The Relics of Rome, containing all such matters of Religion, as have in times past been brought into the Church by the Pope and his adherentes: faithfully gathered out of the most faithful writers of Chronicles and Histories, and now newly both diligently corrected & greatly augmented, to the singular profit of the Readers, by Thomas Becon. 1563. Esay. 5. Woe be unto them, that call evil good, and good evil, which make darkness light and light darkness, that make sour sweat, and sweet sour. Woe be unto them, that are wise in their own sight, and think themselves to have understanding. ¶ Imprinted at London, by john Day, dwelling over Aldersgate, beneath Saint Martin's. ¶ Cum Privilegio. THOMAS BECONUS SACROSANC TAE THEOLOGIAE PROFESSOR. Ora expressa vides, vivos imitantia vultus, Quod potuit calimo, pictor, & arte vides. Mentis quam nullus potuit tibi reddere pictor, Effigiem scriptis, praebuit ipse suis. ¶ A Prophecy of Antichrist. ANtichrist shall be, borne in great Babylon of an Harlot, that shall come of the tribe of Dan. He shallbe replenished with the devil in his mother's womb. He shallbe nourished with spiritual evils & mischiefs. He shall rule over the whole world. He shall subdue all mankind unto him by four manner of ways. First he shall bring the common people under his dominion by terror & fear: for he shall exercise great cruelty & tyranny against the true worshippers of god. Secondly, he shall win unto him the noble personages, & such as be in authority, by giving them great gifts & riches, whereof he shall have great abundance & plenty: for all the hid money shall be open unto him. Thirdly, with his wisdom & eloquence which shallbe wonderful and incredible, he shall make the clergy to cleave unto him: for he shall have great knowledge of all arts, & of the scripture. Fourthly, thorough signs and wonders he shall deceive such as despise the world, as monks, & such like. For he shall show wonderful signs and tokens. He shall be thought to cause fire to come down from heaven & to consume his adversaries before him, and to raise up the dead to give witness of him. But he shall not raise up the dead in deed. But thorough his witchcraft and forcery he shall cause the devil to enter into the body of some damned dead person, & this shall he carry about him, & by this shall he so speak that every man shall think him to be alive, as it is written of him: His coming shall be by the working of Satan, with all lying power, signs & wonders, & in all deceivableness of unrighteousness among them that perish. The jews and all misbelieving persons out of all places of the world shall flock & flow unto him. But thorough the preaching of Enoch and Hely, the people shall forsake him & return unto the true and christian religion: whereof shall ensue great persecution and manslaughter, in so much that all in a manner shall suffer hard martyrdom. He shall rule and obtain the monarchy by the space of three years & an half. Afterward he shall pitch his tent in the mount Olivet to the end that he may destroy the righteous. But he shall not prevail. For in the very same mount shall he be found suddenly dead. For he shallbe slain at the commandment of God with the breath of the lords mouth, as it is written: the Lord shall cast down Headlong and utterly destroy in the holy hill the stoutest giant of the whole world. After these things peace and righteousnesses shall spring up, and the earth shallbe filled full of the knowledge of the Lord, so that the Gospel of the kingdom shallbe preached in all the world. For there shall go up saviours unto the mount of Zion to judge the hill of Esau: and the kingdom shall be the Lords. Osey. 14. Who so is wise, shall understand this, and ●e that is right instruct will regard it. Math, 24. Who so readeth it let him understand. 2. Timoth. 2. The Lord give the understanding in all things. A Table of the principal matters contained in this Book. 1 Of the Pope & of his usurped power & feigned authority. fol. 1. 2 Of the Pope's election. 15 3 Of Cardinals. 18 4 Of Bishops. 19 5 The oath, which the popish Bishops use to swear, when they are consecrated. 24 6 Of Priests. 26 7 Of the single life of Priests. 32 8 Of the Marriage of Priests. 35 9 Of Uowes, and that the vow of chastity hindereth not him, or her from marriage, which hath not the gift of continency. 37 10 Of benefices and Prebends. 39 11 Of impropriations of benefices. 42 12 Of tithes & offerings. 45 13 Of monastical sects. 46 14 Of hermits, & of their sundry orders. 46 15 Of anchors & anckresses and all other recluses. 52 16 Of monks, & of the diverse sects of the same. 54 17 Of Canons, and of the diversity of them. 66 18 Of Friars and of their manifold sects. 66 19 Of Nuns and of their divers orders. 73 20 Of the Monastical apparel, and who was the first deviser thereof. 76 21 Of temples or churches. 77 22 Of Church yards. 79 23 Of Church goods. 80 24 Of the ornaments of the Church. 80 25 Of Images to be had in Churches. 85 26 Certain godly laws of Emperors and kings against the having of Images in Churches, with the advise, consent and judgement of divers godly learned men. 88 27 Of Baptism. 95 28 Of the lords Supper commonly called of the Papists. The Sacrament of the altar. 97 29 Of receiving the Sacrament under both kinds according to Christ's institution. 102 30 Of receiving the Sacrament under one king according to the Pope's tradition. 103 31 Of confirmation or Byshopping of children. 105 32 Of Matrimony. 106 33 Of auricular confession. 107 34 Of anointing or extreme unction. 108 35 Of praying for the dead. 108 36 Of divine service, as they call it, Matins, Prime, and Hours, Evensong, Complain. etc. 109 37 Of plain song. Pricksong, Discant. etc. 116 38 Of singing in the church the judgement of divers learned men. 117 39 Of the Mass, and of all the parts thereof. 122 40 Of certain decrees appertaining unto the Mass. 138 41 Of the massing priest. 14● 42 Of the dignity and power of the massing priest, & of the honour that is due unto him, be he good or bad. 148 43 Of the ceremonies of the Popish Church. 158 44 Of holy water, and the virtue of the same. 158 45 Of holy bread, and the power thereof. 162 46 Of Procession. 162 47 Of sensing. Idem 48 Of canders bearing on Candlemas day. Idem 49 Of ashes sprynckling. 165 50 Of palms bearing. 165 51 Of Palms, ashes, candles and hallowing. Idem 52 Of creeping to the Crosse. 166 53 Of hallowing the paschal. Idem 54 Of Oil and Cream, and of the hallowing of the same. Idem 55 Of the fire on Easter even and of the hallowing thereof. 167 56 Of hallowing the font on Easter even. Idem 57 Of hallowing new fruits. Idem 58 Of Fasting. Idem 59 Of holy days and of the feasts of Saints. 173 60 Of canonizing or making of Saints. 179 61 Of saints Relics. 183 62 pilgrimages. 184 63 Of Pardons. Idem 64 A rehearsal of diverse pardons granted of divers Popes for diverse considerations. 189 65 Of Purgatory. 197 66 Remedies devised by the Papists against the fiery torments of Purgatory. 202 67 Of Trentals for souls departed, and how they first began. 207 68 Of the virtues of the Mass. 209 69 Of Counsels. 212 70 Of Heretics. 214 71 Of Excommunication. 219 72 The manner and form of excommunication. 219 73 The manner of the reconciliation of excommunicate persons. 223 74 Of Penance. 224 75 Of absolution. 227 76 Certain forms of absolution. 228 77 A Special note of the Papists concerning absolution. 231 78 The form or manner of bidding the beads on Sundays in popish parish Churches. 231 79 The general Sentence or curse. 237 80 Certain fragments of papistry. 255 Finis. The names of those Authors, whose testimonies and witnesses are recited in this Book. A. Abbess urspergensis. Achilles pyrminius. Aeneas silvius. Albertus' magnus. Albertus' crantzius. Alcuinus. Ambrose. Anselmus rid. Antoninus. Alnoldus bostius. Athanasius. Augustinus. Author sermonum discipuli B. Bartholomaeus picerius. Bartholomaeus de chaimis. Bartholomaeus charranza. Bartholomaeus westmerus. Barnardus abbess. Blondus. Bonifacius episcopus. C. Catalogus sanctorum. Chrisostomus. Christianus massaeus. Chronica anglica. Chronica chronicarum. Cronica flandrica. Chronica gallica. Chronica germanica. Clemens pont. rom. Cornelius agrippa. Cyprianus. D. Damascenus. Decreta juris canonici. Decreta extravagant. E. Edictum constantini Impe. Epyphanus. Epitome chronicarum. Erasmus roterodamus. Eruditi cuiuspiam chronicon. Euagrius. Eusebius, coesariensis Eutropius. F. Fasciculus temporum. Festivale anglicum. Flores historiarum Franciscus petrarcha. G. Gabriel biel Gaspar achilles. Gaspar hedio. Gratianus monachus. Gregorius magnus. Guilielmus Caxton. Guilielmus Durandus. H Hartmanus scedel Nurenbergensis. Henrichus pantaleon. Henrichus primaeus. Henrichus de urimaria. Hermanus contractus. Hesychius. Hieronimus. Hiero. paulus Cathalanus. Honorius. Huldricus episcop. august. Huldricus Huttenus. I. jacobus de visaco. jacobus de voragine. jacobus manlius. jacobus mayor. jaco. philippus bergomensis jacobus vuimpholibus. joannes billet. joannes charion. joannes cuspinianus. joannes clythoneus. joannes de burgo. joannes laziardus. joannes monachus. joanns' nauclerus. joannes stella. joannes Tilio. Isidorus Hispalensis. Isuardus gallus. justinianus imperator. L. Lactantius firmianus. Laurentius valla. Lex pontificia. Liber conciliorum. Liber de miraculis R. mariae. Liber germanicus de sectis monasticis. M. Marcus anton. sabellicus. Martinus papae penitentiarius. Martinus polonus. Mathaeus parisius. Mathaeus palmerius florentinus. Mathias palmerius pisamus Michael bucchingerus. N. Nauclerus. Nicephorus panuinius. Nicolas de cusa. O. Onuprius panuinius. Origenes. Otho frisius. P. Paulinus nolanus. Paulus aemilius. Paulus phrigio. Paulus Vergerius. Paulus warnefridus. Panormitanus. Paralipomena rerum memorabilium▪ Patronius. Petrus Crinitus. Paulus diaconus. Petrus blesensis. Petrus cluniacensis. Petrus de natalibus. Petrus Lombardus, Platina. Polichronicon. Polidorus vergilius. R. Ranulphus cartrensis. Raphael volateranus. Rationale di. officiorum. Robertus barus anglus. Robertus