe And when hys frendes did instantly desire him that he would not onely suffer his Neuew to enioy all those three prebendes styll but also geue him other liuynges moe and greater in consideration that he was hys kinseman the Pope aunswered that he would rather leane vnto God than vnto fleshe and bloude addyng he knewe righte well that God would haue the churche goodes so bestowed that they might not onelye bee put to good and Godlye vses but also that manye myghte lyue of them and not one man alone to haue the liuinges of many Agayne he sayde He is not worthye to bee the successour of Peter whiche woulde rather folow the fonde fansye of carnall kinred than the rules of Christ and of godlinesse In the yere c. 1265. IoaÌ„ Laziardus Pope Victor made a decree wherein he condemneth the pluralities of benefices In the yere c 198. Henricus Prim. Pope Vrban the second held a councel wherein it was decreed that no spirituall person should haue benefices in diuers places but that one priest shuld be content with one benefice In the yere c. 1086. Lib. Concil Christ Mass. Pope Iohn the xxii ordayned manye good things against the pluralities of nefices In the yere c. 1302. Chron. Fâ—scicul Temp. Pope Gregory the 9. being Bishop of Rome WilliaÌ„ bishop of Paris after loÌ„g disputatioÌ„ had of the ambitioÌ„ of y e insatiable couetousnes of y e priests concluded w t the consent of many godly learned men y t it is a deadlye syn and a thing damnable before god for a priest to haue two benefices In the yere of our lorde 1225. Iacobus Mayer in Chron. Fl. Pope Vrban the second of whom we heard afore did not only make a decre that euery priest shoulde haue but one only benefice but also y t he shuld be resident continually vpon the same diligently feding the flocke of Christ with the word of God and with hospitality Chro. Christ. Massae Pope Adrian the fyrst ordayned that no priest maye forsake one benefice to take another In the yeare of our lord 796. Plat. Volat. Pope Boniface the thyrde decreed y t priests should take no ecclesiastical promotions at a lay mannes hand In the yeare c. 605. Quaest. 16. Cap. 7. Pope Vrban the seconde ordayned y t no ecclesiasticall promotion should eyther be receaued or geueÌ„ of secular persons Christ. Massaeus Pope Alexander the seconde made a law that al ecclesiasticall orders promotions should not be solde but frely geuen to such as are both learned and godly In the yeare c 1063. 1. Quaest. 3. Ca. Episcopus Pope Innocent y e sixt ordayned that ecclesiasticall benefyces should not bee geuen but to such priestes as are worthily commended both for theyr lyfe doctryne and that all prelates and so many as haue benefyces shoulde not lurke abroade in corners but that euery maÌ„ should get him home to his own benefyce vnder payne of excommunicatioÌ„ For he sayd that euery shepeheard ought to keepe hys owne sheepe and not to commit the custodye of them to an hirelyng In the yeare of our Lorde 1343. Plati Iacob Phil. Pope Benet the twelfth made a law that benefices shoulde not be geuen to vnworthy persons and he himselfe depriued many priests of theyr benefices bicause they were vnlearned and of a leude lyfe In the yeare c. 1317 Ioan. Laziardus Fascic Temp. Pope Boniface the third decreed y t al such as go about to obtayne eyther bishoprike or benefyce thorow fauour or giftes should be excommunicated and put out of Christen mens companye In the yere c. 605. Chron. Plat. Pope Boniface the nynth for the enrychment of S. Peters treasury ordained that euery benefyced man shoulde paye to the chamber of Rome at y e first entrye of hys benefyce halfe the yerely reuenues thereof To this decree all obeyed excepte the Englyshe nation whiche woulde not suffer the byshoprikes onely to stand bounde to thys ordinaunce of the Pope In the yere of oure Lorde 1379. Ioannes Stella Ioannes Laziardus In the Councel holdeÌ„ at Nice it was decreed that no benefyced man eyther for desyre of worldly honour or for lucres sake ought to geue ouer hys fyrst benefice to take a greater and a richer Histor. Eccles. Plat. Of the Impropriations of benefices POpe Adriane the fyrst ordayned the impropriations of benefices and graunted this priuilege vnto the Monkes Chanons Nunnes c. that they myghte enioye the tenthes frutes which tofore y e tyme y t laye people paid as right is to their owne pastors preachers for y e sustentation of their liuing and for the reliefe of the pore And these tenthes and frutes the aforesayd pope moste vniustly and tyrantlike toke away froÌ„ y e true owners and gaue them to the Cloysterers vnto thys end that they might be y e more without care and thought takyng for theyr liuing and so the more freely attende vpon their religion againe that they should be the more able to mayntayne hospitalitye and to succoure the poore In the yeare of our Lorde 796. Petrus Blesensis Moreouer the aforesayd pope grauÌ„ted that whatsoeuer spiritual promotions or liuinges belonging vnto the ministery came once into the Cloysterers handes they shoulde not only retain and kepe them stil as moytemain but also be free from the paymente of tenthes for the same vnto any ecclesiasticall person for euer after But agaynste thys priuiledge of the Pope Petrus
Blesensis sharplye wrote vnto the white Monckes of that tyme on thys manner By the testimony of the holy Scripture tenthes ar the tributes of the nedye soules And what an immunitie or fredome is this that ye haue agaynste al ryght that ye shuld be exempted and set at libertye from the paymente of â—ythes whereunto the landes were bonde before they wer yours which also hitherto haue alwaies bene payde to the Churches â–ª not by y e meanes making of any persons but bicause it was due to the Churche in that it is lande Nowe if the landes become into your possession whye should an other man therefore loose hys ryghte For by the common law the landes are come vnto you with all manner of charges Wherefore then vnto the greate damage hurte iniurye and wronge of other men doe ye procure your landes and pastures to be priuiledged that by this meanes ye may take awaye an other mans right against al equitye and iustice against al right and conscience Dyd not Abell offer to the Lorde the fyrst lynges of hys Shepe Are ye more ryghteous than he which was the first righteous of al men that ye should lift vp your self against the iustice of God By hys Prophetes God commaundeth that the tythes shuld be brought into hys barne but ye commaund that they shoulde be caryed away from his barne The ryghteous lawe of God commaundeth that the tenthes shuld bee payde to the Leuites whereof it necessarilye followeth that he doth resiste the ordinaunce of God that goeth aboute to take waye from the Ministers of the Churche theyr ryght of tythes c. And a little after he sayth Whatsoeuer priuileges be graunted vnto you of the churche of Rome yet doe I not thynke that it is expedient for you to do any thyng that is agaynste your conscience or to vsurpe y e thyng which is none of yours what if ye had a commaundement from that see of Rome that whersoeuer ye finde Clerkes priestes or monkes ryding it should be lawfull for you to vnhorse theÌ„ and to set them besides the saddle yea and to retayn the horses vnto your own vses Were it ryght and accordyng to good conscience that ye shuld thus doe What difference is there whether ye take awaye the horses or the tythes but that the tenth is a spiritual matter and therfore it is a more greuous synne to steale awaye the tythes than the horses yea it is playne sacrilege and an vtter robbyng of god and of hys Ministers When God coÌ„maundeth that tythes should be payd whoe can geue a dispensation contrarye to hys commaundemente When the lawe of God commaundeth one thyng and mans madnesse willeth the contrarye in thys pointe we muste obeye God more than men And when there be two lawes an outwarde and an inwarde lawe verely the inwarde lawe ought to preuayle and take place before the outwarde lawe euermore and that which a pure and clere conscience sayth vnto me ought more to be regarded than the outward commauÌ„demente of any man yea it ought to put awaye and to make of no force all manner of indulgences priuileges grauntes immunities liberties freedomes c. Whatsoeuer they be that man graunteth If the Children of Israel at the commaundement of the Lorde for recompence of theyr long seruice which they did to the vnthankfull Egiptians toke away from them theyr vessels of Golde Siluer yet is it not mete that you shuld draw this vnto your purpose excepte ye bee able to shewe y t the Lorde hath commaunded you thus to doe agayn that you haue long serued vs as Egiptians It is therefore better for you and more semely y t you cast away this your couetous ambition which greatly disgraceth the titles of your holinesse and y t you cause the people no more thus to speake euil of you and to be offended with thys your doings for the vniuste retayning of transitorye thynges Wo be vnto them by whom offence commeth Neyther bee ye of this opinion that your condition or state of liuyng shuld in any point be hyndred through the restitution of other mens goodes For if any thyng be diminished by this meanes of the temporal commodityes and profites the deuotion of the people whiche is nowe greatlye decayed towarde you shall recompence all that double and treeble But if in this behalf ye shewe your selues stubborn and froward and will by no menaes be blowed we will excommunicate and curse all them that eyther shall geue or sell vnto you anye thing wherof the right of tithes shuld come to the Ministers of Gods worde and we will also cry vnto the heauens and we wyll appeale vnto the throne of the hye iudge that this bonde of excommunication be not losoned tyll a redresse be had c. Petrus Blesensis Baâ—honiensis Archidiacouus in Epi. 78. Of Tythes and offryngs POpe Vrban the first ordained that the oblations of Christen menne should none otherwise be spente than in vse of holy churche and in helpe of the nedy Christians For they are saith he the vowes of the christiaÌ„s the price of syn In his time the church of Rome began fyrste to haue landes and rents and with the profit thereof the aforesaide Pope founde Notaries and Clearkes to wryte the liues and actes of the holy Saincts Before this time holy churche that is to saye Bishops priestes liued as the Apostles did and receiued only money to the vse of the poore and nedy Christians In the yeare of our Lorde 222. Ranulphus Cestrensis Chronica Pope Gregory the first ordained that the goods of the church should be deuided into foure partes The first to the bishop to fynde himselfe and his familie and to maintayne hospitalitie for the reliefe of such as are in necessitie The ii to the cleargy The thirde to poore men The fourth to the reparation of the churches In the yeare c. 590. Polichron Pope Paschalis made a decree that y e tenthes shoulde bee geuen to the priestes In the yeare c. 827. Qu. 19. cap. 1. Decimas a populo Pope Gregory the Seuenth made a streighte lawe that no temporal man should possesse any tenthes that be due to the church In the yere c. 173. Qu. 5. cap. 16. Decimas He pronounceth all such gilty of sacrilege and in daunger of euerlastyng damnation that withholde any tythes from the priests be they either bishops or kinges or any other persons The tenths saith he must nedes be paid according to this saieng of the prophete Malachy See that ye bring in all your tythe into my Barne that there maye be meate in my house Pope Calixte made a decree that if any Prince or other layâ—man toke vpon him either the disposition or the rule or yet the possession of any church goodes he should bee adiudged and taken for a committer of sacrilege In the yere c. 217. Caus. 6. Q. 7. Si
windes to cease they driue away also al wicked spirites and deuills Ration di off Pope Vitalian brought in Organs to make the people merye In the yeare of oure Lorde 653. Chronic. Volat. Platina c. Pope Sixtus the seconde ordayned fyrst of al that the Supper of the Lord shuld be celebrated at an altare which before was not the vse For the holy mysteryes of the Lordes bodye and bloude vntill that time was ministred vpon a table according to the practyse of Christ of hys Apostles and of y e primatiue Church And here may all men see from whence the popyshe altares come for the which the stubborne sturdye stoute papistes doe so stoutly striue Aboute the yeare of oure Lord if stories bee true two hundred three score and fiue came in the altares fyrste into the Church Other affyrme that they came in aboute the yeare of our lorde 294â— But I beleue that altares came not in the Churche before the yeare of our Lorde 590. When the popishe peuyshe priuate Masses beganne fyrst to creepe in â–ª Volat. Durandus Fasciâ— Temp. Mas. Pet. Aequillinus Ioannes Stella Pope Felix the fyrst instituted the halowing of altares commaunding y t no Masse shoulde be song vpon any altare til it be halowed In the yeare c. 272. Sabell Pantal. Pope Hormisda decreed y t no altares should be set without the consent and special licence of the Metropolitane or of the Byshop of the diocesse In the yere of our Lord. 514. Chron. Ioan. Stella D Barns Pope Boniface the thyrde appoynted white linnen clothes to be layd vppon the altares In the yere c. 605. Pol. Pope Sixtus the fyrst ordayned that the corporasse clothe which the prieste vseth at hys masse shoulde be made of fine white linnen cloth In the yere c. 129. Plat. Sabell Grat. D Barnes Pantal. The same Pope also ordayned that laye men but specially laye women shoulde not once touche the ornamentes of the Church as copes vestments altare clothes c nor the halowed vessell as Chalice Pixe Crosse Chrismatorye Sensers Candlestickes c. Plat. Sabell Pope Stephen the fyrst made a decre y t a priest in hys diuine seruice shoulde vse none other but halowed garments In the yeare c. 261. Sabell Pope Adriane the fyrst being bishop of Rome there was a synode or councell holden at Franckforde in y â— which it was decreed that whosoeuer doth any seruice in the Churche he shoulde weare a surples vpon hys backe in seruice tyme and no man to goe in hys common apparel withoute a surples no not so muche as the sexten or Belringer In the yeare of our Lord. 796. Christ. Massaeus Pope Siluester the fyrst coÌ„maunded that the priest at his masse shuld weare no silke nor any coloured clothing but a white linnen Albe only For Christ sayeth he was buryed in a fyne white linnen cloth In the yeare c 315. Grat. Plat. Ioan. Stella D. Barns Pope Zepherinus commaunded chalices of glasse to bee vsed in the ministration of the Lordes Supper In the yere c. 208. For before that tyme the sacrament of the holy signe of Christs bloude was ministred in cuppes made of woode accordyng to y e vse of Christ of his apostles of y e primatiue church Petrus de nat Plat. Math. Pal. Pantal. Pope Vrban the fyrst ordayned afterward that the chalices