and liuely and not fayned and dead and declare as Dauid speaketh of hymselfe that he is as a trutefull Olyue tree in the house of the Lorde For if righteousnesse come by the lawe then dyed Christe in vayne A good man out of the good treasure of his heart bringeth forth good thinges And an euill man out of euill treasure bringeth forth euill thynges The good treasure is faith euill treasure is vnbelief Either make the tree good and his frute good or elles make the tree euill and hys frute euill The man must be good before he can bring forth good works Fourtenthly Auricular confession is set at nought and no more vsed I aunswere Auricular confession is the inuention of man no where grounded on the worde of God and hath bene the occasion of muche mischiefe in tyme paste Confession of our sinnes to God and to suche as we haue offended the Scripture teacheth and commauÌ„deth but such Auricular and caryshe confession to be made vnto a Priest with all circumstances where when howe with whom howe often c. as the pope commaundeth is no where founde in Gods booke Notwithstandyng we freely permitte and suffer any man that will to go vnto a Godly learned and discrete minister of Gods worde either for doctrine councell or comfort not only in the tyme of Lent but at all tymes of the yeare For it is written The lyps of a Priest kepe knowledge and at hys mouth they shall require the law for he is the Aungell or Embassadour of the Lorde of Hostes Fyftenthly The name of satisfaction is abhorred and counted vnworthy the Christen profession I aunswere To God there is satisfaction â—or sinns but the death of Christ alone as Sainct Iohn saith he Christ is the satisfaction for our sinnes Hereto agreeth the saying of S. Paul God made Christ to be sinne that is a satisfactory sacrifice for sinne which knewe no sinne that we by his meanes should be that righteousnesse whiche before God is allowed God requireth of vs repentaunce fayth and amendement of lyfe when we haue gone astraye but to satisfie the iustice of God for those our sinnes we are not able though al righteousnesse of the whole worlde shoulde be offered vp to God of one man for one sinne that he had committed agaynst God in whose sight the starres are not pure nor the Aungels of heauen free from imperfection if they shoulde be compared with the purenesse and perfection of God Therefore to make satisfaction to GOD for oure sinnes Christe came downe tooke our frayle nature vpon hym dyed for our wickednesses and rose agayne for oure Iustification And thys hys satisfaction is counted oure satisfaction if we beleue in hym as it is written Be it knowen vnto you ye men and brethren that thorowe thys man CHRIST is preached vnto you the forgeuenesse of synnes and that by hym all that beleue are iustifyed from all thynges from the whiche ye coulde not be iustifyed by the lawe of Moses There is an other kynde of satisfaction that concerneth oure neyghboure whome we haue offended eyther in worde or in deede That satisfaction ought in this behalfe to be made no man that feared God denyeth Yea we playnly affirme that whosoeuer hath offeÌ„ded his neighbour and seketh not to be reconciled vnto him by makyng due satisfaction vnto him to the vttermost of his power whether it be in worde or in dede that person is farre from the true Christianitie If the offence be in worde sactisfactioÌ„ must be made in worde If it be in deede then must the satisfaction be made in dede lykewise after the example of Zachee whiche sayd If I haue done any man wrong I restore him foure folde Sixtenthly Free will is denyed to be in vs that we haue no power to do any good I aunswere Our libertie of well willing well doing was lost in AdaÌ„ in whoÌ„ as all we sinned so are al we iustly coÌ„deÌ„ned Before AdaÌ„s fal we had freewill both to will wel and to do well but since his fall all perished in vs that good was and all grewe vp that euill and wicked was as it is writteÌ„ All the imagination of mans heart is only euill euery day Againe the imaginatioÌ„ of mans heart is euill euen from hys youth Hereof doth it manifestly appeare what free will there is in vs to do good or to will good seing that all our imaginations and thoughtes of our heartes are euill and wicked at al tymes eueÌ„ froÌ„ our very youth as the Prophet saieth Leude is the heart of man and vnsearcheable Saint Paule also sayeth that of our selues we be not able somuch as to think a good