caguinus. S. Sabellicus. Sebastianus frank. Serenus Episcopus Masciliae. Sigebertus. Sozomeus. Speculum ecclesiasticum. Stella clericorum. T. Tertullianus. Theodorus bibliander. Thomas aquinas. V Valentinus vannius. Vincentius. Vitas pa trum. Volateranus. Z. Zonoras'. FINIS. ¶ To the right reverend Father in God, and his very good Lord john Bishop of Norwiche: Thomas Becon wisheth long life, continual health and prosperous felicity. COnsidering the happy state of this our most happy, age so diversly and manifold ways blessed of the Lord our God with diverse and manifold his bounteous benefits, yea and those not bodily only, but ghostly also, that no part of us may seem in any point destitute of his fatherly blessings, so richly and plentifully poured upon us according to his wont mercies and accustomed kindnesses: I can none otherwise than greatly marvel at the obstinate blindness and blind obstinacy of certain our countrymen, yea and those not the rudest and most ignorant, but the wisest and of greatest experience, as they think themselves, and so wish to be reputed of all other: which for the most part being nothing moved with this so great kindness of our heavenly father, go forth to show themselves altogether unthankful, no consideration had of so free and undeserved benefits, whether we respect the body or the mind: 1. Cor. 1. so truly is it said of the Apostle: Not many wise men after the flesh, not many mighty, not many of high degree, are called: but God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world, to confound things which are mighty: and vile things of the world, and things which are despised, hath God chosen, yea and things of no reputation, for to bring to nought things of reputation, that no flesh should rejoice in his presence: And as the Pharisees said to their ministers, joan. 7. when they returned from Christ's Sermon, giving him this report to their masters: Never man spoke, as this man doth: Are ye also deceived sa●e they. Doth any of the Rulers or of the Pharisees believe on him. But this common people, which know not the law, are cursed: And as S. james writeth in his Epistle: Hath not God chosen the poor of this world, jac. 2. such as are rich in faith, and heirs of the kingdom which he promised to them that love him. But ye have despised the poor. Do not rich men execute tyranny upon you, and draw you before the judgements cates. Do not they speak evil of that good name, which is called upon over you. For as concerning the corporal benefits, it is so far of they show themselves thankful, that in all their communication almost both public and private, they do nothing else than find fault with the present state of this world, yielding and crying, barcking and grunting, that never such and the like penury, scarcenesss, poverty and beggary reigned on earth, as doth in these our days, and specially since we gave over the holy father of Rome, & his Catholic religion, but specially the blessed mass, & praying for the souls departed: being in this behalf not altogether unlike the Idolatrous and backesliding jews, which together with open mouth like band dogs, barcked against jeremy and his Sermons, saying: As for the words, jere. 44. that thou haste spoken to us in the name of the Lord, we will in no wise hear them: but whatsoever goeth out of our own mouth, that we will do. We will do sacrifice & offer oblations unto the Queen of heaven, like as we and our forefathers, our kings and our heads have done in the city's ●f juda, and in the streets and fields of jerusalem. For than had we plenteousness of victuals: then were we in prosperity, and no misfortune came upon us. But since we left to burn incense, and to do sacrifice to the Queen of heaven, we have had scarcenesss of all things and perished with the sword and hunger. Last of all, when we women did sacrifice and offered to the Queen of heaven: Did we make her cakes, & pour unto her drink offerings without our husbands wills? And as the unfaithful▪ Israelites in wilderness grudged against God & his ministers, saying: Nun. 21. Wherefore hast thou brought us out of egypt, for to die in the wilderness. For here is neither bread nor water: & our soul loatheth this light bread. Oh, who shall give us flesh to eat? We remember the flesh, that we did eat in Egypt for nought▪ Numer. 11. and the Cuccumbers, and Melons, Leeks, Onions, and Garleeke. But now our soul is dried away: For we can see nothing else▪ Exod. 16. save Manna. Would to god, we had died by the hand of the Lord in the land of Egypt when we sat by the flesh pots, and when we did eat bread our bellies full. etc. These adversaries of gods word, yea Eathnishe Epicures and beastly bellygods, consider not, how in the time of Antichrist, that is to say, of the Devil and the Pope, when all dark ignorancy, and ignorant darkness reigned: when Papistry and false Religion only flourished: when superstitious hypocrites alone ruled and ruffled: there was much more scarcenesss, penury & dearth of all things than is now in the blessed time of the glorious ltght of Christ's most glorious gospel. Rede we not, that even in this Realm of England (as I may pass over with silence the stories of other nations) so great penury, scarcenesss, & dearth of grain was found, that the Inhabitants thereof were compelled to make them bread of Pease, beans, tars, Fitches Acorns, fern roots, & c? Chanced not the like thing almost in one of the years of Queen Mary's reign now of late? Was the word of God and the preaching thereof, cause of so great miseries? But than was there high silence of God's word: neither was the trumpet of Christ's gospel freely blown. Was the want of Mass occasion of it. Masses swarmed in every corner and country with all other idle inventions of Antichrist. Whatsoever the devil and the pope at any time brought to the Church, was in those days most diligently practised: & yet notwithstanding such & so great miseries then chanced, as in the time of the gospel the like was never found. Yea with the gospel all good things were given unto us and to this our Realm of our most merciful father, which we also at this present most abundantly do enjoy thorough the singular benefit of the Lord our God, so that the adversaries of God's word have no just and worthy cause to complain of the scarcenesss of things, whereof is so great abundance and plenty in this our land, that we have not only sufficient for the sustentation of our own countrymen, but also of many thousands of strangers▪ which likewise do inhabit this our Realm. But this from the beginning hath been the property always of Satan and of his ministers: if any adversity chance to common weal, where gods word reigneth: straight ways the cause thereof is imputed and ascribed to the word of God, and to the Preaching of the same, as we have diverse examples both in the holy Scriptures, and also in the Ecclesiastical writers. 3. Reg. 17 jac. 5. When God plagued the world with great dearth and famine for their idolatry and wickedness of life, so that it reigned not upon the earth by the space of three years & six months: was not the occasion thereof laid to the Prophet Helias charge, & to his preaching. Were not these the words of king Achab to the aforesaid Prophet and preacher of God's word. Art not thou even he, that troubleth Israel. But the Prophet answered & said unto him: 3. Re. 18▪ ☜ It is not I, that have troubled Israel, but thou & thy father's house, in that ye have forsaken the commmaundementes of the Lord, and have followed Baal. Was not heresy, sedition & treason laid to Christ's charge, when none was so free from them none more pure either in doctrine or life, yea none to be compared unto him, being in deed incomparable in all Godliness, goodness and virtue? We have found this fellow, said his adversaries to Pilate, perverting the people and forbidding to pay tribute to Cesar. Luc. 23. joan. 18. If he were not an evil doer, we would not have delivered him unto thee. He is guilty of death. To the gallows with him: to the gallows with him. Likewise when the bishops & high priests were afraid of the invasions of the Romans and of taking away their livings and promotions: was not all the matter laid upon Christ & his doctrine? joan. 11. joan. 12. Were not these their words. What do we. For this man doth many miracles. If we let him scape thus: all men will believe on him, and the Romans shall come, & take away both our room and the people. Perceive ye not, how we prevail nothing? Behold, all the whole world goeth after him. Mathe. 10. Read we not also, that the Apostles of Christ were accused of like faults, that that may be found true, which Christ said, The servant is not greater than his Lord: nor the disciple is not above his master. It is enough for the disciple, that he be as his Master is, and that the servant be as his Lord is. If they have called the Lord of the house Belzebub: how much more shall they call them of his household so. Was not all the, sedition, commotion, strife, contention, debate, insurrection, etc. imputed unto them and their doctrine. Act. 16. Were not these the words of their adversaries, when they brought them before the Rulers and head officers. These men trouble our city, seeing they are jews, and preach ordinances, which are not lawful for us to receive, seeing we are Romans. Did not Paul's enemies thus report of him. Act. 21. This is the man, that teacheth all men every where against the people, and the law, and this place. He hath also brought Greeks into the temple, and hath polluted this holy temple. Was it not laid to Paul's charge also, that he made an uproar, and led out into the wilderness four thousand men, that were murderers. And as what so ever plague or mischief chanced in the Apostles time, was ever imputed to them and to their doctrine: so likewise came it to pass with the holy fathers and other good Christians, that succeeded them, as we may see not only in histories, but also in other writers, as in s. Cipria▪ Contra Demetrianum, and in Tertulian in Apollogi tico adversus gentes. etc. And