should be made eyther of siluer or of golde or of tinne In the yeare of our Lord .222 Platina Grat. Pol. Bergom The saying of Byshop Boniface concerning chalices and byshops is very notable and aunswereth iustly to our tyme. Olim inquit Episcopi aurei ligneiâ— vtebantur calicibus nunc vero lignei Episcopi calicibus vtuntur aureis In times paste sayth he Golden byshops vsed wodden chalices but now wodden bishops vse golden chalices Pope Leo the second deuised y t Paxe In the yeare of our Lord. 676. Platina Pasc. Temp. Pope Innocent y e third inuented pixes and boxes for the reseruation of the sacramentall bread In the yere c. 1195. Paul Volat. Phi. Pol. Pantal. Pope Agapetus the fyrst commaunded the people to go on procession on y e Sondayes to folowe the crosse In the yere c. 533. Plat. Pal. D. Barns Pope Gregorye the fyrst broughte in banners into the churche Thys was that Gregorye whiche sente Austen the Monke into Englande to preache to the englyshe nation the fayth and doctryne of the bishop of Rome with al hys superstitious traditions counterfayte religions and such other wicked abhominations Thys Monkyshe Austen with xl Monkes moe when they arriued and came on lande in the easte side of Kent in y e Iland of Thanet entred in with a crosse with banners displayed hauing a crucifixe paynted vppon euery one of them singing the Letanye with orate pro nobis to al aungels Archangels Patriarches Prophets priestes Apostles Martirs Confessors Uirgins Monks Nunnes Heremites and finally to all he saintes and shee Saintes y t they mighte haue good lucke and well to fare in settyng forth their Romyshe religion Whiche swarme of monkes when they hadde once thorow their hipocrisy and flattering obtained of y e Kyng to inhabite at Canterbury went ioyfully forth on their iourney hauyng their crucifiâ—e crosse and banners borne before them and singing Alleluia with a lustye courage and merye voyce vntil they came to y e city where they practised al kinde of superstition as beades bidding popyshe fasting wiuelesse liuyng long laten Mattens and Masses singing Saintes reliques boastyng c. In the yeare of oure Lorde 590. Chron. Ranulphus Cestrens Pope Fabiane the fyrste deuised the Chrismatories In the yeare c. 242. Plat. Volat. D. Barns Pope Leo the thirde brought in the sensers In the yeare c. 817. Pol. Doct. Barns Pantal. Pope Alexander the fyrste as they fayne inuented the holy water with the holy water buckets and sprinckels In the yeare c. 119. Libro Concil Grat. Pol. Plat. Sabel Pope Siluester the fyrst with y e oyle brought in also the oyle pots In the yeare c. 315. Sabell Plat. Pantal. Pope Iohn the eyght made a decree that if any man dyd take awaye anye thyng once appoynted and dedicated to y e seruice of god either out of an holy or vnholy place y e same man should be counted gilty of sacrilege In the yeare of our Lorde c. 887. Quest. 17. cap. 4. Siquis Ioan. Laziard Of Images to be had in Churches PAulinus Bishop of Nola as some write was one of the firste promoters chiefe proctors to haue Images in Churches In the yeare c. CCCCL Pantal in Chronogra Pope Gregory the first ordained that Images should be had in Churches for to be laye mennes bookes but by no meanes to be worshipped nor kneled vnto In the yeare of our Lorde 590. Greg. Lib. 9. Epist. 9. Chron. Pope Gregory
the second confirmed the hauing of Images in churches and did not only excommunicate the Emperoure for abolishing of images but he also most trayterously stirred vp his subiectes to rebell against him In the yeare c. 729. Blondus Chron. Pope Constantine gathered a councel at Rome against Phillip y e Emperour wherin he condemned the Emperour for destroying Images and made a decree for the establyshement of them in churches In the yere c. 769. Plat. Pol. Pope Gregory the thyrd made a law y t Images shoulde not onelye be had in churches as lay meÌ„s bokes but y t they also shoulde be worshipped and had in greater reuerence than euer they were before that whosoeuer were of a contrary opinion he should be condemned for an heretike In the yeare c. 740. Sigis. Blond Plat. Sabel Here maye all men learne to iudge with what spirite these Romishe Byshops are led whiche notwithstanding call them selues moste holye fathers Christes vicares in earth Peters successors holye Churche the spouse of Christe that pillare of truthe whiche cannot erre Pope Gregory the fyrst as you hearde admitted Images into Churches as laye mens Calenders or bookes but by no meanes to be worshypped Whiche also is more than can be proued lawfull by the worde of God Notwithstandynge nowe commeth this most holy father Pope Gregory the third and he appointeth Images not only to be in Churches as lay mens bookes but also to be worshipped that is to saye to kneele vnto theÌ„ to sense them to garnish theÌ„ with costly vestures to set vp candles before theÌ„ to go pilgrimage vnto theÌ„ to pray before them and to geue theÌ„ suche honor as by no meanes is due either to stock or stone The wordes of Pope Gregory the first are these coÌ„cerning y t not worshipping of images writteÌ„ in a certein epistle vnto Serenus Bishop of Massilia which did not only take away Images out of the churches wheÌ„ he see the people worshyp theÌ„ but he also brake theÌ„ all on peces breÌ„t theÌ„ It was sayth he declared vnto vs that thou beholdiÌ„g certain worshippers of images diddest break also cast away the same images out of the church Verely we coÌ„meÌ„d thy zele that thou woldest haue no man to worship that is made with haÌ„ds but yet we think Note good reader y t this Pope doth not playnely affirme by the autority of Gods worde y t images ought not to be destroied but only bringeth forth his owne thinking we thinke sayth he that thou oughtest not to haue broken those images For the pycture vnto this ende is set vp in the churches that suche as be vnlearned should at the least by seyng and beholdyng those Images reade on the walles that they are not able to rede on bookes c. Lib. 7. Epist. 109. Both Epiphanius and S. Austen numbreth among heretikes a certayne woman called Marcella whiche worshipped the images of Iesus of Paule c. and offered incense vnto them Here doth Pope Gregory the first with the coÌ„sent of Epiphanius and S. Austen condemne the iudgement of Pope Gregory the thirde concerning the worshipping of Images Where is nowe the spirit of vnitie become wherof these holy Fathers bragge so greatly Pope Stephen the thirde decreed that Images shoulde not onely be had in Churches but that they also should be senced In the yeare of our Lord. 772. Sigeb Plat. Voâ—at Pope Leo the thirde Pope Iohn the seuenth Pope Adrian the first with other made also decrees for y e establishment of Images in Churches as witnesse Sabel Paulus Aemilius Sigeb Plat. Volat. Fasci Temp. Pope Paule the first bearing rule Pipine king of FrauÌ„ce caused a Councell to be asseÌ„bled and called together concerning the hauyng and worshipping of Images where many learned men were present among whom there was greate contencion some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images some after y e doctrine of gods word vtterly condemning both the hauing and worshipping of Images affirming that it is directly agaynste the worde of God in the Temples of the Christians to set vp Images whiche should be nothing els than stumblyng blockes vnto the rude and simple people and great prouocations vnto Idolatry Notwithstandyng the Papistes and supersticious Hipocrites did beare suche a route and rule in that Sinode that the matter was coÌ„cluded on their syde so that from henceforth it shoulde be lawfull both to haue to worship Images not only of Christ but also of all saintes in Churches or els where although the expresse worde of God the exaÌ„ples of the primatiue Churche the iudgement of diuers godly learned men teach the coÌ„trary IoaÌ„ Laziard A certaine wicked woman Empressâ— of Greece called Iraene at the request of Pope Theodorus gathered together at the Citie Nice a swarme of Bishops to the number as they write of CCCL In the whyche Councell was also decreed that Images shoulde be had in Churches In tho yeare of oure Lorde 695. Blondus Plat. Eutropius Polid. Pantaleon c. But thys decreâ— lasted not longe For the Emperour Constantine the sixt her sonne seynge the greate abhomination that came by Images so sone as he came to rule brake that decree and made a strayght lawe agaynst the â—auynge of Images in places where Christen men come together to praye But the wycked woman hys Mother afterwarde thorowe the crafty councell of the blooâ—dy Papistes founde the meanes to apprehende her sonne to depryue hym of hys Empyre to put out hys eyes and to cast hym into prisoon where he most miserably dyed Oh vnnaturall Mother yea O vnnatural monsture Afterwarde thys dounghel of Idolatry and superstition set vp agayne her Idoles and mahomets But when Nicephorus came to the Empire he did not onely put her down caste her into prison where she by the ryghtuous iudgement of God most vilesy dyed accordynge to thys saying of our Sauioure Christ With what measure ye mette vnto other with the same shall it be mette to you agayne but he also destroied al her poppets suffryng no images to remayne in the temples whiche order all the Emperoures of Greece obserued euer after as hystoryes make mention except one Theodorus Lascaris whiche at a certayne councell holden at Lugdune agreed to the Byshop of Rome in admittyng Images But hys subiectes therefore depryued hym both of hys Empire and dignity Barthol Westmerus Certaine godly Ciuile lawes agaynste the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuerse godly learned men LEo the third Emperoure of Grece assembled together at Bizance three hundred thirtie godly learned Bishoppes whiche with one consent agreable to the worde of God decreed with the assent of the Emperour and of the nobilitie that al Images should be takeÌ„ out of churches and burnt openly Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images
of Aungels Martyrs virgins saints yea and of Christ and burnt them in the opeÌ„ market made a law that whosoeuer resisted his procedinges in this behalfe he should suffer death In the yeare of our Lord. 784 Blondus Eutropius Platin. Matth. Palmeâ—us c. Constantine the Emperour kept a couÌ„cell at Constantinople in the which were present a greate number of godly Bishops and other learned men where it was lykewyse decreed that Images should be cast out of Churches and by no meanes be suffred in such places as christen men resorte vnto for to praye vnto their Lorde God In the yere c. 739 Sigesb P. Aemilus Pantal. The noble and Godly Emperours Valens and Theodosius made a law that no man shoulde make or cause to bee made any Image of oure Sauioure Christ neyther by paynting nor by grauyng nor yet by any other waye but that wheresoeuer any such Image shoulde bee found it shoulde vtterlye bee taken awaye and destroyed And whosoeuer woulde attempte to doe contrarye to thys theyr acte they appoynted certayne greuous punyshementes to be executed vpon the transgressoures and breakers thereof as a lawe grounded both vpon the worde of God and vppon the decrees and constitutions of the most worthy aunciente Emperours and reuerende byshops Petrus Crinitus Lib. 9. de honestae disciplina Sabanus King of y e Bulgarians made also the lyke lawe in hys Realme for y e abolyshmente of Images oute of the Churches In the yeare of our Lorde 765. Sabell Mass. Pantal. Philip y e Emperour likewise made a straight lawe for the abolishyng of Images In the yeare of our Lorde 730. Sabel Paulus Diaconus The noble Emperoure Adrian commaunded y t there shuld be no Images set vp in temples or Churches Ioan. Laziardus Calcobertus King of England destroyed in hys Realme when he receaued the faith of Christ all the Idolls poppettes Maumettes and Images that he founde or coulde come by In the yeare of oure Lord. 640. Ioan. Laziard â–ª Vincentius Pope Gregory the fyrst after that he was appoynted Byshop of Rome coÌ„maunded that all the Idolles and Images of the Heathen should vtterlye be defaced theyr heades cutte of and theyr other members in all poyntes mangled and disgraced and so in fine destroyed that no occasion of Idolatry mighte afterwarde be geuen In the yeare of our Lorde 590. Ioan. Laziard Chronica Pope Constantine the second whom the seditious tirannicall and superstitious papistes did afterward violently depose cruelly thrust into a monastery as into a vyle and stincking prison and most vnmercifully put oute hys eyes commaunded that no Christian shuld worship any Image eyther of God or of any Saint or inuocate or call vpon the Uirgine Marye or any other saint in heauen with their prayers but worship God in spirite and truth and call vpoÌ„ his glorious name thorow Iesus Christ our alone Mediatour Aduocate and Intercessoure In the yere c. 769. Ioan. Laziard The Councel Agathense made a decree that there shoulde be no pictures in Churches and that no thyng should be painted on the walles of Churches that is honoured and worshipped In the yeare of oure Lorde 440. Libro Concil Durand The Councell Toletane the twelfth holden in Spayne made constitutions both agaynst Images and agaynst the worshippers of images In the yere c. 712. Chron. Concil The Councell Elibertine likewise holden in Spayne decreed that all pictures should be had out of churches and that nothyng that is honoured or worshipped shoulde be paynted on the church walles In the yeare c. 345. Isidorus Tom. 1. Concil The holy Byshop Epiphanius commyng into a churche to praye sawe a vayle there haÌ„ging wherin was paynted y e image of Christ or of some saint So sone as he saw it he cutte y e Image away and sayd that it is contrarye to the authoritye of the holy scriptures to haue the Image of any man in the Churche of Christ. In the yere of oure Lord. 565. S. Hieronymus Chron. Thys Epystle which the aforesaid holy and godly learned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung and Sainte Hierome translated into Latyn and the words are these in Englishe WHen we went forth together vnto the holye place whiche is called Bethel y t we shuld make there a collectioÌ„ for the poore accordyng to the custome of Christs Church came vnto a village which is called Anablatha and as I passed by sawe there a candle burning I demaunded what place it was And when I had learned that it was a Churche I entred into it for to praye where I found a vayle hanging on the dore of the same church dyed paynted and hauing an Image as it were of Christ or of some saint For I do not well remember whose Image it was Therefore when I sawe thys in the church of Christ contrary to the authority of the scriptures that the Image of a man did hang there I cutte it away and gaue rather couÌ„cell to the kepers of y e same place that thei shuld lappe and burye some poore dead man in it But they murmured at the matter and said If he wuld cutte it it wer conuenient that he shoulde geue an other vayle in the steade of the other Which thing wheÌ„ I heard I promised y t I would geue theÌ„ one send it vnto them out of hand But while I sought to send a good vaile for y e other I haue made some delay in the matter For I thought I shuld haue had one sent vnto me froÌ„ Cyprus But now haue I sent such as I could gette and I pray thee y t thou wilt commaunde the priests of the same place to receaue the vayle of the bringer y t we haue sente to geue commaundement y t froÌ„ henceforth no such vayles be hanged vp in y e church of Christ as be contrary to our religion Here thys most Godly byshop with manyfest playne and euident wordes pronounceth and declareth that it is agaynst the holy scripture our religioÌ„ that the Image of Christ shuld be had in the temples of the Christians so far is it of that the Images of any saints ought to be placed in theÌ„ Hereof maye we easely gather that S Hierome also and all the other godly Byshoppes whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe and of the Saintes are by no meanes to bee suffered in the Churches of the Christians For in the tyme of Saint Hierome and certayn yeres after him we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde that images should be placed in the temples of such as professe Christ. The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers that men maye learne to knowe God better by liuyng creatures whether they be
