the Cross therby shewing him then to have been a Christian as Bishop Vsher acknowledges The Medall remains still reserv'd in that Treasure of Antiquities the Library of Sir Iohn Cotton 8. Next concerning the ceremony of holy Vnction of the person baptis'd Tertullian gives an expresse Testimony in his Book coÌ„cerning Baptism where he also shews it to have been an ancient Tradition Saying Being baptis'd and come out of the Water we are annointed with consecrated Vnction in imitation of the ancient Disciplin of the Iews according to which men were annointed with oyle out of a horâ— in order to be therby consecrated Preists By this Ceremony therfore was shewd that all Christians are by baptism made in a sort Kings and Preists that is in a speciall manner consecrated to the service of God as S. Iohn saith 9. Thirdly touching the Benediction of the Water deputed for Baptism the Lutheran Centuriators of Magdeburg doe relate how S. Pius the first Pope of that name did consecrate a Baptisterium or Font in the Bathâ— of Nâ—vaâ—us and S. Timothy mention'd before 10. Lastly for as much as concerns Exorcisms or appointed forms of Prayer effectuall to expell the Devill not only Baptism before the receiving of which all the children of men are detain'd under his power and from which they are freed by this Sacrament onely but also on other occasions when by Gods most wise and most holy permission sinners yea and sometimes even holy men are given up to be afflicted and possess'd by him Of such Formâ— of Exorcisms we have a world of witnesses in Antiquity as besides Tertullian in S. Cyprian Optatus the fourth Council of Carthage can 7. c. 11. These Rites were practisd with much reverence in the Primitive Church neither was it any preiudice or hindrance to the said practise that they were not commanded in Scripture being commended by the same authority of Tradition that Scripture was Hence S. Basile who liu'd in the second age after this most copiously and elegantly discourses touching these Rites of Baptism against the Heretiks of his time true patterns of their Modern successours who would reiect all things not expresly contain'd in Scripture One passage of his pertinent to the present purpose wee will here transcribe 12. Among the Doctrins saith he which are taught in the Church some we have delivered in Writing and again some others wee have received in a Mystery that is secretly derived unto us by Tradition from the Apostles And both these have an equall force and vertue to produce Piety in our minds Neither doth any one that has any small experience in Ecclesiasticall Laws contradict these Traditions For if wee shall once presume to reiect the Customs of the Church not delivered in Scripture as if they were matters of small concernment we shall on the same ground though unawares condemn likewise those things which are written in the Gospell and esteemd necessary to our salvation Or rather we shall endanger to make the whole Doctrin of Faith passe for a meer Name and shew as if it had no Truth and reality in it 13. Among those things which come to us by Tradition without expresse Scripture wee will in the first place take notice of a practise most commonly known to all and that is the signing with the Crosse those who have professed to place their hope in our Lord. Now which of the Apostles hath taught this in writing Again what passage in Scripture instructs us in our Prayers to turn our selves toward the East Likewise as touching the words and Form of Invocation or consecration when we shew the Bread of the Eucharist and Chalice of benediction to the people which of the Saints hath left them to us in Writing For wee doe not content our selves with the words rehearsed by the Apostle oâ— in the Gospell but besides them we at that time pronounce many others both before and after consecration which without scripture we have received by Tradition and which we esteem of great moment for consummation of that Mistery Moreover we consecrate the Water of Baptism as also the holy Oyle of Vnction yea and the person himselfe who receives Baptism Now from what Writings doe we all this Is it not only from a secret and Tacite Tradition Again severall other Rites practisd in Baptism as the Renunciation of Satan and his Angells from what Scripture doe Wee derive them Doe not wee observe all these things by instruction silently communicated to us by our Forefathers on purpose that idle and curious persons should not know them And this way of delivering such Mysterious things was with great wisedome ordained by our Predecessours who knew very well that by such silence and reservednes there was maintain'd in the people's minds a reverence and Veneration of these Sacred Mysteries Besides all this since those who are not yet initiated by Baptism into the Profession of Christianity are forbidden the sight of these Mysteries what could be more unfitting then that such things should be publishd in writing 14. This Testimony of S. Basile touching the Mysterious Rites of Baptism not invented in his Age but derived from ancient Tradition being so expresse instead of submission of judgment to so venerable an Authority the Lutheran Centuriators of Magdeburg vomit forth their blasphemies against the then certanliy immaculate Spouse of Christ for thus they write If all these things touching the benediction of the Water and use of Oyle and Chrism in Baptism c. be true say they what can be more certain then that in those times the Mystery of iniquity did work in the Roman Church polluting the simple Form of Baptism They might haue as well added in the Greek in the African in the