therefore no marvel, though that same wickedness be showed at this day against the word of the Lord, seeing that Satan is always one, and is no changeling: seeing also, that he is now of no less power and will to work the same malice, envy, and mischief against the Religion of Christ in his members, than he was in times passed. The adversaries of God's truth have no delight nor pleasure in heavenly and spiritual things, but like belly beasts only borne to consume the good fruits of the earth, they desire and seek after nothing but the things of this world, that their sons (as the psalmograph saith) may grow up as the young plants, Psal. 1●4. and that their daughters may be as the polyshed corners of the temple: that their garners may be full and plenteous with all manner of store▪ that their sheep may bring forth thousands and ten thousands in their streets: that their Oxen may be strong to labour: that there be no decay, no leading into captivity, and no complaining in their streets. If all things go well and prosperously with them, then are they merry, and diligently offer sacrifice to to their God the belly. But if any adversity come, then knit they the forehead, and work their malice upon God's word and the faithful professors of the same. The word they call heresy, error, doctrine new and strange, seditious, and cause of rebellion & of all other plagues, wherewith the common weal is afflicted. The professors of this word they blaspheme, they ●aile upon, they curse with book, bell & candle, they excommunicate, they apprehend, they accuse, they condemn, they stock, they chain, they manacle▪ they rack, and in fine, they most cruelly with sword, fire and halter bring them unto an end, so far is it of, that these Epicures and bellygods do, as they ought, render thanks to God for his corporal benefits, so richly poured upon them and upon other his creatures. Now as touching the spiritual benefits and heavenly gifts of the mind as the knowledge of the holy scriptures, the understanding of the lords blessed will, the preaching of the Gospel, the true administration of the Sacraments, the abolishment of all false worshippings & superstitions, etc. wherewith God in this our age hath most mercifully blessed us▪ far passing many other nations that be under the heavens: as these wise wicked worldlings knowledge not the benefits of the body, nor yet are thankful to God for them: so likewise are they altogether unthankful for the gifts of the mind, which do so far excel the other, as gold surmounteth copper, or silver, tin. For like as Owls can not abide the golden and glistering beams of the Sun nor the light of the day: so in like manner can not these bellygods and Antichrist's slaves suffer the glorious and pleasant light of Christ's most glorious and pleasant Gospel. They cry out with the wicked, of whom the Prophet maketh mention, on this manner: See not. Look not out right things for us: but speak fair words unto us. Look out errors. Get you out of this way: Depart out of this path, and turn the holy one of Israel from us. In the trifling traditions▪ crooked constitutions, idle inventions, drowsy dreams devilish decrees, false fables, & fond fantasies of men is their whole delight: as for the sincere & pure religion of God, that they utterly neglect, set at nought contemn & despise. And if for shame they seem to approve & allow any part thereof: yet they do so mangle it, & bring it in captivity to the traditions of men, that it looseth the sincere simplicity & simple sincerity, which it received of the holy Ghost. Some of them are not ashamed so to diminish the authority of God's sacred scriptures, that they affirm the word of God to be so far the word of God, The holy Scripture. as the Church doth allow it, meaning the pope & his spiritual shavelings: as though God gave us in his holy Scriptures an unperfect doctrine, and not sufficiently authorized of him without the consent of Antichrist & of his brood. Is not this to set God to school, and to make him a Novice? So should it follow, that the word of God is grounded on the Church & not the Church on the word of God. Is not this right Antichrist, that should turn the roots of trees upward? Christ saith speaking of his Church: My sheep hear my voice. Again, he that is of god, heareth the words of god. Item, Every one that is of the truth, heareth my voice. And the holy Apostle saith: joan. 10. joan. 8. joan. 18. Ephe. 2. speaking to the faithful congregation of God: Ye are no strangers and foreigners, but citizens with the Saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the head corner stone in whom what building soever is coupled together, it groweth unto an holy temple in the Lord. ☜ The word of God is not built upon men, although never so holy and perfect: neither receiveth it any authority of man, although of never so great excellency, wisdom and power: but such as are the congregation of God, are built upon the word of God, & whatsoever authority they have (every one in their degree and office) they have it altogether of God's word, without the which word there can be no Church, for asmuch as there can be no faith, as the Apostle saith: Faith cometh by hearing, Rom. 10. and hearing cometh by the word of God: so far is it of, that either pope or Cardinal or any other person hath any power to give authority to the word of God, which already is authorized by the most high and supreme power, even God himself. Custom. Some object old and ancient customs, affirming that this our religion, as they term it new and strange, dissenteth in order and usage greatly from the manner heretofore practised in our temples. I grant: neither can the sincerity of God's word suffer and abide such old unsavoury crooked customs, as heretofore have been used in the popish Religion, as the conjuring of salt, water, bread, bows, flowers fire, ashes, candles, etc. creeping to the cross, worshipping of Images, calling upon dead Saints, sensing of altars & Idols, praying in a strange tongue, offering the missal sacrifice for the quick and for the dead, receiving of the Sacrament under one kind, with a thousand more errors and heresies, and other grievous abuses, which of long usage and custom in times past have been exercised among us, & taken for true Godliness. But who knoweth not▪ that custom ought to give place to reason and truth: for reason and truth exclude alway & put out of place custom, be it never so old and ancient, laudable and commendable. Christ is the truth: & therefore ought we rather to follow the truth, than the custom. If thou lay to our charge custom, saith S. Gregory: Thou must mark what the Lord saith: joan. 14. ☜ I am, saith he, the way, the truth, and the life. He said not, I am the custom, but I am the truth. Custom without truth, saith Saint Cyprian, is nothing else than an old error. Therefore leaving the error, let us follow the truth. When the truth is once come to light, saith Saint Austen, let custom give place. For who doubteth, that custom ought to give place to the open truth. Let no man prefer custom before reason & truth: for reason and truth doth always put custom to silence. We must hear and do that, saith Saint Cyprian, that Christ hath done, & that he hath also commanded to be done, seeing that he sayeth in his Gospel: If ye do those things, that I command you, joan. 15. I will call you no more servants, but friends. And that Christ alone ought to he heard, the father even from heaven testifieth, saying: This is my well-beloved son, in whom I have great delight: hear ye him. Wherefore if Christ alone is to be heard, Mathe. 17. we ought not to attend mark, and take heed, what any man that hath been before us thought good to be done, but what he did, which is before all, that is to say, Christ. Again he saith: We may not follow the custom of man, but the truth of God, seeing that God speaketh by the Prophet Esay, Esay. 29. Math. 25. & saith: They worship me in vain, teaching the commandments and doctrines of men. Doth not God in his holy word command his people the Israelites, that they should not follow the customs neither of the Egyptians, nor of the Canaanites, but rather walk in his ordinances, & fulfil his laws and statutes? levit. 18. Exod. 23. levit. 18 Is not this God's precept? Follow not the multitude to do evil. Again do not ye those things, which they have done that were before you, ☞ neither be ye defiled in them. As the custom is not to be rejected but received that is agreeable to the truth of God's word: so likewise is that custom not to be received, but rejected that dissenteth from the veretie of God's pure religion. Forasmuch therefore as the greatest part of the old customs, that be frequented & used in the pope's Church, are wicked & ungodly, & manifestly & directly contrary to the word of God: the objection that our Papists make in this behalf, is nothing worth: neitheer ought it to be unto them any let, to hinder them from coming unto the undeceveable truth of God's word. Doctors of the church. Some also to defend their errors & heresies, & maintain their obstinate blindness and blind obstinacy, allege for their defence the ancient writers and Doctors of Christ's Church, affirming that their doctrine dissenteth greatly from ours, & therefore worthy to be hissed out, hated, abhorred & detested of God's Church. I answer: If they understand by the ancient writers & Doctors of Christ's Church. Duns & Dorbel, Thomas & Tartaret, Biel & Brulefer, Barnard & Bonaventure, Petrus de Palude, & Petrus de Luna, joannes Capredli, & joannes Holkot, Albert Magnus, & Augustinus de Ancona, with Occam, Gerson, Durande, Petrus de Alico, Ala●us, Herugus, Auredlus, Ataxanus, Pelbertus. Car●esius, Michael Lochmeir, jacobus de valentia, & to many such like: then we give them over and consent unto them. seeing that these & many h●●dreds more were the pope's sworn chaplains, making him with their fophistrie a God, & his counterfeit Religion, true Godliness. But if they mean those ancient writers & Doctors of Christ's Church, which were before the days of Gregorius