reasonable or vnreasonable than by deade carued stockes and stones Athanasius aduersus gentes The great auncient clarke Lactantius sayth y t God can not be truly worshipped in that place wherin an image is â–ª Lib de orig Erroris 2. Cap. 19. Agayne he sayeth If your Saintes if the holy Mother of Christ be in heauen whye do ye not lyft vp your eyes vnto heauen c. Why doe ye rather loke vnto walles and vnto stockes thaÌ„ vnto that place where ye beleue that thei are What meane the temples the tabernacles yea and to be short what meane those Images Lib. 2. Cap. 2. de orig â–ª erroris Saint Austen sayth that it is abhomination and playne sacrilege if any man set in the Churche an Image of God the father sittyng on hys seate Lib. De fide et symbalo Hereof doth it followe that the papists are abhominable and commit sacrilege For so doe they setforth the Image of God the father most blasphemously in all their popyshe Churches paynting hym with an olde wythered face wrinckled forehead hollowe eyes leane chekes sharp nose haÌ„ging down lippes enbowed chinne white bearde c and for very faynt feblenesse sitting in hys chayre lyke a symple selye syngle soule contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe A man shall waxe olde lyke a garmente but thou art alwaies one thy yeares fayle not God himself saith by the prophet I am y e Lord and am not chaunged Agayne the prophet Esay sayeth To what thing wil ye make God like Or what Image will ye set vp vnto him Shall the Karuer make a karued Image And shal the Goldsmith couer him with Golde or cast him into a fornace of siluer plates c. Eusebius writeth y t the vse of Images came from the Heathen vnto vs. Eccle. Hist. Lib. 7. Cap. 14. And not without a cause For although in the olde Testament there were many holy Patriarches Iudges Kynges Priestes Prophetes Martyrs Matrones Wydowes and Uirgines whiche were noble and worthy myrroures of vertue Godlynesse most worthy to be had in remembraunce yet rede we not that there were any Images made of them or set in places where the people of God came together for to praye And y e Iewes at that tyme were the peculiar people of God They remembred the manifolde commaundementes of God concerning the not making not worshipping of Images therfore coulde they not abide Images neither priuatly nor publiquely Agayne in the Primatiue Churche no Images were suffered in Christen mens Temples and Oratories as we may see by the historye of Epiphanius whiche did not onely cutte the Image that hanged in the Church on peces but he also affirmed that it is contrary to the Christen religion to haue the Image of any man in the Churche of Christ. Erasmus Roterodamus a most diligent searcher of antiquities writeth that vnto the time of Saint Hierome there were men of an approued and sounde Religion whiche coulde not abyde any Images in the Churches neither painted nor grauen nor yet wouen no not somuche as the Image of Christe Eras. in catechesi Saint Hierome liued In the yeare of our Lorde 387. Cornelius Agrippa writte of Images on this maner The vngodlinesse and foolishenesse of the Egyptians concernynge Images was wonderfull And from them came the lyke fondenesse vnto all nations whiche corrupte vsage of Religion of the Heathen when they began to be conuerted vnto the fayth of Christe infected oure Religion also and brought in our Churche Idolles and Mahomettes with many pompouse barren Ceremonies of â—he whiche those auncient and true Christians knewe nothynge at all Hereof came it to passe that we brought into our temples the dumme Images of oure Saintes and set them on Godes altares with greate solemnitie honour and worship And where we thynke it an vnsemely thynge for man whiche is a true Image of God to come vp euen there place we dead Idolles and to them we make curtesye to them we gyue kysses to them we offer to them we gyue gyftes vppoÌ„ them we hange precious iewelles to them wee applye miracles wee bye parâ—ons to them we go on pylgrimage to them we make vowes to them we gyue worshippe and doe all the honoure that can be deuised And yet can it not be expressed into howe greate superstition I wyll not saye Idolatrye the rude and vnlearned people doe fall thorough Images the Priestes winkyng at the matter forasmuche as here of they haue no small lucre and aduauntage And here they defend theÌ„selues with the wordes of Gregory whiche sayth that images are the bookes of the rascal and common people for such to remembre thinges by and to reade in as haue no learnyng that when they see them they may be allured to remember and consider God But these be fonde fantasies of Gregory going about to excuse the matter although in deede that holye man alloweth ymages and not the worshypping of theÌ„ But the commaundement of God which plainly forbiddeth images is farre otherwise For it becommeth vs not to learne of the forbidden booke of Images but of the booke of God whiche is the boke of the Scriptures He therfore that desyreth to knowe God let him not seeke it of the Images of Painters and Keruers but as Iohn saith let him searche the Scriptures whiche beare witnesse of him And they that can not reade let them heare the worde of the Scripture For Faith as Saint Paule saith commeth by hearyng And Christ saith in Iohn My Sheepe heare my voyce Agayne if no man as Christ sayth can come to him excepte the Father draweth him and no man can come to the Father but by Christe alone why take we awaye the glory from God and geue it to Pictures Images as though they were able to bringe vs vnto the ryght knowledge of God c. Of Baptisme POpe Victor the fyrst commauÌ„ded that baptisme should be ministred to al men indifferently at Easter Notwithstandyng if any desyred necessitie so requiryng to be baptised at other tymes he ordayned that they myght lawfully be baptised in all places and at all tymes yea and that with any kynde of naturall water halowed or vnhalowed eyther by a Layman or by a Laywoman In the yeare of oure Lorde 198. Grat Fascic Temp. Lib. Concil Poli. D. Barnes Pope Gelasiâ—s ordayned that Baptisme shoulde be openlye ministred at Easter and at Witsontyde yea that freely In the yeare c. 494. Isidor Grat. Aboute that tyme also there was a Councell holden in Spayne where it was enacted that young infantes if nede were myght be baptised on the same day that they were borne Isidor in Concil Pantal. Pope Leo the seconde decreed that Baptisme myght be ministred euery day where as in the primatiue Church as it appeareth by
auncient writers the Sacrament of baptisme was not commoÌ„ly ministred but at two tymes in the yeare that is to say at Easter and Witsontyde at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation In the yeare of oure Lorde 676. Lib. Concil Volat. Pol. Châ—on Pope Gregorye the firste made a decree that Monkes shoulde not baptise nor be Godfathers to children at their baptisme In the yere of our Lord â–ª 590 Sabell Pantal. D. Barns This decree did Pope Eugenius the thyrd renue In the yeare of our Lord. 1147. Lib. Concil Chron. The aforesayd Gregorye also ordained that NuÌ„nes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation Chron. Ioan. Stella Pope Calixte the seconde pronounced all suche excommunicated as toke money eyther for baptisyng or for burying In the yeare of our Lorde 1120. Ioan. Tilio Volat. Pantal. Pope Nicolas the first ordained that the sacrament of baptisme should staÌ„d in effecte althoughe it were ministred of a Pagane and Infidel In the yeare of oure Lorde 871. Achilles Dist. 4. De consecratione The same Pope made a decree that baptisme shoulde not be twyce ministred to one person Ioan. Philip. Bergom Pope Iginius decreed that children whiche were to be Christened â–ª shoulde haue a Godfather and Godmother for to be witnesses that they were baptised In the yeare c. 143. Lib. Concil â–ª Sabell Polidor D. Barns Pope Leo the third appoynted that when the childe is eyther christened or bishoped he should haue but one Godfather be it a man childe or a woman childe In the yeare of our Lord. 817. De consec Dist. 4. Capi. Non plures Guil. Durand Ioan. Stella â–ª Phil â–ª Bergom Pope Theodore the fyrste made a decree that no father should be Godfather to hys owne sonne or doughter nor no mother Godmother to her own sonne or doughter In the yeare of our Lord. 936. Ioannes Laziardus Item he ordayned that if any man were Godfather to another mannes doughter hys sonne myght not afterward take her to wife 30. Quest. 1. Cap. Non Oportet Pope Vrban the seconde made a decree that a man and his wife may not be Godfather and Godmother to one childe at Baptisme 186.30 Quest. 4. Cap. Quod autem Pope Alexander the thyrd ordayned that when it is doubtefull whether the childe be baptised or not he shoulde be baptised on this maner If thou be baptised I baptise thee not agayne but if thou be not baptised I baptise thee in the name of the Father and of the Sonne and of the holy Ghost Amen In the yere of our Lord 1161. Guilihelmus Durandus Pope Leo Pope Damasus and Saint Ambrose brought in the exorcismes coniurations the benedictions blessings with the other solemne ceremonyes Guil. Durand Pope Celestine made a decree that neither young children nor any other of what age soeuer they bee shall bee christened before y e priests thorow their coniurations breathings spittyngs saltings do driue the deuill out of theÌ„ In the yeare c. 428. Chron. Germ. Dist. 4. de Cons. Pope Clement the fyrst put oyle and creame to the baptisme and coÌ„maunded that all y t shall be baptysed should be annoynted therewith crossed in y e forehead In the yere c. 92. Chron. Lib. Concil Ioannes Laziardus Pope Siluester the fyrst also ordayned that al y t were baptised should be annoynted with oyle creame In the yeare c. 315. Plat. Volat. Sabell In the Councell Braccarense it was ordayned that there should be no money payde for oyle and creame â–ª wherwith y e infantes be annoynted in their baptisme Lib. Concil In the Councell holden at Chartage it was decreed y t a woman althoughe neuer so well learned maye not presume to baptise except necessitye compelleth Concil Durand In the councell Ilerdense it was ordayned that euery prieste that can not haue a fonte of stone maye haue any other conuenient vessell meete for that purpose Prouided alwaye that it be neuer after caryed out of the church Guili Durandus Of the Lordes Supper commonly called of the papistes The sacrament of the altare POpe Alexander the fyrste commaunded that only vnleuended bread shuld be vsed at the Lords supper In the yeare c. 119. Lib Concil Grat. Plat. Sabell Before that time the bread appoynted for the Lords Supper was indifferent whether it wer leuended or vnleuended Notwithstanding the Grekes from the Apostles tyme vnto this daye haue euer vsed leuended bread in the ministration of the Lordes Supper as they vse also wine only in their cuppe where as suche as be vnder the Pope customably mingle water w t the wine according to Pope Alexanders decree Pope Nicolas the seconde decreed y t the bread and the wine whiche are set vpon the altare are not only after the conseeration the sacramentes of y e bodye and bloud of Christ but they ar also the very self same body and bloud of our Lord sauiour Iesu Christ y t was borne of Mary the Uirgine so that the very bodye of Christ is there truly and vnfaynedly handled of the priests handes broken and torne on peces with y e teeth of y e faithfull In the yere c. 1961. De consecrat Dist. 2. Ego Berengarius Pope Innocent the third assembled at Rome in the councell Laterane a wonderfull swarme of spirituall smeared shorelinges to the number of .xii. hundred and odde wherof .viii. hundred at the least wer monkes fryers chanons and such other monkyshe monstures which with one consent for y e maintenaunce of theyr beastly idlenesse idle beastlinesse deuised confyrmed y e doctrine of transubstaÌ„tiatioÌ„ making it an article of our faith to beleue in payn of damnation that after the prieste hath whispered ouer y e bread wine a fewe latine words as Hoc est enim corpus meum Hic est enim sanguis meus c the bread is turned into the natural bodye of Christ fleshe bloud bone sinowes guttes loynes euen as he was borne of Mary the Uirgine and hanged on y e crosse Agayne the wine is turned into y e very naturall bloud of Christ which he receaued of Mary the Uirgine as it was shedde for our redemption on the crosse no substance of bread and wine remayning but the very substance of bread wine turned vnto the naturall substance of the body bloud of Christ onely y e accidentss of bread wine remaining this monsture of transubstaÌ„tiation was hatched and brought forth by Antichrist and his chaplaynes In the yeare c. 1215. Decret de summa trinitate Cap. Firmiter But as this doctrine of transubstantiation was vnknowen to the Church of Christ before y e wicked and vnlawfull assemblye of y e venimous dragon pope Innocent hys pestilent papistes euen so lykewyse