Asiatick Churches for in all these the same Rites were used VII CHAP. 1.2 Fugatius and Damianus destroy Idolatry Erect Bishopricks c. 3. How this is to be understood 4.5 In place of Arch-flamens and Flamens are appointed Arch-Bishops and Bishops 6. Among the Dâ—uids there was a subordination 1. AFter the administration of Baptism to the King those holy Men Fugatius and Damianus together with Elvanus and Medwinus wholly employ'd themselves in Preaching the Gospell of Christ through all the Provinces of the Kingdom in disputing against the Superstition of the Druids and demonstrating the vanity of their Idols and the abominablenes of their horrible Sacrifices And being attended with the Kings authority and zeale they broke in peices those Idols and easily perswaded the Brittains to renounce their ancient Superstitions So that in a short space the Christian Faith and Worship of the only true God came generally to be had in honour and admiration 2. Hereto Mathew of Westminster adds that those blessed Teachers having defaced Idolatry in a manner through all Brittany they dedicated to the honour of one God and his Saints those Temples which had been founded to the worship of many false Gods filling them with
and putt him in fetters with the rest Martinus in his own defence sett upon Paul with his sword and wounded him yet with so remisse a blow that the wound did not prove mortall whereupon he turn'd his sword upon his own breast and thus dyed this most just and mercifull Pretor for endavouring to divert the calamities of a multitude of miserable innocent persons VI. CHAP. 1.2.3.4 Councill of Ariminum Wherin were Brittish Bishops poor but generous 5 6 c. The Councill at first constant and Orthodox 10. It is tyrannised over 1. THE year of our Lord three hundred fifty nine was blackned with a publick scandall the greatest that ever exposed the Church both to danger and infamy and that was the great Councill of Ariminum assembled by the authority of the Arian Emperour Constantius with design to abolish the Faith of the Consubstantiality of the Son of God Concerning which Councill Sulpitius Severus gives this relation 2. Constantius saith he commanded a Councill to be assembled at Ariminum a Citty of Italy and withall layd this injunction on the Prefect Taurus that when the Bishops were mett together he should not permitt them to depart till they had all consented in one Faith promising him the Consulship if he effected this Sending therfore his Officers through Illyricum Italy Africk Spain and the Gaules under which was comprehended Brittany as being governed by the same Prefect they summoned and drew together out of the Western Empire to Ariminum more then four hundred Bishops 3. To all these the Emperour commanded that allowance for provisions and lodging should be given But that seem'd an unseemly thing to our Bishops of Aquitain Gaule and Brittany and therfore refusing the publick allowance they chose rather to maintain themselves at their own costs Onely three Bishops which came out of Brittany being destitute of subsistence from their own Sees were content to make use of the Emperours liberality for they refused the contribution which the rest of the Bishops offred to them esteeming it more becoming their dignity and Sanctity to be a charge to the publick Treasure then to particular persons 4. This passage saith the Authour I my self heard related by our Bishop Gavidius and he told it by way of reprehension and diminution of them But I am quite of another opinion and esteem those British Bishops to deserve great commendation first for that they had devested themselves of all propriety and next that they chose rather to be obliged to the Emperours Exchequour then their Brethren for their maintenance In both which regards they left an example worthy to be praised and imitated 5. When the Bishops were assembled the Emperours letters were in the first place publickly read by which he took on him to prescribe Laws unto the Synod what they should doe and what they should forbeare For saith Saint Hilary he severely enjoyn'd them to determin nothing which might touch the Eastern Bishops but only themselves And in case they should transgresse this his order he declared a Nullility in their proceedings He commanded them withall that having finished their Decrees they should send them to Court by ten Bishops châ—sen by common consent In the Inscription of which Letter it is observable that he writes himself by the Name of Constantin not Constantius 6. But notwithstanding these threats the Holy Bishops courageously performed their Duty For as the same Holy Father relates they confirmed the Nicene Creed forbidding any addition or diminution thereof Protesting that they would never depart from the Faith which they had received from God the Father by the Prophets and our Lord Iesus Christ which the Holy Spirit taught in the Gospells and writings of the Apostles according as was delivered by Tradition of the Fathers succeeding the Apostles to the times wherin the Controversy was debated at Nicea against a Heresy which then arose To this Definition all the Catholick â—ishops in the Synod unanimously agreed 7. In which Definition it is observable that though it was grounded on the Holy Scriptures yet those Scriptures are interpreted by the successive Tradition of the Church Whereas on the contrary the faction of a few Arian Bishops separatedly framed a Decree which according to the almost vniform practise of Hereticks was pretended to agree with the simple words of Scripture interpreted by themselves For thus writes Saint Athanasius In a Creed made by them they