Magnus bishop of Rome, them we freely confess, that whether they take the Doctors of the Greek, or Latin Church, they make very little or nothing for them, & for the maintenance of their popery, so altogether unknown to them was the superstition & Idolatry, which is now commonly used in the popish Churches: although I must needs confess, that there is none among the ancient writers, that hath not his errors, his oversights, his faults, that y● may be found true, which is written: God alone is true, Psal. 115 Rom. 13. but every man is a liar. But let it be granted, that there were found in the old writers (as who sometime slideth not? According to the common proverb, Aliquamdo bonus dormitat Homeru●. That might seem at the first blush to confirm & establish, to prove & approve any part of the pope's religious religion: is the matter therefore cock sure? But the old writers & Catholic Doctors require no such reverence to be showed, nor no such credit to be given to their writings, as though they could not err, which confess themselves to err, as their ancestors have done before them, & will that nothing should be credited as an undoubted verity, but only the sacred scriptures, whose authority to resist, & of whose verity to doubt, they always counted a great offence. Are not these the words of Saint Ambrose? We utterly condenne all new things that christ hath not taught, for Christ is the way to the faithful. If Christ ●herefore have not taught that, which we do teach: Tract. d● vi●gini. even we ourselves judge it. detestable and abominable. Are not these the words also of the ancient Greek writer Origene. We must needs allege the holy Scriptures for a witness. For our understandings and expositions without these witnesses are not to be credited, Homil. i. in jerem. In come. ad Titum. In Epist. ad Rom. Note. nor believed. S. Jerome calleth it garrulity or prattling, whatsoever is taught without the authority of the holy Scriptures. Theophilacte feared not to say, that they which bring in any thing into the Church of Christ, besides the doctrine of the Apostles: bring in slanders and heresies, & dissensions. Here see we in what estimation the ancient Doctors desire their writings to be had. verily so far to be credited and received, as they agree with the word of God. If they in any point dissent from that, than not to be received, but to be rejected, not approved, but reproved: so far is it of, that they would have their works to be the patrons and defenders of wicked doctrine, idolatry, superstition, etc. Some again pretend an excuse of their obstinacy, the forefathers, Fathers. which lived before our days. They (say they) never received this doctrine: never believed as we are taught, etc. And yet we doubt not, they are saved. I answer. If they speak of the forefathers, which lived of late years in the times of ignorancy & blindness, in the days of Papistry and false Religion: I grant, that they never received so purely the doctrine of Christ's Gospel, as we do at this present, as people seduced from the way of truth thorough the subtle persuasions and crafty reasons of the fleshly hypocrites and filthy Papists, while they wrapped them in all kind of blindness, to the end that they might see no truth in a manner, but seek their salvation at their hands, at their prayers, fasts, masses, etc. and by this means be made the very slaves and captives of these spiritual Sorcerers: although I must needs confess, that they agreed with us, and we with them in the principal articles of the Christian Religion, albeit far out of the way from the true understanding of them. For they knew not the office of Christ, nor unto what end God the father sent him into this world: and therefore went they about on begging for their salvation to this creature and that creature, to this Saint and that Saint, to this block and that stock, to this pardon and that pardon, to this pilgrimage, and that pilgrimage, to this relic and that relic, to this work and that work, without any respect had to Christ, which is the alone saviour of the world. But now will the adversaries object and say: Why, are those our forefathers damned? I answer: I leave them to the judgement of God, Rom. 14. as the Apostle saith: What art thou that judgest an other man's servant. ☜ Whether he stand or fall, that pertaineth unto his own master. Notwithstanding, I hope that forasmuch as they knew no better, neither was their blindness of obstinacy, but of ignorancy, God hath been favourable unto them, and received them unto his mercy. For as God condemneth obstinate contumacy: so likewise pardoneth he many times simple ignorancy, as we read of Saint Paul, which saith: I was sometime a blasphemer, 1. Timo. 1. and a persecutor, and a Tyrant. But yet I obtained mercy, because I did it ignorantly thorough unbelief. And our Saviour Christ said to the obstinate jews & stiff-necked Pharesees: If ye were blind: ye should have no sin. joan. 9 But now ye say, we see▪ therefore your sin remaineth. Notwithstanding such as are obstinately blind, and wilfully, ignorant, & by no means, will come unto the knowledge of the truth, but of set purpose refuse and despise it, shall never find the like favour at the hand of God, so long as they remain in that wicked and damnable purpose. Are not these the words of him, which is not only true, but also the self truth? This is the condemnation: that light is come into the world, joan. 3. and men loved darkness more than light, because their deeds were evil. For every one that evil doth, hateth the light: neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be known, how that they are wrought in God. But leaving the late and yesterday fathers, if they mean the patriarchs and Prophets: the Apostles and the Fathers of the primative Church▪ and such Godly persons as lived in the public weal of Christianity, before that Antichrist, the devil and the Pope bare rule, and before that enemy came, and sowed tars among the wheat: we plainly affirm, that their doctrine and faith is all one with ours: Math. 13. and that we at this present do none otherwise either teach and believe, than they in times passed have taught and believed. These forefathers we embrace: These forefathers we follow. These forefathers we reverence. For both their faith and our faith, both their doctrine and our doctrine is grounded on the sure rock, which is Christ jesus the Son of the living GOD: Math. 16. Mathe. 7. against the which doctrine and faith, the very gates of hell shall not prevail. Roar devil, rage world, descend Rain, come Floods, blow Wine, swell Sea, etc. Yet shall all these violente tempests and tempestuous violences, not so much as once, shake this our faith and doctrine, much less subdue and vanquish it. Math. 21. Whosoever falleth on this stone, sayeth Christ, shall be broken in pieces: but on whom soever it falleth: it shall grind him to powder. But wherefore do they object unto us Fathers? We have one Father, ☜ whom we ought to hear before all Fathers, which is our Father in Heaven. And he hath commanded us to hear his Son Christ, and not forefathers, saying: This is my well-beloved Son, Math. 17 for whose sake I am well pleased with man: Hear ye him. This Christ is our Schoolmaster: and if we will be his disciples, we must hear him. This Christ is also our Shepherd. If we will be his Sheep, joan. 10. we must hear his voice, as he himself saith: My sheep hear my voice. Doth not our heavenly Father in many places of his blessed law, call us away from following our forefathers? Are not these his words by the Prophet? zachar. 1. Be not ye like your forefathers, unto whom the Prophets cried aforetime, saying: Thus saith the Lord God of Holies: Turn you from your evil ways, & from. your wicked imaginations. But they would not hear, nor regard me, saith the Lord. The same Prophet also saith: The Lord hath been sore displeased at your forefathers. Again he saith: Walk not in the statutes of your forefathers: Keep not their ordinances: and defile not yourselves with their idols: Ezech. 20 For I am the Lord your god. But walk in my statutes, keep my laws, Note. and do them, etc. All forefathers walking in God's ordinances are most studiously and diligently to be heard and followed: All other are to be rejected, & refused, although outwardly glistering never so much with the shine of holiness and virtue, & commended for straightness of life and abundance of good works. Christ is the scope, whereunto we must direct all our doings. If any of our forefathers descent him, ☞ they shoot at a wrong mark, and we must bid them farewell in the plain fields, & have nothing to do with them, be they never so old and ancient, as Saint Cyprian saith: That Christ alone ought to be heard: Ad caecil. Lib. 2. Epist. 