from y e beginnyng vnto thys daye would y e churche of the Grekes neuer receaue it but alwayes haue abhorred it as a newe straunge yea a deuelysh and damnable tradition of Antichrist as they in lyke manner woulde neuer admit that wicked exeâ—rable traditioÌ„ of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ nor the damnable and deuelyshe decree of the syngle lyfe of priestes althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe Pope Honorius the thyrd dyd not only commaunde y t the sacrament of the altare as the papistes terme it should be worshipped and kneled vnto of the people but also that it should be borne vnto the sycke after a most comely sort with al reuerence and honour yea and that with candlelight also thoughe it be at hye noone dayes In the yere c. 1214. D. 3 Tit. 1. Cap. 10. Lib. Concil Pant. Pope Innocent the thyrde ordayned that the sacrament of the altare should be kept in y e churches coÌ„tinually vnder locke and keye to the entent to be in a redinesse at al times least saith he thei that are sicke should want y e spirituall coÌ„fort in y e troublesome tyme of death In the yere c. Lib. Concil Chron. Pant. But in y e primatiue church there was no such reseruation and kepyng of the sacramental bread eyther for the sicke or for the hole as it is at this presente For in the Apostles tyme and manye yeares after if any bread remayned of the communion it was not reserued hanged vp in the Pixe to be worshipped as the vse is among the papistes brought in by the deuil and Antichrist but it was geuen to the poore people to eate And in the tyme of Hesichius of Origen as their commentaries vpon Leuiticus do testifye the bread that remayned after the coÌ„munion was brent to ashes And Clement Pope of Rome made a decree that if any of the sacramentall breade remayned after the Lordes Supper was once done the clarkes should not reserue it to be hanged vp and worshipped but consume and eate it The old custome was this sayth Euagrius in hys ecclesiasticall historie that when much of the holy partes of the vndefyled body of Christ our God did remayne that the young children whiche were wonte to goe to schole shoulde bee called to eate them And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians that after the communion whatsoeuer they lefte sayth he of the sacrifices he meaneth the sacramentall breade and wine they consumed it there together in the Churche eatyng their common Supper Pope Iulius the fyrst appointed that the Sacramente of the altare shoulde not be ministred with milke In the yeare of oure Lorde .338 Guili Durand Notwithstanding we read that in the tyme of Pope Innocent the eyghte it was suffered that the priestes of Norduegia mighte syng Masse with water for lacke of wine In the yeare c. 1484 Math. Palmer Pantal. Pope Innocent the third bearing rule it was ordained in the councel Laterane y t when soeuer the Sacramente of the altare is caryed aboute there shoulde be borne before it a bel ringing with a light to cause the people to knele down and worship it In the yeare c. 1195. Iacobus de visaco In the councell Arelatense it was decreed y t if any priest were negligent in keping the bodye of Christ so y t eyther mouse or any other beaste did eate it y t priest for hys offence shuld do penance fortye dayes Dist. 3. De. consecrat In the couÌ„cell Remense it was enacted y t whereas afore the manner was for the priests oftentymes to deliuer y e sacrament of Christes body and bloud to Laymen and to Laywomen yea to childreÌ„ for to beare it vnto the sicke the priestes from thenceforth shoulde no more so do but beare it themselues vnto them saying that it is an horrible and detestable thing for such to carye the holy body of the Lord to y e sicke whiche are forbidden to come into the Chauncel or to approche nye vnto the altare De consec Dist. 2. In a certayne councel holden at Rotomage it was decreed y t the sacrament should be geuen from henceforth neyther to Laymen nor to Laywomen in their handes any more but y t the priest should put it in their mouthes contrary to the vse and practise of the primatiue church and many hundred yeares after Lib. Concil Pope Boniface the second made a decree that at the ministration of the Lordes Supper the people the Clergy should be present not to be gasers but partakers of those holy mysteries In the yeare c. 529. Ioan. Stella Pope Anacletus decreed y t a priest whensoeuer he doth coÌ„municate shall haue two at the least to be partakers with him and that such as be present and will not communicate shal as vngodly persons be excommunicate and put out of the coÌ„gregatioÌ„ In the yeare c. 101. Grat. Plat. Phil. Bergom In the câ—uÌ„sell Antiochen it was like wise agreed that suche as were in the Churche and present at the common prayers heard the preaching of gods worde and yet refused to receaue the Lordes Sacrament they should be taken for none of the number of the true Christians Lib. Concil Pope Zepherinus appoynted that all that professe christ or beare the names of ChristiaÌ„s being of the age of twelue or thirtene yeres or vpwarde should at the least once in the yere as at Easter receaue the Sacrament of the body and bloud of Christe In the yeare c. 208. Plat. Sabell Volat. Laziard c. Pope Fabiane commauÌ„ded that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare that is to say at Easter at Witsontide and at Christmasse In the yere of our lord .242 Eusebius Plat. Sabell Volat. Ioan. Stella Pantaleon In the Councell Agathense it was decreed that those seculare men which did not receaue the Communion at Christmasse Easter and Witsontide shoulde not be taken for true Catholikes Lib. Concil There is a decree as Guilihelmus Durandus writeth that suche as ought to receaue the Sacrament at Easter muste abstayne ab amplexibus that is to saye from gyuing their wiues the due beneuolence as Sainct Paule calleth it three dayes afore and three or fiue or vii dayes after as though the acte of Matrimonye were vncleane when notwithstandyng the holy Apostle calleth Wedlocke honorable and the bedde vndefiled Rationale di off Of receauing the Sacrament vnder both kindes according to Christes Institution POpe Gelasius ordayned that all Christians be they spirituall or temporall as they terme them shoulde receaue the Sacrament of the body and bloud of Christ in both kinds according to Christes
he is no perfect christiaÌ„ which not of necessity but of negligence or of set purpose leueth this thing vndone In the yere c. 92. Lib. Concil Fas. Temp. Pol. Pantal. Some attribute this decree to pope Siluester the fyrste whiche liued in the yeare c. 315. Plat. Volat. D. Barns The aforesaid pope also appoynted y t none should consecrate the oyle and creame but byshops onely and y t they likewise none other should confirme children Plat. Volat. Pope Iginius ordayned that children shoulde haue a Godfather or Godmother when they were confyrmed and catechised In the yeare c 143. Ioannes Laziardus In the councell Meldense it was ordained y t bishops shuld be fasting wheÌ„ they confyrme children Lib. Concil Dist 5. de consecrat In a councel holdeÌ„ at Aurelia it was decreed y t the sacrament as they cal it of confirmation shuld be geuen to such young ones as were of perfect age as xii or .xv. yeares olde to such as were come to mans state and y t all such before they be bishopped shuld be shriueÌ„ and come fasting to their byshoppyng Lib. Concil Guilielmus Durand Of Matrimonye POpe Euaristus made a law y t al priuye contracts of Matrimony y t wer made without y e consente of the parents shuld be of no force and y t the maÌ„ the woman shuld be openly maryed together in the church of a priest before the congregation or els y e maryage to be taken as adulterous incestuous and abhominable In the yeare c. 110. Lib. Concil Epist. 1. ad episc Aphrican Polid. D. Barns Pope Sother decreed y t no wife shuld be holden lawful except she were fyrst blessed of a Priest Ranulphus Cestrensis Agayne y t al mariages should be made not secretly but openly and with great solemnitie In the yeare c. 168. Grati. Volat. Sabell The same law also made Pope Nicolas y e fyrst In the yere of our Lord. 87â— Quaest. 3. Cap. 1. Nostrates Laziard Pope Hormisda likewise strayghtly commaunded that the mariage of the Christians shoulde not bee celebrated in hocker mocker but openlye in the Church of Christ before the multitude In the yeare c. 514.30 Qu. 5. Cap. Nullus fidelis Ioan. Stella Pope Martine the fyrst ordayned y t the man and hys wife shuld not lye together before the priest had blessed theÌ„ and halowed their bed In the yeare c. 643. Chron. Pope Theodorus dyd inhibite fyrst of all y t a man might not mary y e mayde to whom his father was Godfather In the yeare of oure Lorde 636. Sabell Gratian. Pope Fabian made a decree y t no maÌ„ shuld marrye any of his kyndred with in the fyfth degree In the yere c. 242. Grat. Sabell Volat. Plat. Pope Iulius the fyrst made a lawe y t no man should marrye any of his kyndred vnto the seuenth degree In the yere c. 338. Cau 35. q. 3. Null Pol. Pant. This lawe was afterwards confyrmed by Gregory the fyrste But Pope Innocent the thirde disalowing the decrees both of Pope Iulius and of Pope Gregory renued the decree of Pope Fabian licensyng al men to marrye from the fourth degree vpward as it is specifyed in a decree that beginneth Non debet In the yeare c. 1215. Paul Phrig â—olidor Pantal. Pope Honorius the thirde ordayned that if any womaÌ„ wuld come declare before the ordinarye y t her husbande is not able to geue her y e due beneuolence although it be three yeares after they haue bene maryed shee shall be separated from her husbande In the yeare of our Lord. 1214. Dec. 5. Tit. 33. Cap. 28. Pope Nicolas y e fyrst decreed that no mariage ought to be solemniâ—ed in the tyme of Lente In the yeare c. 871. Grat. Chron. There is also a decree made in the councell Ilerdense that froÌ„ Septuagesime vnto the Octaues of Easter iii. wekes before the feast of S. Iohn Baptist otherwyse called Mydsomer again that from Aduente vnto Twelfâ—yde after Christmasse maryage in no condition maye be solemnised If any presume to marrye in those forbidden tymes the popes lawe is y t thei shal be separated 3. Qu. 4. Cap Non oportet Pope Gregory ordayned that y e man which slepeth or lyeth with his wyfe may not enter into the churche before he hath washed himselfe with water made himself cleane Caus. 33. Quaest. 4. Vir cum propria Of Auricular confession POpe Innocent the thirde ordayned auriculare confession in the councell Laterane and commaunded y t al men women and children eueÌ„ so many as are of age shal at the leaste once in the yeare confesse their synnes to their own Curate In the yeare c. 1215. Paulus Phrig Massae Polid. The aforesayd pope also made a law that if any prieste dyd vtter disclose or tel abroade the confession of any man he shoulde be thrust into a monasterye to do penaunce al the tyme of his lyfe De. 5. Tit. 30. Cap. 13. Pope Gregorye also made a law that no confessour or ghostly father should bewraye any mans confession eyther by becke signe token worde or by any other meanes Dist. 6. de paenitentia Ca. Sacerdos Ansel. Ryd In the Greke Churche there was a certayne kynde of auricular confession vsed of such as should receaue the communion more than a thousand yeares paste Before they came to the Lordes Supper their manner was to goe vnto y e minister to learne of hym y e right vse of that holy mystery and how they might prepare theÌ„selues to come worthely vnto that holy and heauenly table Againe if any thing troubled their conscience to declare it to a godly learned minister and to aske his councell and aduise in redresse thereof as y â— maÌ„ner at this present is in diuerse places of Germanye where the Gospell is preached Under the cloke of thys auriculare confessioÌ„ much mischiefe was wrought in so muche it was proued y t a certayne Deacon dyd most shamefully abuse a noble citizens wife diuerse times when shee came vnto y e churche vnder this pretence eueÌ„ to be coÌ„fessed Which thing when Nectarius bishop of Constantinople perceaued he vtterlye abrogated and put awaye y e arricular confession leauing the communicants to their own consciences In the yeare of our Lord. 395. Hist. Trip. Lib. 9. Cap. 5. P. Phrig Of Annoilyng or extreme vnction POpe Felix the fourthe did institute y t such as were in extremes like to die shuld be annoyled In the yere c. 525. Chronic. Volat. Polydor D Barns Pantal. Pope Innocent the fyrst ordayned also that y e sicke shuld be aÌ„noynted with oyle being afore consecrate of a bishop In the yere c. 404. Lib. Concil Petrus de natal Of praying for the dead POpe Pelagius the fyrst ordayned fyrste of all the funerall Exequies or Diriges wyth Masses of
Requiem to be done for the dead He also commaunded that the priestes at theyr Masses shuld daylye praye for the dead in theyr seconde Memento In the yere c. 52. Grat. Plat. Pol. Pope Gregory the thyrde commaunded that oblations sacrifices shoulde be offered of the Priestes at their Masses for y e dead In the yere of our Lord. 740. Nauclerus D. Barns Pope Leo appointed the Masse to be a sacrifice for the dead In the yeare of our Lord. 444. Vol. Ansel. Ryd Pope Benet the thyrd ordayned that the Clergy should be present at the burial of the Byshops and sing Dirige for their soules and that the Bishops likewise should be present at the buriall of the Clergy syng Dirige also for their soules In the yeare c. 861. Chron. Plat. Pope Iohn the .xviii. at the instante desyre of Oclilo the Monke appoynted one seuerall day in the yeare to praye for all Christen soules departed which we cōmonly call the feast of all soules In the yeare c. 999. Chron. Pope Gregory the fyrst by prayer obtayned of God as they write that the soule of Traianus the Emperour which many yeares before had bene most miserably tormented in the most bytter paynes of hell fyre where they saye is no redemption was deliuered oute of hell brought vnto the glorious kingdome of heauen In the yeare of oure Lord. 590. Polichronicon Of diuine seruice as they cal it Mattens Prime and Houres Euensong c. POpe Sabiniane decreed first that y e people should be assembled together to heare their diuine seruice at certayne houres of the day by ringyng of belles In the yeare of our Lord. 603. Volat. Fasci Temp. Chron. Plat. Polid D. Barns Pope Damasus at the instance of the Emperour Theodosius commaunded ▪ S. Hierome to take an order for the seruice to be vsed in Churches and to appoint what prayers should be sayd on euery day that there might be an vniformitie in the seruice Whiche thing S. Hierome did with all diligence in somuche that he appoynted what prayers and howe many Psalmes should be sayde euery daye in the weke When he had finished the seruice he sent it vnto Damasus whiche did right well allowe it and commaunded that all Churches should vse that order and none other For before that tyme euerye Churche had suche prayers appoynted as were thought by the Elders thereof moste mete for the congregation and serued best for the present time In the yeare c. 371. Guil. Durandus Chron. Pope Gregorye the firste brought in Deus in adiutorium c. and ordayned it to be sayd euerye houre at seruice In the yeare of oure Lorde 590. Plat. Iac. Phil. Bergom Poly. Pope Damasus thorowe the councell of S Hierome appoynted that Gloria patri whiche as they write was made at the councell of