professed the Son of God to be like to the Father who begott him whose generation according to the Scriptures no man knows but the Father only As for the word Substance it being simply sett down by the Fathers not understood by the people and occasioning great scandall in a much as it is not expressly contained in Scriptures they decreed that it should be quit abolished and that for the future no mention should be made of the Substance of God because the Holy Scriptures have never mention'd the Substance of the Father and the Son But we say that the Son is in all things like to the Father as the Holy Scriptures doe say and teach 8. The same Father adds that when these Arian Bishops of which Valens and Vrsacius were cheif saw that they could not impose upon the Western Bishops they then said We came to this Meeting not because we stand in need of a Faith For we have a faith sound and orthodox but that we might confound those who contradict the Truth and would introduce Novelties into the Church And thereupon they seperated themselves from the rest of the Council which with unanimous suffrages pronounced Valens Vrsacius Germinius Auxentius Caius and Demophilus to be Hereticks and excluded from the Communion of the Church 9. Which done the Council by a common Letter informed the Emperour of all these things In which Letter there is this memorable passage that whereas the Arian Bishops to induce the Catholicks to comply with them used this argument That Vnity and peace would be restored to the Church in case they would relinquish that one word Substance the Catholick Bishops there wrote It is not as Vrsacius and Valens affirm that peace will â—ollow by the Subversion of things which are just and true For how can those men behave themselves peaceably who quite take away peace On the contrary more contentions and disturbances will spring up both in other Citties and particularly at Rome And in conclusion they begg'd leave of the Emperour that the Council might be dissolved considering the poverty age and infirmity of many of the Bishops in it 10. Constantius perceiving how unsuccess'full his Design was of introducing his Arian Misbeleif into the Western Churches broke forth into open tyranny some of the Catholick Bishops he caused to be shut up in prison others he afflicted with famin and all manner of opprobrious usage not suffring any to depart till he had compell'd them to subscribe to a Form of Belief wherin though nothing Hereticall was
zealous Apologists for concupiscence shew that they can scarce frame to themselves an intelligible notion of the force of that fundamentall veritie of Christianitie that nothing ought to be the obiect of our love but God alone Neither can they penetrate into the incomprehensible depravation of our soules by Originall sin What a poor superficiall conception have those men of the sence of those precepts Love not the world nor c. And Mortifie your members which are upon the earth Or of those practises of S. Paul I chastise my body and bring it into servitude least c. And the world is crucified unto me and I unto the world 14 Neither ought we to wonder hereat for none but perfect soules know how imperfect they are None but such have eyes to see the Rebellious obstinacy and rage of Corrupt Nature when it is constantly and vigorously contradicted or to discover its pernicious arts and subtilties to intrude it selfe it s own seekings and interests in all even our best actions so perswading unwarie soules that it is onely the divine love which moves them to performe many yea most of their actions when his love has the least share in them If they did rightly comprehend these things they would cease to wonder at and censure happie soules which being moved by God to aspire to his perfect love shew such severitie and rigour against the inclinations of Nature These Patrons of sensualitie would then understand that such austerities of theirs considering their divine vocation are not in them merely voluntary oblations but that by an Internall light and inward impulse of Gods spirit God requires them from them since without such violence exercised against nature and sensuality they would fayle in their onely necessarie design of attaining to his perfect love 42. Another and which is the most noble exercise of these perfect soules is so little understood by such Censurers that they resolve it to be a meer fiction This is their uncessanâ— practise of pure spirituall prayer or a quiet repose of Contemplation without any interruption even scarcely in sleep Now a Disbeleif of this Divine Gift is more excusable and a man may say more rationall in these Enemies of Gods Church because it being a Grace which never was found but in the Catholick Church and there also onely in choice and perfectly retired soules all aliens are uncapable of the practise of it since it requires an entire submission of the soule to God and Superiours or directours appointed by him and consequently being not able to practise it they can have no true conception of the nature of it 43. The most perfect manner of prayer in esteem with them is such a tedious loud impetuous and uncivill conversation with God as they see practised by their Preachers which is no better than a meere artificiall sleight and facilitie easily obtained by custome and a quick imagination and may be in perfection practised by persons full of all inordinate sensual revenge full and immortified passions Neither can this prayer possibly be un-interrupted since it is little better than a corporall exercise employing the sensible faculties principally Whereas the Prayer of Contemplation