3. The father even from heaven testifieth, saying: This is my well beloved son, in whom I have great delight: Hear ye him. Wherefore if Christ alone be to be heard, we ought not to attend, mark, & take heed, what any man that hath been before us. thought good to be done, but what he did, which is before all, that is to say, Christ. Moreover some flee unto Counsels, persuading themselves, Counsels. those to be of such authority, that whatsoever is decreed & established in them, may by no means be resisted and against said, but obediently received, and faithfully obeyed, yea and that so much the more, because Christ said: Math. 18. wheresoever two or three be gathered together in my name: there am I in the mids of them. Again, Behold, I am with you for ever, even unto the very end of the world. Math. 28. I answer: Christ in deed hath promised to be present with his holy spirit and grace in assemblies of his holy church, which come together for to seek and set forth the glory of God, and to edify God's people. But such as falsely & unjustly take upon them the name of the Church, and in all their counsels seek nothing but their own glory, and to bring the people of God into a most miserable slavery, a thousand times worse than the children of Israel suffered in Egypt under the most cruel Tyrant king Pharaoh, ☜ such, I say, are not gathered together in the name of Christ, but in the name of Antichrist: neither is Christ in the mids of them, but the devil is among them. Such assemblies and conventicles all faithful Christians ought to flee▪ abhor, & detest, more than the plague and the pestilence, yea, as the devil, and hell fire, according to this saying of the psalmograph: Psal. 26. I hate the Church of the malignant, and with the ungodly will I keep no company. Against these ungodly counsels, & most wicked counsellors God thundereth, and crieth out by the Prophet on this manner: Esay. 30. Woe and everlasting damnation hangeth over the heads of those disobedient and shrincking children, which will begin a council without me. Woe▪ be unto them, that will take a secret advice, and not out of my spirit: and therefore add they sin unto sin. Esay. 10. Again, Woe be unto them▪ that make unrighteous laws, and devise things, which he to hard for to keep: where thorough the poor are oppressed on every side, and the innocentes of my people rob of judgement: that widows may be their pray, & that they may rob the fatherless. All such counsellors with their counsels are not to be received, but to be rejected, because they are against the Lord, & against his anointed. Notable is the sentence of S. Cyprian: In serm. de lapsis. How dare they establish any thing without Christ: whose both whole hope, and faith, & power, and glory is in Christ. All counsels. whether they be private or public, national or general, aught to give place to the word of God, which is a lantern to our feet, and a light to our pathways. Psal. 119. In cap. ad Gal. cap. 5. We ought to believe no man, saith, Saint Jerome, without the word of God. Gerson feareth not to say, that we aught more to believe a man that is well learned in the holy scripture, ☞ & bringeth forth the Catholic authority, than a general council. The council hath no authority for to stablish any thing contrary to the word of God. For it is not truth, but error, whatsoever is determined against the scripture. And we ought not to take heed unto the trifles & fond imaginations of men, but to the doctrine of the holy ghost. D● elect. cap. Significasti. Abbot Panormi●anus that great Lawyer saith also: More faith is to be given even to a lay man, that allegeth & bringeth forth the scripture, than to an whole council. Again, In matters concerning faith: the saying of one private person ought to be preferred before the Pope's saying, if he can bring forth better authority of the new & old Testament, than the pope can. That is the doctrine of the holy ghost, In Gal. cap. 5. saith, s. Jerome, which is set forth in the Canonical scriptures: against the which doctrine if the counsels enact any thing judge it wicked & unlawful. All good men even from the beginning have attributed such & so great authority to the word of God, that they have preferred that before the writings & counsels of all men without exception, although never so wise, never so Godly. The counsels therefore of men ought to be unto the adversaries no cloak or shadow of their disobedient obstinacy, & obstinate disobedience, to pluck them away from the truth of God's word. Furthermore there are an other sort, The multitude. which object and bring against us the multitude and great number, saying, that few are they, & little is the number that embrace the doctrine of the Gospelers & protestāns: but innumerable are them & infinite is the number of them, that receive and embrace their old, ancient, Catholic, & mother holy Church's doctrine, whereof it must needs follow, that where the greatest number is there is the most certain truth. I answer with our saviour Christ: Enter in at the straight gate for the wide is the gate, & broad is the way, that leadeth to destruction, & many they be, which go in thereat. But straight is the gate: & narrow is the way, Math. 7. Math. 20 Rom. 10 which leadeth unto life, & few they be that find it. Again, many are called, few are cho●en. The holy Apostle s. Paul saith: Lord, who hath believed our preaching. If we consider either the sentences or histories of the holy Bible: we shall easily perceive that the greatest number is always the worst, & the most wicked. When the whole world was drowned, eight people only except: Did not the lesser number excel the greater in goodness & Godliness. Exod. 12. God by his mighty hand & outstretched arm delivered out of Egypt above .600. thousand men, of the which ii only, that is to say, josua & Caleb, entered into the land of promise, because they believed the promise of God, the other were unfaithful and inconstant. In the time of wicked King Achab, and of his most wicked wife Queen jezabel, there were above .400. false Prophets besides the Nobility and communalty, 3. Reg. 18 which resisted the ways of the Lord: and in sight but one alone, that stoutly defended the lords truth against the wicked and Idolatrous multitude. About the number of .400. false Prophets told king Achab, 3. Re. 22. that he should prosper in his wars, & return home safe again, which deceived him: Micheas alone told him the contrary: & so came it to pass. When Christ was borne, few received him and embraced him, Math. 2. Luc. 2. knowledging him to be the promised Messiah & Saviour of the world, as Marry his Mother, joseph her husband, Zacharie the priest, Elizabeth his wife, the wise men that came out of the East parts, the shepherds, Simeon, Anna, with few other, but innumerable thousands hated him set nought by him, persecuted him, and sought all means possible to murder him. When Christ took upon him the office of preaching at the commandment of his father, who embraced his doctrine, but a few poor people vile, and of no estimation in the sight of the gallant and wise worldlings? ●. Cor. 1. As it is written: Not many wise men after the flesh, not many mighty, not many of high degree are called. And as the Pharesees said to their ministers, when they came home from Christ's Sermon: Are ye also deceived. joan. 7. Doth any of the Rulers or of the Pharesees believe on him? But this common people, which know not the law, are cursed. Did not the seed (as we read in the Gospel) that was sown, Math. 13. levit. 14 fall into four parts: and one part only brought forth good fruit? Did not a certain man make a supper, and called many: and yet there came none, but a few poor people, halt, Math. 2● Act. 4. lame, feeble, blind, etc. Bishop Cayphas gathered a council, where were present a great rabble of bloody hypocrites, to condemn Christ: no man at all taking Christ's part. Against the Apostles of Christ assembled and gathered themselves together the priests, the Rulers of the temple, Congregatio regentium & n● Act. 7. the Saducees, the Pharesees, the Scribes, the Lawyers, and Annas the chief priest, and Cayphas, and john, and Alexander, and as many as were of the kindred of the high priests but who rose up to take their parts, and to defend the innocency of their cause. What a swarm of hellhounds flocked together to condemn blessed Stephen, and to stone him unto death: no man once speaking one word for him. What multitudes from time to time came against Paul, as we may see in the Acts of Apostles to accuse him, and to make him out of the way: and how few, or rather none took his part. After the Apostles time, what swarms of tyrants and beastly hypocrites rose up against the poor little company of the faithful Christians, murdering them without all pity or mercy. As it is written. Psal. 44 For thy sake are we killed all the day long, and are counted as sheep appointed to be slain. As I may among many touch one Ecclesiastical history: What shall I speak of the unhappy time of that most unhappy and wicked heretic Arrius. Although the Fathers of the council Nicene did judge truly & rightly according to the doctrine of the holy Scripture of the true & everlasting divinity or Godhead of Christ the Son of God: Yet not long after that wicked heresy of Arrius did so prevail and take root in the hearts of men, that it was not received only in one realm or two, but also Pope Liberius Bishop of Rome, with the Emperor, and all the East part of the world, admitted that most damnable heresy, to be most sound and wholesome doctrine, persecuting most cruelly all such, as defended the contrary, whereof was a very little number, as Athanasius, Paulinus, Ex tripart Hist. Lib. 2. cap. 13. Dist. 13. cap Nicena. Heb. 13. and very few other Bishops, which by no means would give place to so great furor and madness, although most miserably entreated. In a Council also holden at Nice, a great number of Bishops with other gathered there together, consented to disannul and put away the marriage of Priests or spiritual ministers, contrary to the practice of god's Church from the beginning, and contrary to the doctrine of the holy ghost which saith: Wedlock is honourable among all men, and the bed undefiled: for what purpose I know not, nor with what reasons persuaded, am I able to say. Notwithstanding the holy and blessed Confessor Pahnutius, although unmarried, withstood them all, and by no means would consent unto their enterprise and devise, but frankly and freely confessed, that the marriage of Ministers is honourable, ☞ and that it is chastity for a man to lie with his own wife. By this means he persuaded the council, that they proceeded no further in this matter, but set every man at his liberty to marry or not to marry. Who seeth not now, how foolish a thing it is, and much unworthy a Christian man to lean to the multitude, which for the most part is nothing else than a beast of many heads: Seeing we have evidently showed, that the greater part in matters that appertain to Christ's Religion, is always the worsest part. and the lesser part doth more earnestly embrace the truth of God's word. Luc. 12. so that not without a cause Christ calleth his people, a little flock▪ Fear not ye little flock, sayeth Christ, for it hath pleased my father to give you a kingdom? This therefore is a vain objection of the adversaries to say: We have the greater number on our side: therefore have we the truth on our side. For the devil, the world and the flesh have a greater company attending upon them, than Christ hath upon him, seeing that the greatest part of this world rather embraceth things present, than with joy looketh for things to come. finally, The difference of orders and doctrines. Christ alone is head of his Church. Mathe. 