Nice should be sayd at the ende of euerye Psalme In the yeare of our Lord. 371. Volat. Sigeb Polidor Pantal. Pope Gregory the seuenth ordayned that from Easter day vnto the Saterdaye before the feaste of the Trinitie there shuld be sayd at Mattens but .iii. Psalmes and .iii. lessons onely at all other times .ix. lessons c. In the yere c. 1073. Some wryte the contrary and ascribe thys inuention to Alcuinus whiche was scholemaster to Charles the great Guil. Durand Chron. The Legendes or liues of Saints that be redde in the quiere at seruice time were made by Paulus Longobardus at the desyre of Charles the great And he appoynted conuient lessons for euerye feaste of the Sainctes thoroughout the yeare Bergom Isuardus the Frenche Monke at the the desire of Charles the greate made the booke whiche is called the Martiloge Iac. Phil. Pope Gregorye the fyrste and Pope Gelasius brought in the Respondes and Collectes that be sayde at Mattens Guil. Durandus Pope Damasus added the Himmes wherof he himselfe made part and the residue wer made by saint Hilary saint Ambrose and other Guil. Durandus Pope Gregorye the firste deuised the Anthemes and made the tune or songe vnto them Guil. Durand Ioan. Laziard Notwithstandyng some write that in y ◠tyme of Pope Euaristus Anthemes were brought into the Church by Ignatius Saint Iohn the Euangelistes disciple yea that by this occasion Ignatius at a tyme standing vpon a certaine mountain heard the Aungels in Heauen singing Anthemes He beyng moued by their example ordayned in lyke maner that Anthemes should be songe in the churches and Psalmes likewise after the Anthemes In the yeare c. 109 ▪ Phil. Bergom Tripart Hist. Pope Damasus ordayned that the quier being deuided in two parts they should singe one verse of the Psalmes on the one side an other on the other side Sigeb Durand Polid. Pantal. Pope Alexander the second cōmaunded that Alleluia should not be said nor song in the churches from Septuagesima vnto Easter euen ▪ but in the steade of that Laus tibi domine In the yeare c. 1063. Nauclerus D. Barns The same commaundement gaue Pope Telesphorus also as Durand writteth Rat. di off Pope Innocent the thyrde ordayned that whensoeuer the Mary or the holy Ghost or saint Crosse is serued on the working daies Te deum shal not be said at Mattens nor Gloria in excelsis the Crede at Masse In the yeare of oure Lord. 1195. Guil. Durand Pope pontianus made a decree that the Psalmes should be songe throughout all Churches both day and nyght In the yeare c. 230. Fas. Temp. Chron. Pope Pelagius the first commaunded first of al that Priestes should say dayly Mattens of the day In the yeare c 552. Grat. plat polid Chron. Pope Vrban the secōd ordayned likewise that priestes should say euery day our Ladies mattēs openly in y e church and that vpon the Saterday the whole seruice shoulde be of our Lady In the yeare c. 1086. Sabel Ioan. Stella Nauclerus pol. Durand polichron Pope Leo the first commaūded that in Septuagesima and Quadragesima and Aduent and Lent Alleluya should not be song nor Gloria in excelsis In the yere c. 444. Durandus Ioan. Stella Iac. phil Bergom Sainct Ambrose and S. Austen made Te deum as they waite Catalog Sant Specul Eccles. Iac. phil Bergom Pope Leo the nynth made certayne songes of the Sainctes In the yeare c. 1040. Sigebertus Chron. Paulus Longobardus made this hymne vt queant laxis with diuerse other moe at the desire of charles y e great Bergom Pope Zepherinus made the Legend on Childermasse day whiche begynneth Zelus quo tendat c. and also the Legend of the decollation of Saint Iohn Baptiste phil Bergom Pope Gregory the nynthe ordayned Salue regina to be songe in Churches with all deuotion and with all solemnitie In the yeare of oure Lorde 1225. Blondus Crantz The maker of this Antheme was one
Noster shoulde bee sayd euery daye after that Mattens and Euensong bee ended Lib. Concil Pope Calixt the thirde ordayned y t the greate bell shoulde bee tolled euery day at noone or at .xii. of y e clocke and y t the people hearyng the sounde of the bell should strayght wayes say an Aue Maria in the worship of oure Ladye In the yeare c. 1455. Ioannes Stella Phil. Bergom Pope Iohn the xxii made a decree y t after euensong bee done the bel should be tolled thrice and that then oute of hande euery man and woman shoulde streyghtwayes fall downe vpon theyr knees and say three Aue Maries in the honour of oure blessed Ladye Sainte Marye In the yeare of our Lord 1302. Chronic. Pope Clement the fourthe at the desire of Lewes King of Fraunce graunted three yeres of pardon toties quoties to so many as deuoutly say these Orisâ—ns following Benedictum sit dulce nomen domini nostri Iesu Christi glorio sissimae virginis Mariae matris eius in aeternuÌ„ vltra AMEN Nos cum prole pia benedicat virgo Maria. Which is thus englished Blessed be the sweete name of oure Lord Iesus Christ of the most glorious Uirgine Mary his mother for euer and a day longer Sobeit The Uirgine Mary wich her Godly childe blesse vs. Sobeit Fas. Temp. Pope Boniface the eyght made thys prayer following and hath graunted to al them y t deuâ—utly saye this prayer dayly before an Image of the crosse as many dayes of pardon toties quoties as there be grauel stones in y e sea or grasses on y e earth or stars in y e fyrmament O altissima crux O innocens sanguis O paena magna O Christi penuria O profunda vulnera O lanccae perforatio O sanguinis fluctio O cordis fractio O dei amara mors O dei ueneranda dignitas adiuua me in vitam aeternam AMEN Which is thus englished O most highe crosse O innocent bloude O great payne O the penurye of Christ. O the depe woundes O the pearsyng thorowe of the speare O the flowing of the bloud O the breakyng of y e heart O the bitter death of God O y e worshipful dignitie of God helpe me vnto euerlasting life So be it Of playne song prycke song descant c. GVido Aretinus deuised first of al these sixe notes vt re my fa sol la In the yere c. 1204. Christi Massaeus Pope Gelasius Pope Gregory y e fyrste S. Ambrose with other brought in fyrst of all y e playne song into the churches Antoninus Guili Durand Pope Vitalian being a lustye singer and freshe couragious musition hymself brought into the church pricksong descant all kynde of sweete and pleasaunt melodye And bycause nothing should wante to delight the vayne folysh and y e idle eares of fond fantastical men he ioyned y e Organs to y e curious musike Thus was Paules preaching Peters praying tourned into vaine singing childysh playing vnto y e great losse of time vnto y e vtter vndoing of Christen mens soules whiche liue not by singing pipyng but by euery worde y t coÌ„meth out of y e mouthe of God In the yere c. 653. Plat. Volat. Chron. Polyd. D. Barns Pant. Of singing in the Churche the iudgement of diuerse learned men FRaÌ„ciscus Petrarcha in his boke De remediis vtriusque fortunae declareth y â— S. Athanasius did vtterly forbyd singyng to be vsed in the churche at seruice tyme bicause sayth he he would put away all lightnesse and vanitie whiche by the reason of singinge doth oftentymes arise in the mindes both of the singers and of the hearers S. Hierome reproued not only y e leud fashions of the singing meÌ„ in his time but also their maner of singyng when notwithstanding if the singing vsed in his tyme were coÌ„pared with y e minsed musike that now beareth chief rule in Churches it myght seme very graue modest and tollerable ours so light vayne madde fonde foolishe and fantastical that Hickscorner himself could not deuise a more wanton and trifling pastime We ought saith S. Hierome to sing to make melody and to prayse the Lorde rather in minde than in voyce And this it is that is sayd Singing and making melodie to the Lord in your hearts Let yonge men sayth he heare these thinges yea let them heare whose office it is to singe in the Churche that they must sing to god not in the voice but in the heart neither must their throte be annointed after the manner of Gameplayers with swete ointmeÌ„ts that in the Churche singyng more fitt for Gameplaces shoulde be heard but in feare in worke in knowledge of the Scriptures ought they to sing vnto the Lorde Let the voyce of the synger so sing that not the voice of him that singeth but the words that are read may delight In epist. ad Ephe. There is a godly Distichon fathered on S. Hierome which bicause it pertaineth to our matter I thinke it conuenient also in this place to alleage NoÌ„ vox sed votuÌ„ noÌ„ cordula musica sed cor Non clamans sed amans cantat in aure dei That is to say Not the voyce but the desire not the Musical instrument but the heart not the cryer but the louer singeth in the eare of God Sainct Cipriane that blessed Martyr sayth that God is not the hearer of the voyce but of the heart neither is he to be admonished with exclamations and outcries whiche seeth the thoughtes as the Lorde proueth and sayth What doe ye thynke wyckednesse in youre heart And in an other place All congregations shall knowe that I am the searcher of the raynes and hearte that is to say of the inwarde man Ciprian in orat dom Sainct Ambrose also sayth It is with out doubt a great incredulitie and vnfaithfulnesse to thinke thus of y e power of God that thou canst not be hearde except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions and sufferinges cry let thy bloud as the bloud of holy Abell crye whereof God sayd to Caim The voyce of thy brothers bloud crye vnto me For he heareth in secrete whiche maketh cleane in secrete We can not heare man except he speaketh vnto vs but vnto god not words but thoughts doe speake Lib. de Caim Abel S. Austen would y t the Comon prayer in Churches should be so distinctly and plainly set forth y t the people whiche are present might perfectly vnderstand them say Amen Lib. de Catechis Rud. In an other place he declareth that Athanasius Bishop of Alexandria in his Churche vseth such manner of singing as was in a manner nothing els than a plaine reading Lib. confes 10. cap. 33. S. Gregory did greatly disalowe certaine Deacons at Rome in hys tyme which when they
awaye both from the eares and from the mynde vtterlye In Libro de vanitatc scientiarum Erasmus Roterodamus expresseth hys mynde concernyng the curious manner of synging vsed in Churches on thys wyse and sayeth Whye doth the Churche doubt to followe so worthy an author Paule Yea how dare it be bolde to discent from hym What other thing is heard in Monasteryes in Colleges in Temples almost generally than a confused noyse of voyces But in the tyme of Paule there was no singing but saying onely Singing was with greate difficultye receaued of them of the latter tyme and yet such singing as was none other thing than a distincte and playne pronunciation euen suche as we haue yet among vs when we sounde the Lordes prayer in the holy Canon and the toung wherein these thynges were song the common people dyd then vnderstande and aunswered Amen But nowe what other thing doth the common people heare than voyces signifying nothing And such for the moste part is the pronunciation y t not somuch as the wordes or voyces are heard only the sound beateth the eares Erasmus Rot. in annot 1. Corinth Cap. 14. Of the Masse and of all the partes thereof POpe Celestinus the fyrst ordained y t the priest should say the Psalme y t beginneth Iudica me deus c when he putteth on hys clothes and reuesteth hymselfe to Masse and that when he draweth nye to the altare he shoulde saye thys verse of y e aforesayd psalme Et introibâ— ad altare dei c. In y e yere c. 428. Plat. Poly. Fasci Temp. Christ. Massae D. Barns Pant. Ioan. Functius Pope Damasus the fyrst decreed y t the priest standyng before the altare shuld say the confiteor and make hys confession to GOD to oure Ladye Saints Marye to all Saintes et vobis and that they that were presente shoulde saye Miseriatur vestri c. Agayne that the priest after that should pronounce the absolution and saye Absolutionem remissionem omnium peccatorum nostrorum c before he presume to go to the altare In the yeare c. 370. Plati Polid. D. Barns c. Some attribute thys inuention to Pope Pontianu Some to Pope Vrbanus Pope Gregorye the fyrste instituted the Office of the Masse In the yeare of oure Lorde 590. Platina Polydor. Pantaleon Pope Damasus the fyrst broughte in Gloria patri to bee sayd not onely at the ende of euerye Psalme but also at the office of the Masse In the yeare c. 370. Plat. Chron. Pope Gregory the fyrst ordayned the Kyrye and appoynted that it should be song nyne tymes openly of the Clergye onely at Masse whiche before at the commaundement of Pope Siluester was song of the Clergy and people together Durand Plat. D. Barns Pantale It seemeth to bee borowed oute of the Greke Church forasmuch as the wordes be Greeke and sounde in our Englyshe tonge Lorde haue mercy vpon vs. Pope Telesphorus added to the Masse Gloria in excelsis In the yere c. 130. Plat de consec Dist. 1. Cap. Nocte sacra Albertus Krantzius Some ascribe it to Pope Symmachus Phil. Bergom Pope Symmachus the fyrst added to Gloria in excelsis c. Laudamuste and so forth vnto the ende In the yeare of our Lorde 499. Fascic Temp. Valentinus vannius Chron. Pope Anacletus put to the Masse this salutation Dominus vobiscum and commaunded y t this answer shuld be made of them y t were present Et cum spiritu tuo In the yere c. 101. Iacobus Manlius Vannius Some ascribe it to Pope Sotherus Gratia de consec Dist. 1. Can. Hoc quoque Ioannes Laziardus writeth y t Dominus vobiscum was taken oute of the booke of Ruth added to the masse I know not by whoÌ„ And for Et cum spiritu tuo it was brought in sayth he by the couÌ„cel Aurelianense Pope Gelasius the fyrst appoynted y t Collectes wherof he himself made part part of theÌ„ were deuised by other In the yere c. 494. Iâ—idor Grat. Pol. Pope Damasus y e fyrst bearing rule the Epistle was added by y e councel of S. Hierome who liued in the yeare of our Lord. 387. Plat. Poly. Antonin D. Barns Some saye that Pope Alexander the fyrst dyd fyrst of al bring in the Epistle and Gospell and commaunded them to bee read at the ministration of the Lordes Supper In the yeare c.. 119. Chron. Germ. But the author of y e booke called Fasciculus Temporum ascribeth both the Epistle and the Gospell to Pope Telesphorus Pope Gelasius the fyrst brought in y e Grayle commaunding that the people shoulde sing it while the priest or Deacon was going vp into y e pulpit to rede and to declare the gospel desiring god that it might both be spokeÌ„ and heard with frute Phil. Bergom Antonin Vannius Some make Pope Celestinus the author of it Plat. Some Pope Gregory the fyrst Chron. Germ. Pope Gregorye the fyrst of whom wee spake before added the Alleluya to the Masse and commaunded that it shoulde bee song all the whole yeare saue only from Septuagesima vnto Easter Plat. Antonin D. Barns Nauclerus Some ascribe it to pope Gelasius Phil. Bergom Some saye it was borowed of the church of Ierusalem and so brought into the churche of Rome in the tyme of pope Damasus It soundeth in Englyshe Prayse ye the Lorde Pope Sergius otherwyse called pope Swines snoute bearing rule a certain Monke Abbot of S. Gallus called Notgerus or Nocerius made the Sequences which afterward crept into the Masse rather by vse and custome than by any constitution of the popes Valent. Vannius Iacobus Vuimpheling Pantal. Notwithstanding some write that Pope Nicolas commaunded them to be song at masse Chron. Germ. Durand And forasmuch as there are many and diuerse Sequences they are ascribed to many and diuerse authors Iodocus Clitoueus in Elucidario Ecclesiastico appoynteth many of them to a certayne Monke of Paris called Adamus de S. Victore Other are ascribed to S. Bernarde to Thomas Aquinas c. Pope Gelasius made y e Tractes which on the feriall dayes are wonte to bee song or sayd in stead of the Sequences before the Gospell Chronic. Angl. Bergom Some ascribe them to Pope Celestinus Ioan. Laziardus Some to Pope Telesphorus Some to pope Gregorye the fyrste which coÌ„maunded theÌ„ to be song at Masse in place of the Sequences froÌ„ Septuagesima vnto Easter Some to S. Ambrose Guil. Durand Pope Damasus the first bearing rule the Gospell was added to the Masse by the councell of S. Hierome Plat. Anto. Polid. D. Barns Pope Anastasius ordayned that the people should stand vp at the Gospell tyme both to take hede to the doctrine thereof and also to shewe themselues ready to defeÌ„d the doctrine of the Gospel eueÌ„ vnto the death In the yeare c 404 Volat. Plat. Sabell polidor