conferred by Almighty God on his most favoured Saints excludes all Images of the fancy yea and intime all perceptible actuations of the understanding and is exercised in simple Elevations of the Will without any force at all yet with admirable efficacy And thereby it may in time become continuall so as in vertue thereof all other actions may be performed Now to dispose a soule for such prayer there is previously required an entire calmnesse and even death of the Passions a perfect puritie in the spirituall affections of the will an entire abstraction from all creatures And such onely as have attaind to this divine exercise of Prayer doe perfectly understand and accomplish what our Saviour and his Apostles command saying Pray continually Pray without ceasing 44. Vpon these grounds it is that S. Hierome sayes The lives of Gods Saints are a perfect interpretation of Scripture For we have seen how both the Precepts of Mortification divine love and Prayer under which all Evangelicall duties are comprehended have in and by the practises of Gods Saints been explained unto us in a sence sublime Seraphicall and Divine Whereas proud sinfull soules for feare of excluding and condemning themselves are forced to apply unto them a meaning base unworthy terrestriall and complying with their owne imperfections And not content with this they presume to censure and calumniate those upon whom God hath bestowed a clearer light to see his heavenly will and a more potent grace to performe it 45. Hitherto I have acquainted my Readers with the motive inducing me to employ my thoughts and labours in a work of this nature which being a simple narration of Actions and Events is not probably obnoxious to quarelling or controversie yet no lesse efficacious to produce that which should be the End but seldome is the effect of Controversie unity in Iudgment Peace and obedience I will in the next place declare the Order and method observed in this following history 46. All though for as much as concernes the contexture of it it little differs from the form of Annalls for it proceeds consequently and orderly from year to year except when our ancient Monuments furnish nothing at all Yet I thought most commodious not to frame it one entire piece without any separation except of years as Ecclesiasticall Annals use to be composed but following the method observed by the ancient Greek Historians Eusebius Theodoret Socrates c. to divide it into bookes and Chapters with the Arguments of each premised For I conceaved that by such frequent pauses the Readers mind would receive some refreshment and his memorie a considerable benefit when he shall find the occurrents of times and actions of persons not too often interrupted and delivered peecemeale that is no more of them at once then belongs precisely to each year 47. The History consisting of thirty five Books comprehends such occurrents principally regarding Gods Church as hapned in our Island during four great revolutions and it is therefore divided in to four parts The first part in eight books comprehends the time in which this our Country having been first discover'd and after wards conquered by the Romans was governed by them as a Province of that Empire And it begins more than fifty yeares before our Lords comming and continues till the four hundred and one and twentieth after his Incarnation The second part in four books comprehends the time in which Brittany having been deserted by the Romans was governed by its owne native Kings the space of a hundred seaventy five years till the yeare of Grace five hundred ninetie six The third part in thirteen books relates Ecclesiasticall affaires after that the Saxons having invaded Brittany chased out the antient inhabitants and settled in it seaven Principalities called the Saxon Heptarchie which
Empire On the Second he decreed severe punishments on those who by word or deed should dishonour him On the third he decreed like penalties against those who should persecute or molest any Christians Afterward he conferr'd on the Roman Churches Imperiall Priviledges On the fifth day he granted immunities to all other Churches On the Sixth and seaventh dayes he added many other Gifts to Ecclesiasticall persons And on the Octave as wee read in the Acts of S. Silvester Constantin appear'd in publick perfectly cleansed both from his sins and Leprosy And coming to the Confession of S. Peter he took the Diadem from his head and putting off his Imperiall robes he taking a spade in his hands opened the earth for a foundation of a New Church and in honour of the twelve Apostles he carried out on his shoulder twelve baskets full of Earth and then with great ioy receiving the Bishop into his Chariot be return'd to his Palace 3. After this the Pious Emperour extended his munificence to Gods Church all the Empire over For as Eusebius testifies he sent letters to all the Eastern Bishops encouraging them to build Churches for which he supplied them out of his publick Treasure Many of which Churches both at Rome aud elsewhere were consecrated to the honour of the Apostles and Martyrs as Laurentius Hippolitus c. Whose solemn Feasts he commanded to be observed even by the Pagans with honour ad Veneration 4. To these Churches devout Christians repaired with great zeale and as suppliants here demanded their intercession This was the practise not of the meaner sort only but persons of the highest rank For thus S. Chrysostom instructs his people of Antioch He who wears the Imperiall Purple saith he comes hither he embraces the Sepulchers of Martyrs and laying aside all haughtines and Pride he stands before them in