thought And our Sauiour Christ sayeth Without me ye can doe nothyng Notwithstandyng this we saye that in naturall and humane thynges we haue a certayne choise of will as to eate this or that meate to put on thys or that garment to speake or to kepe silence c. yea and to sinne or to abstayne from the grosse actes of synne as murther adulterye fornication false witnesse bearyng and such lyke whiche notwithstaÌ„ding we muste acknowledge and confesse to be thâ— gift of God as Saint Paule sayeth What hast thou that thou hast not receaued Also Sainct Iames Euery good gift euery perfect gifte is from aboue and come down from the father of lightes But with our whole hearts to asseÌ„t and consent to the holy will of God to accomplyshe and performe the same with such perfection and puritye as the lawe requireth that lyeth not in our power neither can the streÌ„ghts of free will do any thing in this behalfe eyther to wil it or to do it For as Saint Paule saith It is God that worketh in vs both the wil and the deede The regenerate man in Christe hath only this will and this dede as Christ sayth If the Sonne make you free then are you free in deede The naturall man perceaueth not those thinges that belong to the spirite of God Not they whiche are borne of bloud or of the will of the flesh or of the will of man but they that are borne of God haue this freedome Where the spirite of the Lord is there is libertie saith the Apostle Seuententhly Prayer is called lyppe labour I answere Outward prayer pronounced with the lippes without the affectioÌ„ of the heart and consent of the mynde is not onely lyppe labour but also vayne labour not approued but reproued of the Lorde our God as Christ hym selfe witnesseth saying This people draweth nye vnto me with their mouth and honoureth me with their lippes howbeit their hearts are farre from me Uerelye they worshippe me in vayne And to the woman of Samaria he sayd thus The houre commeth and nowe is when the true worshippers shall worshyp the father in spirite and in truth For suche the father also requireth to worship him God is a
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
Fasâ— TeÌ„p Pope Constantine the seconde whom the seditious tyrannical and superstitious Papistes did afterward violently depose cruelly thrust into a monastery as into a prison and most vnmercifully put out his eyes commaunded that all such should be depriued of their patrimony as reserue and kepe by theÌ„ the Reliques of any saintes In the yeare c. 769. Ioan. Laziard Celestinus Of Pilgrimages POpe Cletus allowed and greatlye praysed Pilgrimages vnto saints but speciallye vnto the Apostles Peter and Paule and sayd That it is more auayleable and profitable for soule health once to visite the aforesayd Apostles at Rome than to faste by the space of two whole yeares In the yere of our Lord. 81. Ranulphus Cestrensis Lib. 4. Fasciculus Temporum â–ª Pope Anacletus excoÌ„municated cursed and pronounced all such gilty of sacrilege as hinder any man to go on pilgrimage or to visite the Sepulchres of saintes In the yeare of our Lord. 101 Lib. Concil â–ª Folid Pope Calixte the seconde ordayned that whosoeuer spoyleth robbeth or hurteth any such as go on pilgrimage to Rome or to anye other holy places of saints the same should be excommunicated accursed Ipso facto In the yeare â—â— 1120. Quest. 24. cap. 3. Si quis Of Pardons WHo was the first Author and InueÌ„tour of the Popishe pardons I haue not hither to readde in any writer excepte Pope Gregory the firste be he whiche greatly corrupted the Church of Christ with his idle inuentions trifeling traditions childish ceremonies c. To allure the people of his time vnto y â— chief and principall temples of the City and vnto the often visitation of theÌ„ he promised them that repared thither at soleÌ„ne feastes cleane remission of sinnes by his pardon And he named the pompouse sacrifices â–ª Stations bicause they were celebrated on certain dayes limitted prescribed by statute This sede sowen by Gregory grew to a rype haruest in his successours afterwarde so y t where as in Gregoryes tyme they may seme to be inuented for allurementes vnto deuotion in theÌ„ that succeded him those pardons may right well be counted to be nothing els thaÌ„ very nets for mony and prouocations vnto al kinde of vice while all the worlde see howe innumerable sinnes be forgeuen of the Bishops of Rome for a slender portion of mony Pope