in a manner by the reason of that vse coulde it by heart and song it in stretes and hie wayes so that it came to passe that wheÌ„ certain shepheardes did synge it in the fielde and layed breade vpon a stone at the pronouncing of those wordes of consecration the bread was turned into fleshe But the shepheardes by Gods iudgement were striken vnto death for their presumption thorowe fyre that came downe from heauen Therfore the holy fathers haue decreed y t those words should be spoken in silence forbiddyng all men vnder payne of excommunication that no man presume to speake those wordes but priestes onely when they are at the altar yea and that at Masse agayn when they haue on their Massing garmentes Thys tale telleth Guil. Durandus in his booke called Rationale diuinorum officiorum also Ioannes Billet in his boke de diuinis officiis Honorius in his treatise de geÌ„ma animae wherof thou mayest learne two thinges Firste that in the primatiue churche and â—ong after wheÌ„ Christen religion was moste pure the wordes of the Lordes Supper or as the papistes terme them of consecration were not spoken in hocker mocker as they be now but playnely openlye and distinctly that al myght heare theÌ„ vnderstand them and learne them vnto their great comforte â–ª and edifying Secondly y t the words of consecration were at that time of so great vertue y t whosoeuer pronounced them ouer the bread were he Lay or Spiritual priest or Ploweman Byshop or Butcher the breade was strayghtwayes tourned into the naturall bodye of Christ as we may see here by y e shepeheardes whiche were laye men and not holye annoynted whiche were in the fielde and not in the Church whiche had on their shepeheardes clokes and not halowed vestments whiche had but a coÌ„mon stone to laye their breade on and no halowed altare And here mayest thou see y t any laye man if he can pronounce the words of consecration hauing bread layed on a stone may make Christes body as wel as y e priest For if y e lay men by y e vertue of y e words could make Christes bodye at that tyme be thou certayne and well assured y t they bee able to doe the same euen nowe also notwythstandyng the holye fathers decrees to the contrarye For the vertue of Goddes worde abydeth alwayes one If the Massemonger therfore can make hym y t made them as theyr doctryne declareth then can the Laye man lykewyse make theyr maker and so maye the Laitie stryue with the spiritualtye to the vttermost in God makyng Nowe that the popyshe priestes can make God whiche made them although I coulde bryng forth and alledge manye authorities euen oute of theyr owne bookes yet will I at thys presente contente my selfe with one or two sentences which are written in a boke called Stella Clericorum The authors wordes ar these I ste qui creauit me dedit mihi creare se qui creauit me sine me creatur mediante me That is to say in Englyshe He that made me gaue me power to make hym and he that made me withoute me is made by the meanes of me Agayne he sayth Cum ergo tantae dignitatis sit sacerdos quod creator sit sui creatoris totius creaturae ipsum perdere vel damnare inconueniens est Which is thus Englished Seyng then that a priest is of so great dignitie that he is the maker of hys maker and of euery creature to destroye or to condemne hym it is not conuenient Pope Alexander the fyrste ordayned that the bread whiche the prieste hath at hys Masse shoulde bee but of a small quantitye saying Thys oblation the lesser it bee the better it is Guilielmus Durandus Pope Alexander also commaunded that the breade shoulde be vnleuened bread whiche the prieste vseth at hys Masse Platina Sabelli Lib. Concil Poly. Christ. Massaeus Whye theyr singing cake is rather rounde than otherwyse Antoninus maketh thys reason The hoste sayeth he is made round after the manner of a penye bicause Iudas solde Christ for thirtye pens Guilielmus Durandus writeth thus The hoste is formed rounde bycause the earth is the Lordes and al y t is therin y e round world all y t dwel in it y t the outward fashion therof may signifie him that wanteth both beginning and ending Pope Alexander likewyse appoynted y t the wine in y e chalice shuld be myngled with water to signifye the vnion vnseparable felowship of Christ hys church Ioan. Laziard â— Ioan. Stella Libro Concil Grat. Sabel Pope Honorius the third commaunded y t the Missall bread shoulde be heaued and lifted vp aboue the Priestes heade at the sacryng tyme as they call it and y t all the people should fal down and worship it In the yeare of oure Lord. 1214. Extra de celeb Miss Can. Sanâ— cum olim Gabriel Biel super Canone Missae Lect. 14. et Lect. 50 Dec. 3. Tit. 1. Cap 10. Pantaleon Here may al men see how auncient a thing thys Pope holy sakeryng is which notwithstanding the blynd and sely shepyshe symple soules thynke to be y e beste part of the Masse Uerely it is a little more than three hundred and fortie yeres olde A deuilishe an Idolatrous inuentioÌ„ is it not altogether vnlyke to the setting vp of the golden calfe in the wildernesse Pope Gregorye the ninth ordayned y t the sacryng bel shoulde be rong wheÌ„ the priest lifteth vp the Missall bread Chalice aboue hys head to moue the people to beholde that new found God whiche is not as the true God ought to be worshipped in spirite and truth but in knockyng knelyng and liftyng vp of handes In the yeare c. 1225. Anselmus Ryd Pope Leo Pope Victor Pope Nicolas Pope Innocent Pope Honorius pope Vrban â–ª Monke Lanckfrancke Monk Gratian Fryer Thomas Fryer Bonauenture and such lyke monstures belly Gods inuented fyrst of all the God of the altare and made of the Sacramente or holy sygne of Christes body and bloud the true naturall real corporal carnal substantiall c body of Christ GOD and man fleshe bloude and bone synowes guttes and loynes euen as he was borne of Marye the Uirgine and hanged on the Crosse no breade nor wyne remayning but the substance of breade tourned into the substaunce of Christes naturall bodye and the substance of wyne chaunged into the substance of Christes naturall bloude So that we handle hym with oure handes put hym in our mouthe teare hym with oure teeth eate hym digest hym c and partely with theyr Sophistrye they persuaded and partely with theyr tyrannye they compelled the people so to beleue as the cruell and bloudye papistes lyke wyse doe in thys our age where the deuill and the Pope reygne whiche dayes was not knowen nor heard of in y e Church of Christe so newe is the doctryne of transubstantiation and of theyr missal
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
For they are sayth he holy and precious tinhges yea and reliques Guil. Durand Pope Pius the firste commaunded that if any of the Sacramentall wyne should chaunce to fall vpon the grouÌ„d or vpon any other place the priestes should licke it vp with their tonges In the yeare c. 147. Durand Lib. Concil Pope Stephen the first ordained that a priest in his diuine seruice should vse none other but halowed garmentes In the yeare of our Lord. 261. Sabel The same pope also appointed that the priestes should not weare their halowed garmeÌ„tes but only in y e tyme of their diuine seruice Faâ— Temp. DuraÌ„dus Pope Innocent the thyrde bearynge rule it was decreed in the Councel Laterane that men must beleue that although the wordes whiche are recited in the Canon of the Masse be not rehearsed of the Euangelistes in theyr Gospels yet were they spokeÌ„ of Christ deliuered to his Apostles their successoures and be of equall authoritie with the holy scriptures In the yeare c. â—â—95 Dec. 3. tit 41. Cap. 6. Chron. Pope Adrian the first in a Councell holden at Rome made a decree that the OccideÌ„tall or weast Churches thorow out all Europe al other fashions of Matteâ—syng and Massyng set a parte and vtterly put away should onely vse that kinde of seruice which Pope Gregory the firste had tofore ordayned In the yeare of our Lord. 796. Nauclerus Sigesbert Durandus Achiles Carolus Magnus the Emperoure dyd not a little helpe to bryng this matter to passe For he dyd not only coÌ„mauÌ„de by publique edicts y t the decree of y e romish bishop amoÌ„g the which Gregoryes seruice hath not the least nor the lasts place should be obserued and kept thorowe out al the Empyre of Rome but he himself also was a most diligent setter forth of the same For he ran about from place to place thorow out all the prouinces of the Empyre compelled all the priests whether they would or not to receaue the seruice which Pope Gregory appointed yea and y t not only with threatning manacyng wordes but also with emprisonment Ioan. Nauclerus Guilielmus Durandus Iacobus de voragine in the life of Pope Gregory the firste telleth a tale concerning this matter In tymes past saieth he when the seruice whiche Ambrose made was more frequented and vsed in Churches than was the seruice whiche Gregory had appoynted the Bishop of Rome called Adrianus gathered a Councell together in the whiche it was ordayned that Gregoryes seruice shoulde be obserued and kept vniuersallye whiche determination of the Councell Charles the Emperoure did diligentlye put in execution whyle he raÌ„n about by diuerse prouinces and enforced all the Clergye partlye with threatnyngs and partly with punishementes to receaue that order And as touchynge the bookes of Ambrose seruice he brent them to ashes in all places and threwe into prison many priests that would not consent and agree to the matter Blessed Eugenius the Bishop commyng vnto the Councell founde that it was dissolued three dayes before his commyng Notwithstandyng thorowe his wisedome he so persuaded the Lord Pope that he called agayne all the Prelates y t had bene present at the Councel and were now departed by the space of three dayes Therfore when the Councell was gathered agayne together in this all the fathers did conseÌ„t and agree that both the maâ—â—ebokes of Ambrose and Gregory shuld be laid vpon the altar of blessed Peter the Anâ—â—le and the Church doores diâ—igenâ—ly shut and most warely sealed vp with the signets of many and diuerâ— Bishops Againe that they should all the whole night geue themselues to prayer that the Lorde myght reuele declare open and shewe vnto them by some euident signe or token whiche of these ii seruices he woulde haue vsed in the temples Thus they doyng in all points as they had determined in the morning opened y e church doores and founde both the Missals or massebookes open vpon the altare or rather as some saye they found Gregoryes massebooke vtterly plucked a sunder one pece from an other and scattered abroad into thys and that place As touchynge Ambrose booke they onely found it open vpon the altare in the very same place where they had toforâ— layd it By this signe they thought theÌ„selues sufficiently instructed taught of God that the seruice which Gregory had made ought to be set abroade and vsed thorowout all the world and that Ambroses seruice should only be obserued kept in hys owne Church which is at Mediolanum where he sometymâ— was Byshop Hereof came it to passe that Gregoryes seruice hath onely place nowe a dayes in the greatest parte of Europe Iacobus de voragine in vita Gregorij primi Guil. Durand Thus hast thou most geÌ„tle Reader howe the masse was begotten conceaued borne euen anone after the Apostles tyme if all be true that the Historiographes write Thou hast also how the masse grewe vp in continuance of time and was encreased by diuerse popes euerye one puttyng vnto it theyr owne fantasye tyll at the laste it was full finished by Pope Gregory the first about the yeare of our Lord. 600 euen aboute the very tyme when Mohommetes secte began in the East parte of the worlde and papacye in the weste Notwithstandyng from Pope Gregoryes dayes vnto the tyme of Carolus Magnus the forme of Gregoryes Masse was vsed onely in the Citie of Rome and in the diocesse of the same aboute two hundred yeares FroÌ„ Charles the great vnto y e tyme of Charles the fift the Masse rained ruled ruffled triuÌ„phed as a moste puissant and myghty Queene not onely in Italye and Germany in Fraunce and Englande but also in all the Churches of the weste part of the worlde about 700. yeares But in y e daies of the Emperour Charles the fifth and in the most florishyng reygne of the most blessed and Godlye Prince Kynge Edward the sixte Kynge of Englande Fraunce and Irelande c the Masse beynge an olde worne hagge full of sickenesses and disseases died was buryed and went down into Purgatory for the maintenauÌ„ce wherof she was moste chieflye deuysed and defended so that now neyther Germamanye nor Denmarke nor England nor Scotlande with many other countreyes and kyngdomes is anye more troubled w t her sorceries witchcrafts neyther are those her Chapplens the Massemongers and Purgatory rakers any more set a worke or had in price And although the Masse seeme yet to pant and to breathe in some places as though she woulde be glad to recouer lyfe and to lyue yet a lyttle longer in thys worlde yet forasmuche as she is no God but an Idoll of all moste vayne she shall neuer so ryse agayne that she shall recouer her olde strengths dignities but rather shall decay dayly more and more and suffer those worthye and deserued plagues which God threatneth her in the reuelations of blessed S. Iohn For this
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.