the posture of a suppliant beseeching them to intercede unto God in his behalf XIV CHAP. 1.2 Constantin goes into the East and why 3.4 First Council of Nicéa against Arians 5.6 It s Decree about Easter 7.8 c. Errour of the Brittains about it whence derived 1. THIS so publick and zealous Profession of a New Religion rendred Constantin odious to the Roman Senate who could not with patience support the decay of their ancient Superstition Which was the cause that he grew weary of Rome and made a progresse into the Eastern Provinces where he intended to establish a new seat of the Empire which he afterward executed at Bizantium call'd from his own name Constantinople 2. Another cause there was obliging him to repaire into the East which was to compose the Seditions and tumults caused by the blasphemous Heresy of Arius Who denied the Divinity of the Son of God affirming that time was when he was not though he was the first of all Creatures In which Heresy not a few Bishops ioynd with him which occasion'd great disputes and divisions in the Church to the scandall of Christianity 3. Constantin therfore being much disquietted with these tumults endeavoured first by his own exhortations and letters written to Arius himself and to Alexander Bishop of Alexandriae who first reprehended Arius for his Heresy and upon his obstinacy excommunicated him c. to compose their differences But finding that meanes ineffectuall caused a Councill of the whole Church to be assembled at Nicaea in Bithinia consisting of three hundred and eighteen Bishops who decided that Controversy determining from Scripture and Tradition That the Son was Consubstantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Father 4. The Acts and Decrees of which Councill not being our present busines and being at large declared by ancient and modern Ecclesiasticall Writers we will here omitt There also wee may read with what meeknes respectfulnes Charity the pious Emperour behavâ—d himself to the Bishops how he refused to be a Iudge of the criminations and mutuall accusations of one another How he fortified the determination of the Synod by his Imperiall authority commanding all to submitt unto it how he banish'd the Arch-heretick Arius c. 5. Onely one particular Decision must not be omitted because our ancient Brittish Church was particularly concern'd in it and that was the order made for the universall observation of Easter or Feast of the Resurrection in opposition to the Eastern Iewish custom of the Quartodecimani This Feast therfore was indispensably to be observed on the first Sunday or Lords day following the fourteenth day of the first moon after the Vernall Equinoxe accordingly as the late Synod of Arles and severall Popes had before ordained 6. Now because some skill in Astronomy was requisite to find out exactly the time of the Vernall Equinoxe and age of the Moon therfore the Councill thought fit to recommend this care to the Patriark of Alexandria because in Aegypt by reason of the evennesse of the region and purity of the aire this skill most flourished The said Patriark therfore as S. Leo saith was obliged every year to give notice to the Bishop of Rome of the day wheron Easter was to be observed to the end that by his letters information should be given to all other remoter Churches By this means a perfect knowledge of the Feast being communicated to all Provinces the order was that during Masse on the Epiphany or Twelfth day after the Nativity a Deacon with a clear loud voice enunciated to the Congregation the day of Easter following by which was regulated the beginning of Lent and all other Feasts called Moveable 7. Hence it is apparent that all Western Churches and particularly Brittany observed Easter conformably to the Determination of this holy Councill as Paschall Letters could safely and conveniently be sent into Brittany 8. The said custom of requiring notice of the time of Easter from the Church of Alexandria continued as long as that Church remained in Communion with the Roman But a breach being made between them upon occasion of the Eutychian Heresy prevayling in Egypt the following Popes would no longer admitt such Letters but undertook themselves the same care for which purpose they consulted the iudgment of other Bishops as S. Ambrose testifies touching himself that his advice was expected about that matter 9. An uniformity therfore was still observed through the Catholick Church in the Observation of Easter But terrible warrs and tumults hapning in Brittany not long after by which a free commerce with the Roman Church was interrupted especially after the Infidell Saxons had possess'd themselves of the Sea-coasts and driven the poore Brittains into the inward mountainous Provinces no wonder if they wanting information from Rome began to vary in that observation and Rite 10. It is therfore a great mistake of severall of the more learned among Protestant Writers who grounding their suspicion on a sharp Controversy not long after ensuing in Brittany about the Observation of Easter betwen the Northern and Southern Inhabitants doe affirm that the ancient Brittains