Boniface the eyght appoynted the yeare of Iubile or grace to be kepte euery hundred yeare and graunted to all them that woulde come to Rome visite the temples of the Apostles Peter Paule in the yere of Iubile or grace cleane remissioÌ„ of al their sinnes A paena culpa In the yeare c. 1290. Ranulphus Cestrensis Polid. This Pope was arrogant proude Luciferlike that he shamed not to bost that he was Lord of all the world Tam in temporalibus quam spiritualibus and y â— all Emperours kynges princes owe obedience to him Of this monsture of pride Pope Celestinus hys predecessour prophecied on this maÌ„ner Thou camest in as a Foxe thou shalt reigne as a Lion and die as a Dog Fisciculus Temporum Bartho Carranza Alb. Krantzius Pope Clement the sixe bringing the yeare of Iubile from an hundred yeare which was tofore appoynted by pope Boniface theight vnto fifty graunted to all maner of persons that would come on Pilgrimage at y â— tyme vnto Rome and visite the Church of S. Peter plenariam indulgentiam that is to saye full remission of all their sinnes A paena culpa toties quoties In the yeare c. 1336. â—oan Laziard Polid. Chron. Pope Sixtus the fourth brought the yeare of grace from fifty to xxv yeare confirmyng the olde accustomed pardons In the yeare of our Lord. 1471. Polyd Carran Chron. Pope Alexander the sixt assigned the Iubile and Stations to be had in sundrye prouinces and countreis to the entent that lesse thronge of people and more thrift of money might come to Rome â–ª and so the people shoulde onelye loose theyr money and saue theyr laboure In the yeare of our Lorde 1492. Polyd. Virgil. Chron. Pope Gregory the first ordayned Stacions for euerye daye in Lent thorowe out all the Churches in the Citie of Rome yea and that for the remission and forgeuenesse of sinnes commaundynge the people to frequent and vse them with all harty deuotion and grauntyng to all theÌ„ that walke those stations greate indulgences and largâ— pardons A paena culpa toties quoties In the yeare of our Lord. 590. Ioan. Laeziard Chr. Massaeus Polid. Virgil. Chron. Diuerse Pardons graunted of diuerse Popes for diuers considerations gathered out of diuers bokes writtinges and papers POpe Innocent the eyght hath graunted to euery man woman that beareth the length vpon him of Christes nayles wherwith he was fastned to the crosse the iuste length of euery one of them was nyne inches and worshyppeth them daylye with fiue Pater nosters and fiue Aues and a Crede that he shall haue graunted hym these seuen greate giftes that folowe The firste is he shall neuer dye sodayne death nor euyll death The second is he shall neuer be slaine with sweard nor other weapon The thirde is hys ennemies shal neuer ouercome hym The fourth is poyson nor false witnesse shal neuer greue hym The fifte is he shall haue sufficient goods and honest liuing The sixte is â–ª he shal not dye without the sacramentes of the Church The seuenth is he shall be deliuered and defended from all wicked spirites pestilence feuers and all other maladies To all good christen people disposed to say our Ladyes psaulter within this Churche or churchyard on any of these beades the whiche bene pardoned at y e holy place of Shene shal haue ten thousand yeares of pardon Also for euerye worde in the Pater noster Aue and Credo xxiii dayes of pardon Totiens quotiens Also they are pardoned at SioÌ„ and by that ye shall haue for euery Pater noster Aue and Credo sayd on them three hundred dayes of pardoÌ„ Also vnto al those that the beades do string or cause to be stringed in time of necessitye there is graunted by .ii. Bishops .lxxx. dayes of pardon and gods blessing and theyrs Also ye must say first on the fiue beads fiue Pater nosters fiue Aue Maries and a Crede in the worship of the fyue woundes of our Sauiour Christ. And then after euery Crede say on the first white bead of the fyue Iesu for thy holy name and then on the red beade and for thy bitter passion then on the fyrst black beade saue vs from sinne and shame then on the second blacke beade and endlesse damnation and then on the laste white beade bryng vs to the blysse that neuer shall mysse sweete Iesu Amen The pardon wherof remembryng y e woundes great and smal of our Sauiour Christ is fyue M.iiii C.lxxv yeares of these fyue beades The whole sume of pardoÌ„ graunted of
☜ ☜ 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
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