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
afterward Concil Polyd. Pope Felix the second ordayned y t al byshops should come to y e general couÌ„cel or els signifye to y e popes holinesse Why thei can not come In the yere c. 370. Dist. 18. Cap. Non oportet Lib. Concil Ioan. Laziard This decree was afterward renued in a councel holden at Chartage In a Synode holdeÌ„ at Constantia it was decreed y t froÌ„ henceforth general councells should be holden from ten yeare to ten yeare to thys ende y t the Lordes fielde might be purged from al bryers thystles thornes heresyes erroures schismes c. Notwithstandyng reseruyng thys authoritie and power to y e pope y t he may not only euery .x. yere but at all other tymes also appoynt a general counsel when his pleasure is Ioan. Laziard Cest. It was decreed at y e councell of Nice y t every byshop shoulde twice yearelye haue a Synode or Sene general within hys diocesse to correcte and reforme such thyngs as were out of order But nowe y e matter is so handled y t Senes be only Courts to gather Senage and Proxye no correction of manners or erroures or of any other absurdityes had in those assemblyes Libro Concil Polydor. Pope Pelagius the fyrst made a lawe that the Councell which is celebrated without the mynde and consent of the Romyshe Byshop should be called not Concilium but Conuenticulum or Conciliabulum and that whatsoeuer is enacted or agreed vppon in suche a Councell should be frustrate voyde and of none effecte In the yeare of oure Lorde 552. Dist. 17. Capit. Multis denuo Libro Concil The same Pope also enacted that al such matters of doubt and question as could not be quietly deuided brought vnto perfecte agreemente in the lesser Sinodes or councels shuld be referred vnto a greater See if they caÌ„ not there be determined iustly and truly y t then they shall be brought vnto the Apostolique See Ibidem In the councell Agathense it was decreed y t such as wer accited to come vnto the councell and refused so to doe shoulde be accursed Dist. 18. Capit. Siquis Si Episcopus Pope Agatho made a decree y t al the coÌ„stitutions ordinaunces of y e church of Rome shuld be receaued and taken as thinges establyshed and confyrmed with the very diuine and Godly voyce of Peter himself In the yeare c. 673. Dist. 19. Cap. Sic omnes Pope Stephen the fyrste ordayned y t whatsoeuer the churche of Rome doth decree and appoynt it should for euer without breach be obserued of al men In the yeare of our Lorde 261. Dist. 19. Cap. Enimuero Pope Antberius ordayned y t whatsoeuer was decreed of other Byshops mighte bee dissolued of the byshop of Rome as one y t hath power to â—udge of al churches In the yere c. 239 Cau. 9. Qu. 3. Cap. Cuncta Pope Innocent made a lawe y t no maÌ„ should presume to iudge y e Bishop of Rome For he being iudge of all men ought to be iudged neither of y e Emperour nor of all y e clergyc nor of Kings nor of the coÌ„mon people Caus. 9. Qu. 3. Cap. Nemo indicabit The same decree made also pope Nicolas Pope Gelasius Pope Anastasius c. A certayn councel holden of diuerse wise learned and Godly men at Constantia obiected agaynst Pope Iohn the xxiii of y e name being there present diuerse borrible faultes of the which he was openly conuict to y e nuÌ„ber of moe thaÌ„ forty yea those most greuous sinnes The pope secretly fleing was apprehended deposed caste into prison Afterward in y e councel it was decreed that a general councel lawfully gathered together is aboue the pope and hath authoritie immediatly of Christ which alone is the head of the Church Christ. Massoe in Chron. Thys acte of y e councell semeth to be contrarye vnto that whiche sayeth y t the pope and hys See are not bounde to be subiect to the councels and determinations of other Cap. Significasti de elect And y t the pope hath in his hearte al manner of lawes Agayn y t he is not bounde to purge and clere of himselfe such crimes and faults as are obiected against him c. Of Heretykes POpe Siritius ordayned y t Heretikes should be banyshed and y t no Christians shuld communicate or kepe company with theÌ„ agayn if any of them did reuoke their errours and heresyes that they should be thrust into Monasteries as into prisons perpetually there vnto death to remayne geuyng themselues to fastyng prayer In the yeare c. 389. Ioannes Stella Lib. Concil Pope Pelagius the fyrst not content with thys former punyshement made a decree that all heretikes and Schismatikes with al such as be contumaciter disobediente to holy Churches ordinaunces should be put to death by the seculare power Prouided alway that the Popishe bloudy butcherlyke Byshops with their woluishe wicked officers and Antichristian adhereÌ„tes doe first of all persecute theÌ„ emprison theÌ„ accite them Coram nobis accuse them coÌ„demne them and afterward accordyng to their deuilishe decrees commit them to the secular power and temporal magistrates as vnto their butchers haÌ„g men to dispatche them out of the waye either by fyre swearde or halter For these holy and charitable Fathers crye out with their forefathers and Pope-like predecessours Non licet nobis interficere quenquam It is not lawful for vs to put any man to death In the yeare of our Lord. 552.24 q. cap. 5. Relegentes Angl. Chron. Ioan. Laziard Pope Iohn the .xxii. made a decree y t whosoeuer did affirme that Christ and his Apostles had no possessioÌ„s neyther in proper nor in coÌ„mune y e same should be taken for an heretike Agayne that whosoeuer did holde this opinion that it was not lawfull for Christe and hys Apostles to enioye those things which the Scripture testifieth that they had nor to giue them nor by the occupying of theÌ„ to get winne more for y e maintenaunce of their lyuing he lykewise shoulde be adiudged an heretike Of this it folowed that many Friers and Nunnes of FrauÌ„ces order were brent as heretikes in diuers places of the worlde in resisting this decree of y e Pope for the maintenaÌ„ce of their monasticall and wilfull pouertie In the yeare of our Lorde 958. Math. Palmer Ioan. Laziard Pope Benet the twelfth after a certaine disputation had amonge learned men whether the soules of the faithful haue the fruition of Gods Maiestie in heauen before the day of iudgement or no made this resolute determination that the soules of the faithfull Christians after their departure haue nothiÌ„g in them worthy to be purged but all pure cleane and without sinne and y t therfore so sone as they departe hence they go straightwaies vnto Heauen beholde the face of God Thaforesayde Pope also commaunded that no man
shuld either teach or beleue the coÌ„trary vnder payne of the great cursse If any man dyd he shoulde be reputed and taken for an heretike In the yeare of our Lord. 1317. Ioan. Laziard Pope Caius ordayned that no heretike nor heathen man shoulde accuse a ChristiaÌ„ before any Iudge In the yere of our Lorde 284.2 Q. Cap. 7. Pagani Christ. Massaeus Pope Liberius being bishop of Rome aboute the yeare of our Lorde 364. It was decreed in the Councell Laodicen that heretikes which remayne in their heresie shoulde not be suffered to come into the temples of the ChristiaÌ„s Lib. Conc. cap. 6. In the same councell it was also enacted that no Christen man shoulde geue hys chylde to be maryed vnto an heretike or schismatike cap. 10.31 Agayne that whosoeuer dyd forsake true Martyrs of Christe and followed the false Martyrs whiche are heretikes and schismatikes shoulde be accursed Lib. concil cap. 34. Barthol Carranza Pope Fabian made a good Godlye decree y t the true Christians should aboue al things auoyd the coÌ„pany of heheretikes schismatikes of al such as maintayne an other faith and doctrine than the Apostles of Christ their successours haue receaued and taught lest by keping company with them they shoulde fall into the snare of Sathan Lib. Concil Barth Carranza In the yeare of our Lorde 241. Pope Innocent the third bearing rule In the yeare c. 1215. the Councell Laterane was celebrated where were present two Patriarches one of HierusaleÌ„ an other of ConstaÌ„tinople .lxx. Archbishops Metropolitanes .iiii. C. Byshops xii Abbottes .viii. C. CoÌ„uentual Prioures the Legates of the Greke Romane Empyre besides the Oratours and Embassadours of the kings of Ierusalem of Fraunce of Spayne of England and of Cyprus In thys Councell it was decreed that all heretikes so many as did in any point resiste the Catholike faith should be condemned as Schismatikes and deliuered to the secular power or their Bayliffes or Shierifs to be punished accordingly and that if they were priests or of the Clergye they should fâ—rst of al be regraded from their orders and afterward committed to the temporall officers As for their goods the Laytie shal not medle with them but they shal be applyed to the vse of those Churches of whom they receaued their stipendes or wages But if they be lay men to geue them ouer streightwaies to the seculare power to be punished accordingly and their goodes confiscate In the same Councel it was also determined that if any persons were founde onely suspecte of heresie except that they be able thorowly to purge to clere themselues should be accursed and that if they so continue by the space of one whole yeare that they should be condemned as heretikes Moreouer in that Councell it was also decreed that the secular powers of whatsoeuer office or degree they be should be admonished and charged yea and if nede be enforced and compelled by the ecclesiasticall censure if they wil be reputed and taken for faithful men openly to sweare for the defence of the faith that they shall to the vttermost of their power faithfully and diligently roote out destroy in all their kingdomes dominions and landes all such persons as the Catholike Church hath condemned for heretikes so that euery person receauyng any office dignitie or promotion either Ecclesiasticall or temporall shall be bounde to obserue this decree concernyng this dispatche of heretikes But if so be that any temporal lord or ruler being required and admonished of the church so to do shall neglect to purge his land of those heretikes that then euerye suche person or persons so offendyng shal be excommunicate by the Metropolitane and other Byshops of that prouince It was further determined in the aforesayd Councell that if that Lorde or Rular do refuse by the space of one hole yeare to satisfie and to accomplishe the decrees of the aforesaid Councell that then signication shoulde be made thereof to the highest bishop y t is to say to the Pope that he may denounce that from y e time forward that Princes subiectes are absolued and vtterly deliuered froÌ„ shewyng or owing any fidelitie or obedieÌ„ce towarde hym Agayne that the Pope may geue that laÌ„d to be occupied enioyed of the Catholikes to possesse it all heretikes beyng rooted out quietly and without any contradiction c. Lib. Concil Barthol Carranza Pope Nicolas the first made a decree that whosoeuer goeth aboute to take any priuilege awaye from the Church of Rome or denyeth that to be the head of all Churches falleth into heresye and is in dede a playne heretike Ipso facto In the yeare of our Lorde 871. Dist. 22. cap. Omnes Pope Gelasius the firste decreed that as no man ought to kepe companye with heretikes so lykewise ought no man to dispute and to conferre with them In the yeare c. 494. Caus. 24. Quest. 3. cap. cum quibus Pope Vrban the first pronouÌ„ced y t he whiche defendeth heretikes is not only an heretike himself but he is also a captaine of heretikes In the yeare c. 222. Causa 24. Quest. 3. cap. Qui aliorum In the Councell Aphricane it was determined that if any Byshop made any heretike his Executor giuing him his goodes although he were hys nye kinsemaÌ„ y e same Bishop shuld be excoÌ„municate yea though he were dead that his name shoulde by no meanes be recited among the priestes of God In decret Gregorii noni De hereticis Tit. 7. Lib. Concil In the Councel Laterane it was forbidden that any man should receaue in to his house or into his dominions heretikes or cherishe them or by and sell with them and that if any maÌ„ did contrarie to this decree he should enioy no ecclesiasticall priuilege nor be buryed among other Christians In a certayne generall Councell it was decreed that those Catholikes whiche would take vpoÌ„ them the signe of the Crosse and maÌ„fully fight against the heretikes vnto the vtter destructioÌ„ and rooting out of theÌ„ y t they maye no more trouble our mother holy Church nor her deuoute ChildreÌ„ should enioye that pardon and those holy priuileges which are graunted to them that go to fight for the holye lande or geue any thing therunto Lib. 5. de heret tit 7. Of excommunication POpe Calixtus the fyrst made a decree y t no Christen maÌ„ should communicate or bee familiar with him y t is excommunicate eyther in prayer or in eating and drinckyng or in any other point of amitye no nor yet bydde hym once God speede accordyng to the doctrine of the Apostle Agayne if any man presumed to doe the contrarye wittingly of a set purpose y t the same person shuld also be excommunicate In the yere of our Lord. 217. Lib. Concil Bartholom Carrantza Mich. Buccingerus The same decree made Pope Fabian also In the yeare of our lorde
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