Apostles and by the ten books of S. Clement 7. But as for us we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure and doe affirm that S. Peter ordained this Rite of Tonsure for severall causes First that thereby he might on his head bear a representation of our Lord who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns Next that the Preists of the Old and New Testament might be distinguished by their habit and Tonsure And lastly that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans who when they sold their slaves taken in war they were wont to crown them But in the Old Testament this Signe of Tonsure took its Originall if I be not mistaken from the Nazarites who were persons consecrated to God for it is a mark of a Royall and Sacerdotall descent For a Tiara was anciently sett on the heads of the Preists which being enwrapped in fine linnen was round like the Middle Sphere and this is represented by that part of the head which is shorn Now a Crown or Diademe was a golden circle of some breadth which encompassed the heads of Kings And both these signs are expressed on the heads of Clergy-men concerning whom S. Peter saith You are an elect nation a Royal Preist-hood And moreover by this Rite of shaving and polling is signified our duty to cutt off all our vices and that we should devest our selves of our sins as we doe of our haires 8. But there is among you another practise far more pernicious to soules which is that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Councill with great sagacity established the Circle of Nineteen years to last to the end of the world by the numbers of Eight and Eleaven and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth making these the terms of the Paschall Circle which it is unlawfull for any one to transgresse Whereas the Preists among you according to the Account and Circle of Anatolius or rather according to the Rule of Sulpitius Severinus who described a Course of eighty four years doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews whereas the Bishops of the Roman Church doe observe neither of these ways of calculation Neither have they decreed that posterity should follow the Paschall Table of Victorius which contains a course of five hundred thirty two years For there was a sort of Heretiks in the East called Tessera-decatitae because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord and trode under foot the pearles of the Gospell And for this they were excluded from the Communion of the Church and ranked among the unhappy conventicles of Schismatiks Of these as I remember S. Augustin makes mention in his Treatise of Ninety Heresies 9. But besides these enormities there is another thing wherein they doe notoriously swerve from the Catholick Faith and Evangelical Tradition which is that the Preists of the Demetae or South-west Wales inhabiting beyond the bay of Severn puffed up with a conceit of their own purity doe exceedingly abhorâ— communion with us insomuch as they will neither ioyn in prayers with us in the Church nor enter into society with us at the Table yea moreover the fragments which we leave after refection they will not touch but cast them to be devoured by doggs and unclean Swine The Cupps also in which we have drunk they will not make use of till they have rubbed and cleansed them with sand or ashes They refuse all civil salutations or to give us the kisse of pious fraternity contrary to the Apostles precept Salute one another with a holy kisse They will not afford us water and a towel for our hands nor a vessell to wash our feet Whereas our Saviour having girt himself with a towell washed his Disciples feet and left us a pattern to imitate saying As I have done to you so doe you to others Moreover if any of us who are Catholicks doe goe amongst them to make an abode they will not vouchsafe to admitt us to their fellowship till we be compelled to spend forty dayes in Pennance And herein they unhappily imitate those Hereticks who will needs be called Cathars or Puritans 10. Such enormous errours and malignities as these are to be mournfully bewayld with sighes and teares since such their behaviour is contrary to the precepts of the Gospell and suiting with the Traditions of Iewish Pharisees concerning whom our Saviour saith Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners thereby shewing himself a good Physician who was carefull to provide wholesom cataplasms and medecines to heale the corrupt wounds of those that conversed with him Therefore he did not like the Pharisees despise the conversation of sinners but on the contrary according to his accustomed clemency he mercifully comforted the poor sinfull woman who bewayld the former pollutions of her life and casting herself at our Lords feet washed them with showres of teares and wiped them with the curled locks of her haire concerning whom he said Her many sins are forgiven her because she hath loved much 11. Since therefore the truth of these things cannot be denyed we doe with earnest humble prayers and bended knees beseech and adiure you as you hope to attain to the fellowship of Angels in Gods heavenly kingdom that you will no longer with pride and stubbornes abhorr the doctrines and Decrees of the Blessed Apostle S. Peter nor pertinaciously and arrogantly despise the Tradition of the Roman Church preferring before it the Decrees and ancient Rites of your Predecessours For it was S. Peter who having devoutly confessed the Son of God was honoured by him with these Words Thou art Peter and upon this Rock will I build my Church and the gates of hell shall not prevayle against it And to thee will I give the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shal be loosed in heaven If therefore the Keyes of the kingdom of heaven were given to S. Peter who is he who having despised the principall Statuts and ordinances of his Church can presumingly expect to enter with ioy through the gate of the heavenly Paradise And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth who is he who having reiected the Rule of the Paschall Solemnity and the Rite of the Roman Tonsure will not rather