26. 1. Cor. 11. Public prayer in the mothe● tongue. some can by no means find in their heart to approve and allow that present state of Religion, which is now received among us, because it greatly differeth, say they, from the old● and accustomed order. It is demanded in what points. It is answered: In these. first, The Bishop of Rome is not knowledged and received any more to be Supreme head of the universal Church of Christ. I answer: We know no Supreme head of the Church by the word of God, but Christ alone and under Christ every Prince in his own Realm. Secondly, The Sacrament is received under both kinds. I answer: So hath Christ commanded. saying: Drink of this all ye. Also the Apostle, so oft as ye shall eat of this bread and drink of the cup, etc. thirdly, The service and public prayer is done in the temples no more in the latin tongue, as heretofore, but in the common and English speech. I answer: So hath the custom been from the beginning in the Church of Christ in all places, and is so used at this present generally, wheresoever the Bishop of Rome hath no authority. 1. Cor. ●4. And God by his holy Apostle commandeth us, that in our congregations all things should be done to edify, approving and allowing rather five words so spoken that they may be understanded than ten thousand otherwise. Fourthly, Ceremonies. All the laudable ceremonies are neglected and set a side, as the hallowing of salt, water, bread, candles, palms, fire, ashes, etc. I answer, All these are the trifling traditions of men, and have been the cause of much idolatry and superstition. And it is written, They worship me in vain, Math. 25. joan. 4. Purgatory teaching doctrines, which are the commandments of men. Item, God is a spirit, & they that worship him, must worship him in spirit and truth. Fiftly, Purgatory is denied. I answer, we know none other purgatory for the soul, but the precious blood of our Lord and Saviour Christ jesus, as it is written. ●▪ joan. 1▪ The sacrifice of the Mass no sacrifice for sin, but the death of Christ alone. Rom. 6. Heb. 9 The blood of jesus Christ gods son maketh us clean from all sin. Sixtly, The Sacrifice of the Mass is utterly rejected and cast away, as a pestilence most hurtful, blasphemous, and injurious to the passion and death of Christ▪ I answer: The word of God teacheth us in all places, that there is no sacrifice for sin, but the death of Christ alone. But Christ der no more. Therefore is there no more sacrifice offered up for sin. With one only oblation, saith the Apostle, hath Christ that everlasting Bishop made perfect for ever them that are sanctified. Again, we are sanctified & made holy by the offering up of the body of jesus Christ done once for al. Invocation and Intercession of Saints. Psal. 50. 1. Timo. 2. 1. joan. 1. Rom. 8. joan. 16. Seventhly, The invocation and intercession of saints is clean omitted and left. I answer: God alone is to be called upon, as he himself▪ commandeth, saying: Call on me in the time of trouble, and I will deliver thee. We know by the word of God no Mediator, no Intercessor, but Christ alone, as it is written: There is one God, & one Mediator, (he saith not, many mediators) between God and man, even the man jesus Christ, which gave himself a ransom for all men. Again, if any man sin, we have an Advocate with the father (he saith not, Advocates) jesus Christ the righteous one. And he it is that obtaineth mercy for our sins: not for our sins only, but also for all the world. Item, Christ is on the right hand of God, and maketh intercession for us. He saith not, saints make intercession for us. And our saviour Christ himself saith: Whatsoever ye ask the father in my name, (he saith not, in the names of the saints) he will give it you. Transubstantiation. eightly, The article of transubstantiation is rejected and cast away as an error or heresy. I answer. The holy Scripture knoweth no such article: neither have the holy old fathers ever taught or left written such doctrine behind them. It is a new and late invention, brought in by the Pope and his adherentes. Saint Paul calleth the Sacramental bread▪ 1. Cor. ●. not only bread before the consecration, but also after the consecration. And our Saviour Christ calleth the Sacramental wine after consecration, the fruit of the vine: & what other thing is that to say, Mathe. 26. than to call it wine. ninethly, The natural, corporal, substantial, and real body of Christ, which he received of mary the Virgin, is denied to be in the Sacrament of the altar. The sacrament. I answer. The Sacrament is an holy sign of the body and blood of Christ: ☞ which, whosoever receiveth worthily and according to Christ's institution, receiveth the very body and blood of Christ, yea whole Christ thorough faith, which is the mouth of the soul, so that he is incorporate, & made one with Christ, Ephe. 5. flesh of his flesh and bone of his bones. Tenthly, The marriage of Pristes' is admitted. I answer. It is in the word of God no where denied. levit. 21. Ezech. 44 ●The marriage of Priests. God's Priests in the old law were all married men, and had wives. The Apostles of Christ, and the Bishops and Ministers of the primative Church, and many hundred years after, till the Bishop of Rome played the tyrant and right Antichrist in forbidding and condemning the marriage of Priests, were all married men. At this present also in all the congregations of God, wheresoever the pope is not admitted to be supreme head, ☞ the Bishops and Ministers of the Church do freely mary wives. Neither was the marriage of Priests ever forbidden in any nation, till the Bishop of Rome and his adherentes brought in that devilish decree of the single life of Priests, that this Prophecy of Saint Paul might be fulfilled: ● Timo. 4. The spirit speaketh evidently, that in the later times some shall depart from the faith, and shall give heed unto spirits of error, and devilish doctrines of them, which speak false through hypocrisy, and have their consciences marked with an hot iron, forbidding to mary, and commanding to abstain from meats, which God hath created to be received with giving thanks, of them which believe, and know the truth. For all the creatures of God are good, etc. Are not these the words of the holy Apostle. 1. Cor. 7. To avoid fornication, let every man have his own wise, and every woman her own husband. Again, Wedlock is honourable among all persons▪ Heb. 13. Uowes. Eccle. 5. Rom. 14 and the bed undefiled. That God hath made free▪ no man ought to make bond. eleventhly, The vows of obedience, poverty, and chastity are broken and not observed of the Cloisterers, Monks, Friars, Canons, Nuns, anchors, Anckeresses, etc. I answer with the Preacher. A foolish and an unfaithful vow displeaseth God. Whatsoever is not of faith, is sin, saith the Apostle. But these monastical vows are not of faith (for they have no ground in the word of God) therefore are they sin. What Godliness can there be in the vow of poverty, The vow of poverty Gene. 3. The vow of obedience. seeing that the vowers thereof cast away all labour contrary to the commandment of God, and live idly under the pretence of long prayer, and are fed like Epicures and belly-gods of the labours of other men's hands, and of the sweat of other men's brows. Rom. 13 And what point of holiness is in their vow of obedience, seeing they vow it to the Pope and to their Abbots and Prioures, and utterly deny to be obedience to the temporal Princes and Rulers to whom they own obedience by the word of God under pain of damnation. As touching their vow of chastity, The vow of chastity who knoweth not, that it is both foolish and presumptuous. Can there be any greater folly or presumption in the world, than to worship God with our own inventions, & to vow that unto him, which lieth not in power to fulfil. Our Saviour Christ saith: All can not away with this saying: That is, to live unmarried, but they to whom it is given, The wise man also sayeth: Math. 19 Sap. 8. I know, that I can not live chaste, except God give me the gift. To strive against God and nature, is mere madness. Twelfthly, The fasting days are not so religiously & with such abstinence observed▪ Fasting days. as heretofore they have been. I answer, the people in times yast have ben taught of their curates▪ on those days, which the Church, that is to say, the Pope and the Bishops, hath commanded to be fasted, that they should fast under pain of deadly sin, abstain from flesh, and eat but one meal that day. ☞ To make that sin, which is not contrary to the word of God, is the doctrine of Antichrist. ●. Timo. 4. Titus. 