haste pacientlye suffered all thys I geue vnto thee for the satisfaction of thys penaunce that I haue enioyned thee and vnto the furtheraunce and helpe of the remission and forgeuenesse of al thy synnes and vnto the deliueraunce from the paines of hell and purgatorye whiche thou haste deserued for thy synnes and vnto y e obtayning of grace in this present world and euerlasting life in the world to come Amen An other fourme of Absolution OUr Lorde Iesus Christ whiche created redemed thee mought absolue thee And I by the authoritie which I haue of hym as muche as lyeth in my power accordyng to my dutye I doe absolue thee from all bondes of the lesser excommunication if thou bee bounde and I restore thee to the holy Sacramentes of the church if thou haue nede Agayn I absolue thee from all thy synnes confessed and forgotten mortall and veniall with al theyr circumstaunces The passion of oure Lorde Iesu Christ and all the good dedes that thou hast done or shalte doe and all the aduersityes and troubles whiche thou haste suffered or shalt suffer myght be vnto thee for penaunce and remission of thy sinnes and for the encrease of Goddes grace In the name of the Father and of the Sonne and of the holy Ghost Amen Ex Speculo confessorum Fratris Bartholomaei de Chaimis An other fourme of Absolution BY the authoritye of God and of y e blessed Apostles Peter Paule and by y e authoritye of the Churche of Rome cōmitted vnto me and graunted vnto thee I absolue thee from all sentence either of the greater or lesser curse and from all suspension and interdiction if thou be bounde with any of them And I restore thee to the vnitie of the faythful and to y e holy Sacraments of y e church and by the same authoritye committed vnto me I absolue the from all thy synnes confessed contrite and forgotten Item by the authority of God and of y e blessed Apostles Peter and Paule and of y e Churche of Rome yea and also by the authoritie of oure Lorde the Popethe high Byshop committed vnto me in thys behalfe and so muche as I am bounde and able to doe if thou dye at thys tyme I absolue thee from all the paynes due vnto thee in purgatorye for y e faultes and offences which y u haste committed agaynst God and by all y e authoritye y t I haue I restore thee to the innocencie wherein thou were when thou were baptised But if y u doe not dye at thys tyme I reserue the full pardon graunted to thee of oure Lorde the Pope tyll thou dye In the name of the Father and of the Sonne and of the holy Ghost AMEN Ibidem An other fourme of Absolution ALmightye God haue mercye on thee forgeue thee al thy sinnes bring thee vnto euerlasting life AMEN The almighty merciful Lorde geue vnto thee indulgence and absolution of al thy sinnes AMEN The almightye father y e Godly and merciful Lord mought geue vnto thee indulgence absolution and remission of al thys synnes AMEN Most dere brother The greatest and hyghest penaunce is to be sorye for the sinnes committed and to repent and to beware and to take heede that thou sinne no more For the wholesome penaunce at thys present thou shalt say iii. Pater nosters .iii. Aues a Crede or thou shalt say the Psalme of mercy called Miserere meideus knelyng vppon thy knees before y e blessed sacramente of the altare or y u shalte cause y e Masse of the fiue woundes of our Lorde Iesus Christ to be song or sayde for thee or thou shalt go thys or y t pilgrimage gyld thys or y e Image c. This penaunce and the merite of the passion of Iesu Christ and al the good dedes y t thou hast done or here after shalte doe might profyte thee and stande thee instead for the remission of al thy synnes And our Lord Iesus Christ by his holy moste pitiefull mercy might absolue thee And I absolue thee frō y e sentence of the lesser excommunication or curse if thou be fallen into it and also from all thy sinnes In the name of the father and of the sonne and of the holye ghost Amen Ex instructione seu Alphabeto sacerdotum A speciall note of the Papistes concerning Absolution ABout Absolution is to be cōsidered the due or proper perfect forme In that note y t as euery Sacrament hath his proper forme so in like manner hath the Sacrament of penance which is this Ego te absoluo That is to say I geue thee and bestowe vpon thee the Sacrament or ministery of Absolutiō It doth not importe as some falsely reporte Ego te absoluo id est absolutum te ostēdo I absolue thee that is I declare vnto thee that thou art absolued For so should it followe that in the Sacramentes of the newe lawe there should be nothing but a shewyng or signification whiche is false bicause y t the Sacramentes of the new law do not only figure and signifie as the Sacraments of the the law but they also conferre geue truly and effectually the thynge whiche they figure and represente Ex speculo confes Bartholo de Caimis The forme or manner of byddyng the beades on the Sonday in the Popish parishe Churches taken out of the English Festiuall YE shal knele downe on your knees lift vp your hartes makyng your prayers vnto almightie god for the good state and peace of al holy church y t god maintayne saue and kepe it For our holy father the Pope with all his true college of Cardinals that God for his mercy them maintaine and kepe in the right beleue it holde and encrease al misbeleue and heresy he lesse and destroy Also ye shal pray for the holy lād for the holy crosse y t Iesu died on for the redemption of mās soule y t it come into the power of Christen men the more to be honored for our prayers Also ye shall pray for all Archbishops and Bishops in especiall for the Archebishop of Cauntorburye our Metropolitane for the Bishop of N. our Diocesan that God of his mercye giue thē grace so to gouerne and rule holye Church y t it may be to the honour and worship of him saluation of our soules Ye shall also praye for Abbotes Priors Monckes Chanons Friers for al men women of religiō in what order estate or degree y t they stand in from the highest estat vnto the lowest degree Ye shall also pray for all them that haue charge cure of Christē mēs soules as curates persons vicares priests clerkes and in especial for the person the Curate of this Churche for al y e Priests Ministers that seruen therein or haue serued therin And for all them that haue taken anye order that GOD gyue them grace well to keepe and
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
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
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
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
☜ ☜ Laboure Godlinesse Diet. ☜ ☞ Paule the playne a worker of miracles Iohn the Heremite Iohn the Heremites apes The wickednesse of y e IoaÌ„nites The beginning of the Aâ—ckers proâ—ession incerten Iudith viii A comparison betwene Iudith oure Râ—cluses The yron grates of the Ankers The Ankers profession The beginning of moÌ„kish orders Whye they are called Monachi Euill â—ede groweth fast The beginning of Nunnes Nunnes forbidden to read the holy scriptures Oclon teÌ„der of MoÌ„kery Bruno The destructioÌ„ of y e TeÌ„plars O Antichristian hipocrites What the Starre signifieth Math. v. Dan. xii Note well A monstruous multitude of moÌ„kish monstures Monkes forbiddeÌ„ to eate fleshe The election of Abbotes Monkes may not depart out of their cloister without licence Monks admitted vnto holy orders Monkes spirituall ministers Cloysterer deuysed This decre is wicked Monkes at libertye to tary in their cloysters or not The vowes of chastitye pouertye obedience The yeare of probatioÌ„ An acte not to bee disâ—â—aysed Monkes good and godly Gen. iii. Psal. 128. The chanoÌ„s clothyng ☞ The wickednesse of â—hite Fryers Math. 23. A noble notable lye A tale of a tubbe Iohn x. Math. x. A grosse vnderstanding of the Scripture Minores Note of Fraunces Truth The planting exâ—iâ—pyng of the obseruaunt Friers in Englande The Priuileges of the Gray-fryers Silence at the table ContentioÌ„ among Friers â–ª which of their orders is most holy Priuileges grauÌ„ted to the foure orders of beggers Fryers The beginnâ—nge of Nunnes ☞ A tale of a tubbe The age of Nunnes to be professed on what daye they shalbe professed The Nonnes vayle wimplâ— No NuÌ„nes Godmothers The rule not obserued Nonnes â—aye not marry by the Popes lawe Constantine y e Emperour The beginnynge of Christen mens temples â—aâ—â—wyng of churches 〈…〉 of the Papistes Papistes enemies of gods truth Bishoppes church halowers onlye The dedition feast Sanctuaries The trimmyng of Churches Women maye not come into the churche but with couered faces Walkynge vp down in churches at seruice tyme forbydden Churcheyardes and halowynge of the same Parishes deuided A good law Fontes Roodeloft Lampes Light before sacrameÌ„te of y e altare Oyle Tapers Torches Candles Belles Ringing to seruice The Aue bell The noone bell The wonderful vertue of bels Organs â–ª Altares When altares came fyrst into y e Churches Halowing of altares Altare clothes An hye poinâ— in a lowe house Copes â–ª UestmeÌ„ts Surplesse Linnen Albes Chalices of Glasse Cuppes of beoode Chalices of golde siluer and tinne Paxe Crosse â–ª Banners Austen the monke Chrismatoryes Sensers Holy water buckets sprinckles Oylepots The fyrste procter and promoter of Images Images not to be worshyppâ—d A wicked acte of the Pope Images confirmed Images worshypped Note Popes together by y e partes amoÌ„g them selues Serenus the godlye Byshop of Massilia ☜ Sensing of Images A Councel assembled about Images A wicked acte Math. 7. Leo the Emperour Images taken oute of Churches and burnâ—e openly ☞ ConstaÌ„tine the Emperoure Ualens Theodosius Emperours King Sabanus Philip the Emperour Adrian the Emperour King Calcobertus P. Gregory the first Pope Constantine the seconde Ioan iiii Certayne godly councels condeÌ„ning the hauing of â—images in churches Epiphaniê° â˜œ It is agaynst the worde of God to haue Imaâ—ges iâ— Churches Athanasius Lactantius Austen The Image of God the father in the temples of the Papistes moste blasphemous Psal. 102. Malach. 1. Esay 40. Eusebius Images came from the HeatheÌ„ No Images were made of gods saints in the olde Testament ☞ Erasmus Roterodamus Cornelius Agrippa The beginning of our Images O abhomination Images cause of Idolatrye The FaÌ„sy of Gregory concerning Images Gods commauÌ„demeÌ„t forbiddeth Images ☞ Iohn v. Rom. x. Iohn x. Iohn vi Iohn 14. Baptisme ministred at all times and in all places and of all persons necessitye requiring Hereof came it that Midwiues Baptise infants The Baptisme of insantes A goodly custome Monkes maye not baptise nor be Godfathers Nunnes maye be no Godmothers Baptisme and buriall free Baptisme ministred of a Pagane is of force Baptisme may not be reiterated godfathers and godmothers One Godfather at Baptisme No father may be godfather to his owne childe Per quaÌ„ reguâ—am What ieoperdye is there in the matter A doubtful kind of baptising Ceremonies about Baptisme A mad and a folyshe decree Oyle cream crosses Oyle and cream tre â–ª The womens baptisme A good prouiso and a profitable Unleauened breade ☞ The carnal presence of Christ published by pope Nicolas in the sacrament TraÌ„substaÌ„tiatioÌ„ deuised and coÌ„fyrmed The Grekes would neuer admit traÌ„substantiation ☜ The sacrament worshipped â–ª carâ—ed about to the sicke c. The sacrament reserued Agaynste y e reseruation of the Sacrament Li 4 ca. 3 6 In i. Cor. cap. xi A vile a wicked decree Can the mouse or any other beast eate y e body of Christ. Priests only must carry the sacrament to the sicke Except it be to offer Lay people may not touche y e sacrament with theyr handes A good decree A godlye lawe and worthye to be practised ☜ The age of the communicantes Thrice in the yeare the holy coÌ„munion is to be receaued A fonde decree Heb. 1â— A good and godly law The sacrameÌ„t ought to be receaued vnder both kiÌ„des ☜ Note All the east churche receaue the SacrameÌ„t vnder both kindes WheÌ„ y e mistery of the Lords blud was taken away from the communion of the Laytye Iohn Wicliffe Iohn Husse Hieronimus de Praga With what forhead theÌ„ dare ye O vnshamfast Papists after the institucion of Christ. The good Monke of Eye Gala. iii â–ª Math. 26. Priestes may not receaue vnder both kinds except they Masse The bishopping of children ☜ Byshops only muste confirme children Byshops must be fasting when they confyrme children Rules concerning coÌ„fyrmation A lawe not to be â—espised Agaynst prâ—uy coÌ„tracts and stollen maryages 〈…〉 Halowing of the wedding bed A wicked acte Degrees of marying A more reasonable decree An homely maâ—ter Maryage forbidden in Lent WheÌ„ mariage maye not be celebrated What if a man purchase a dispensatioÌ„ for money Shal it not then be lawfull A folishe lawe Confession of sinnes to the Curate Confession may not be disclosed If this wer put in practise here in england it were not amisse namely for the youthlings sake Nectarius The annoiling of the sicke Diriges Masse of Requâ—em Sacrifice for the dead The masse a sacrifice for the dead One good turne aske an other The feaste of al soules A tale of a tubbe Ringing of belles to seruice An order for seruice Deus in adiutorium Gloria patri Psalmes Lessons Legendes The Martiloge Respondes Collectes Himnes Anthemes The order of y e quiere Laus tibi Te deuÌ„ â–ª c ForbiddeÌ„ Psalmes singing day and nyght Mattens of our Lady alleluia c forbidden Te deum Sainctes seruice Vt queant laxis Legendes Salue Regina Sequenteâ— Hymnes Respondes Collectes LeÌ„t seruice The longe Letanie of Sainctes A