1 To think it more acceptable to God, for to catelfishe, than to eat flesh, is mere madness and plain superstition, seeing that all the creatures of God are good, & nothing is to be cast alway that is received with thanks giving. All things are pure to them that are pure. And those things, which God hath made clean, no man ought to judge unclean. Act. 10. Notwithstanding such days of abstinence as are commanded by the Prince, and received by public order, are still with great reverence and high devotion religiously observed and kept: when notwithstanding we right well know, ☞ that the true and christian fast is to abstain from sin and to practise virtue: Luc. 21. justification. ●bac. 2. Rom. 3. Gala. 2. to cease to do our own will, and to accomplish the good pleasure of God: and at all times to live temperately and soberly, as our saviour Christ saith: Take heed to yourselves lest any time your hearts be overcome with surfeiting and droncknesse, and cares of this life. Thyrtenthly, justification is taught by faith alone without works. I answer, The Prophet saith: A righteous man shall live by his own faith. And the holy Apostle saith: We plainly affirm, that a man is justified by faith without the works of the law. Again, we have believed on jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law: because by the deeds of the law no flesh shall be justified. ☜ Faith, because it alone apprehendeth and layeth hand on the merciful promises of God, Rom. 8. faith. Gala. 5. love. 1. Timo. 1. is counted alone to justify, when notwithstanding it is God alone that justifieth, as s. Paul saith. It is God that justifieth. This faith is no dead and idle work of the holy Ghost in the hearts of the faithful, but lively and mighty in operation, as Saint Paul saith, Faith, which worketh mightily by love. And this love which issueth out of a pure heart, and out of a good conscience, and out of a faith unfeigned, is so fervent and strong, that it brasteth out into good works, and can no more cease to work▪ than fire can cease to burn, when meet matter is ministered unto it, or the Sun cease to shine, when the time of the clear day requireth. Psal. 1. Therefore a faithful man is compared to a tree planted by the river side, which bringeth forth her fruit in due tyme. For whensoever occasion is offered to a faithful man to work, he worketh straightways, yea and that freely and willingly, with out any compulsion or fear. ☜ And yet doth not he these good works to be justified by them (for he is already justified by faith) but to show that his faith is true and lively, and not feigned and dead: and declare, as David speaketh of himself, Psal. 52. Gala. 2. Math. 12. that he is as a trutefull olive tree in the house of the Lord. For if righteousness come by the law, than died Christ in vain. A good man, out of the good treasure of his heart, bringeth forth good things. And an evil man out of evil treasure bringeth forth evil things. The good treasure is faith, evil treasure is unbelief. Either make the tree good and his fruit: good, or else make the tree evil, and his fruit evil. The man must be good before he can bring forth good works. Fourtenthly, Auricular confession is set at nought, Auriculare confession. and no more used. I answer: Auricular confession is the invention of man, no where grounded on the word of God, and hath been the occasion of much mischief in time paste. Confession of our sins to God, and to such as we have offended, the Scripture teacheth and commandeth: but such Auricular and caryshe confession to be made unto a Priest with all circumstances, where, when, how, with whom, how often, etc. as the pope commandeth, is no where found in God's book. notwithstanding we freely permit and suffer any man that will, to go unto a Godly, learned and discrete minister of God's word either for doctrine, council, or comfort, not only in the time of Lent, but at all times of the year. Malach. 2 Satisfaction. For it is written: The lips of a Priest keep knowledge, and at his mouth they shall require the law: for he is the Angel or Ambassador of the Lord of Hosts, Fyftenthly. The name of satisfaction is abhorred, and counted unworthy the Christian profession. I answer. To God there is satisfaction ●or sins, 1. joan. 2. but the death of Christ alone, as Saint john saith: he (Christ) is the satisfaction for our sins. 2. Cor. 5. Hereto agreeth the saying of S. Paul: God made Christ to be sin (that is, a satisfactory sacrifice) for sin, which knew no sin, that we by his means should be that righteousness, which before God is allowed. ☜ God requireth of us repentance, faith, and amendment of life, when we have gone astray: but to satisfy the justice of God for those our sins we are not able, though all righteousness of the whole world should be offered up to God of one man for one sin that he had committed against God, in whose sight the stars are not pure, nor the Angels of heaven free from imperfection, if they should be compared with the pureness and perfection of God. Therefore to make satisfaction to GOD for our sins, Christ came down, took our frail nature upon him, died for our wickednesses, and rose again for our justification. And this his satisfaction is counted our satisfaction, if we believe in him: Act. 13. as it is written: Be it known unto you (ye men and brethren) that thorough this man (CHRIST) is preached unto you the forgiveness of sins, and that by him all that believe, are justified from all things, from the which ye could not be justified by the law of Moses. There is an other kind of satisfaction, that concerneth our neighbour, whom we have offended either in word or in deed. That satisfaction ought in this behalf to be made, no man that feared God, denieth. Yea we plainly affirm, that whosoever hath offended his neighbour, and seeketh not to be reconciled unto him, by making due satisfaction unto him to the uttermost of his power, Satisfaction to our neighbour. whether it be in word or in deed: that person is far from the true Christianity. If the offence be in word: sactisfaction must be made in word. If it be in deed: then must the satisfaction be made in deed likewise, after the example of Zachee, which said: If I have done any man wrong: I restore him four fold. Sixtenthly, Free will is denied to be in us, Luc. 19 Free will. Rom. 4 Ephe. 2. & that we have no power to do any good. I answer: Our liberty of well willing & well doing was lost in Adam, in whom as all we sinned, so are all we justly condemned. Before adam's fall we had free-will both to will well and to do well: but since his fall all perished in us that good was, and all grew up that evil and wicked was, as it is written. Gene. 6. Gene. 8. All the imagination of man's heart is only evil every day. Again, the imagination of man's heart is evil even from his youth. Hereof doth it manifestly appear, what free will there is in us to do good, or to will good, seeing that all our imaginations and thoughts of our hearts are evil and wicked at all times even from our very youth, jere. 17. 2. Cor. 3 joan. 15. as the Prophet saith: Lewd is the heart of man and unsearchable. Saint Paul also sayeth, that of ourselves we be not able somuch as to think a good thought. And our Saviour Christ sayeth: Without me ye can do nothing. notwithstanding this we say, that in natural and human things we have a certain choice of will, as to eat this or that meat, Note. to put on this or that garment, to speak or to keep silence, etc. yea and to sin or to abstain from the gross acts of sin, as murder, adultery, fornication, false witness bearing, and such like: which notwithstanding we must acknowledge and confess to be th● gift of God, as Saint Paul sayeth. What hast thou, 1. Cor. 4 jac. 1. that thou hast not received. Also Saint james, Every good gift, & every perfect gift is from above, ☜ and come down from the father of lights. But with our whole hearts to assent and consent to the holy will of God, to accomplish and perform the same with such perfection and purity, as the law requireth: that lieth not in our power, neither can the strenghts of free will do any thing in this behalf, either to will it, or to do it. For as Saint Paul saith: It is God that worketh in us both the will and the deed. Phil. 3. The regenerate man in Christ hath only this will and this deed, as Christ saith: If the Son make you free, joan. 8. 1. Cor. 2. then are you free in deed. The natural man perceiveth not those things that belong to the spirit of God. Not they, which are borne of blood, or of the will of the flesh, or of the will of man, but they that are borne of God, joan. ●. 2. Cor. 3. Prayer. have this freedom. Where the spirit of the Lord is, there is liberty, saith the Apostle. Sevententhly Prayer is called lip labour. I answer. Outward prayer pronounced with the lips without the affection of the heart and consent of the mind, is not only lip labour, but also vain labour, not approved but reproved of the Lord our God, Math. 1●. as Christ himself witnesseth, saying: This people draweth nigh unto me with their mouth, and honoureth me with their lips, howbeit their hearts are far from me. verily they worship me in vain. joan. 14. And to the woman of Samaria he said thus. The hour cometh and now is, when the true worshippers shall worship the father in spirit and in truth. For such the father also requireth to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth. Note. Whatsoever is song or said with the mouth, so that it brasteth out from the affection of the mind: we affirm to be not only tolerable, but also commendable, yea pleasant and acceptable to God, as David saith: I will give always thanks unto the Lord: Psal. 34. his praise shall ever be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O praise the Lord with me, and let us praise his name together, etc. O be joyful in God, all ye lands: sing praises unto the honour of his name, make his praise to be glorious. And the Apostle sayeth: I will sing with the breath, & I will sing with the mind. 1. Cor. 14 I will pray with the breath, ☞ & I will pray with the mind. If the mouth & the mind, if the breath & the heart, if the lips & the spirit go together either in singing or saying: It is a most acceptable melody to God, & highly to be praised of all good & godly men. This kind of prayer is greatly commended of the people of God, as contrary wise prayer without the affection of the heart is rather to be reproved than approved, refused than received, condemned than commended. Holy days Eyghrenthly, The holy days and solemn feasts, which of our Elders were observed and kept with high devotion and great reverence, are now a days neglected and set nought by. Mark. 2. I answer: We are free from the observation of days. ☞ The Sabbath was made for man, and not man for the Sabbath. Therefore is the Son of man Lord also of the Sabbath: A Christian man's Sabbath is every day, and endureth the whole time of his life: which is to rest from evil, to cease to do his own will, and to obey the holy law and commandment of God. We are no more tied and bound to the observation and keeping of the jewish sabbaths, from the which we are made free by Christ the true light, whose coming in the flesh expelled all the dark shadows of Moses law, as the Apostle saith: Let no man trouble your conscience about meat and drink, Colos. 2. or for a piece of an holy day, or of the new Moon, or of the Sabbath days, which are shadows of things to come: but the body is in Christ. Let no man make you shoot at a wrong mark, etc. Such as yet stick and abide in the outward observation of days, Gala. 14. times and meats, the Apostle reproveth on this manner and saith: Now after that ye have known GOD (yea rather are known of God) how is it that ye turn again unto the weak and beggarly ordinances, whereunto again ye desire a fresh to be in bondage. Ye observe months and days, and times, and years. I am in fear of you, lest I have bestowed on you labour in vain. Colos. 2 Again, If ye be dead with Christ from the ordinances of the world, why as though ye yet lived in the world, are ye led with traditions? touch not, taste not, handle not▪ which all perish thorough the very abuse, after the commandments and doctrines of men. We grant and confess, that we have put down, yea and that worthily, certain superstitious & Idolatrous holy days, as the feasts of Thomas Becket that traitorous Rebel, of Dunstone that wicked Nichromancer, of Austen that superstitious and Popish Monk, with such like: notwithstanding the Sundays, and all such feasts as be grounded in the word of God, bringing unto our remembrance the acts of Christ and of his Saints, we not superstitiously, but freely and religiously observe and keep, according to the liberty, which is given us in the Gospel by Christ. Other matters there are, wherein the papists find great fault with the Protestants, which may be answered as easily, as we have done these aforesaid. For we have rehearsed the chief & principal: of what force & strength they be, who seeth not. But forasmuch as they make the simple and ignorant people believe, that if these things be taken away, the whole Religion of Christ falleth down and utterly perisheth (the people being persuaded that they are not trifling traditions of men, but the grave and weighty ordinances of God.) And that therefore as an other Atlas they with their shoulders hold up the old and ancient catholic Religion, which otherwise would fall to ruin and utter decay: I pitying and much lamenting the miserable state of the simple, blind, and ignorant Christians, so wretchedly seduced thorough the subtle and crafty persuasions of these most subtle and crafty hypocrites, Math. 7. Act. 3. which being in deed grievous and ravening wolves, cloth themselves with sheeps apparel, that they may the easilier make a ravin and spoil of the Christian flock: I have thought good to declare and show out of Chronicles and Histories. who were the Authors and inventors of all these trifling traditions, drowsy dreams, and idle inventions, which heretofore have been counted for true Religion and God's service: Again, at what time or year of our Lord, every one of their beggarly ceremonies were thrust into the Church: that by this means such as will open their eyes, and no more be obstinately blind, may easily perceive and see, how wickedly the wicked and Popish hypocrites have in times past seduced and received the simple poor Christians, while they have made them believe, that whatsoever is done in their Church, is divine service, and God is highly pleased therewith, contrary to this saying of Christ: Math. 15. They worship me in vain, teaching doctrines, which are the commandments of men: and that to leave these things undone, is deadly sin, and worthy great punishment. A Priest to read the Gospel at Mass without candle light: to receive the Sacramental wine, without mingling of water, to say Mass abroad without a Super●ltare: Again, the Lay man to come unto the lords table without shrift and absolution at the Priest's hand not to bear a candle on Candlemas day, not to take ashes in Lent, not to bear Palms on Palm Sunday, not to creep to the cross on good friday, not to abstain from flesh on Fridays & other fasting days, with a thousand such like, was counted a greater offence among the Papists than to transgress and break any of the commandments of God. Esay. 29. Math. 17. Mark. 7. It may worthily be said to them, as Christ said to the Pharesees and Scribes: Well Prophesied Esay of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far fro me. Howbeit, in vain do they serve me, teaching the doctrines and commandments of men. For ye lay the commandments of God a part, and observe the constitutions of men. etc. Ye cast aside the commandment of God, to maintain your own constitutions. There is almost no constitutions, no decree, no ceremony, no Papistical sect, nor any other tradition appertaining to Church ware, and romish religion, which I have not both diligently and painfully sought out of Chronicle writers, and Historiographers, and placed in this my book, that all men may know from whence the Popish religion springeth, and hath her beginning, that this thing once known, and the trifling traditions of men set a part we may with one mind, serve, worship, & honour the Lord our God according to his word as it is written: Deut. 12 Deut. 4. That I command thee, do that only unto the Lord: put thou nought thereto, nor take aught there from. Again, ye shall put nothing to the word, which I command you, neither do aught therefrom, that ye may keep the commandments of the Lord your God, which I command you. And that the reading of this my book may be to the Reader both the more pleasant and profitable: I have to avoid confusion brought all things unto certain common places, yea and that in such order, as I trust, no good and indifferent person will mislike and disallow. My desire is to do good to all men, to hurt no person. After that I had finished this my labour and travail in gathering together these Relics of the romish Religion, and had determined with myself to publish and set them abroad, that they might be seen and read of all men: after long & deep consideration to whom I might dedicate this my work: The causes of the dedication of this book. Your Lordship came to my remembrance, as one right well worthy, to whom I might offer this my travail what soever it be, yea & that for diverse causes. First, For the right excellent knowledge that you have not only in humane letters, but also in the sacred scriptures: which is so goodly an ornament and precious jewel to all Christians, but specially to all such as be Bishops and Ouersears of Christ's flock, knowledge as nothing can more beautify & adorn the state of a Christian man, of whatsoever degree he be. Zeal. Secondly, For the fervent Zeal and earnest love, that you bear to the pure and sincere religion of God, which these many years hath so inflamed your breast that for the love thereof, & for the defence of the same, you were not only content to forsake your native country, your natural kinnesfolke, your dear friends, your loving familiares, & whatsoever seemeth to this life, most sweet, most pleasant, most comfortable, but also to lose both life and goods, counting them most blessed and happy, that suffer persecution for righteousness. thirdly, Math. 5. For that it hath pleased God of his infinite goodness and mercy to place you Bishop and Ouersear of his people in my native country unto the glory of his most glorious name▪ and unto the exceeding profit & commodity of his holy congregatien▪ where you so rule and govern the lords flock, as a most faithful Pastor and diligent shepherd, that your fame is not only glorious in the ears all men, but also you are become a most worthy exemplar to all the spiritual Ministers of your diocese, whether doctrine life, or hospitality be considered on your behalf. As touching doctrine (I speak it without flattery) you are able by the word of God, Titus. 1 Doctrine. and by wholesome learning, both to exhort, and also to improve them that speak against the word of truth. And as God hath given you this knowledge▪ so do you most diligently bestow it upon God's people committed unto you▪ that you may not be found like to that idle & unprofitable servant, which hid the talon, that his Lord committed unto him, in the ground: but rather like to that good and diligent servant, which with five talents, that his Master delivered him, won other five. Math. 25. and therefore heard of his Master's mouth this most sweet and comfortable voice: Well thou good and faithful servant: Thou haste been faithful over few things. I will make thee ruler over many things. Life. Enter thou into the joy of thy Lord. As concerning your life & conversation (which I speak unto the glory of God, from whom alone cometh down every good and perfect gift) it is such, jac. 1. as may right well be counted a mirror of virtue, wherein appeareth nothing but that good & Godly is, so that ye be an ensample to the flock in righteousness, in faith, in love, in peace, in word, in pureness, etc. According to the rule of the Apostle: A Bishop must be blameless, 1. Pet. 5. Titus. 1 1. Timo. 3. as the steward of God, not stubborn, not angry, not given to much wine, no fighter, not given to filthy lucre, etc. He must also have a good report of them which are without, lest he fall into rebuke, and snare of the evil speaker. Hospitality And as for your hospitality, it is such and so notable, that for the proportion of your yearly revenues, which is much inferior to others, it giveth place to none of your profession and degree▪ Poor Christ in his members standeth not at your gates to be fed at leisure with fragments and scraps many times to vile for dogs out of the almose basket, but he is brought into your house, set at the table, having ministered unto him, all good things necessary for the relief of his careful state, according to this commandment of God: Break thy bread to the hungry: Esay. 58. 1. Timo. 4. Titus. 1 Malach. 3 Gala. 6. joan. 21. and the needy and wayfaring bring thou into thy house. When thou seest the naked cover him, and hide not thy face from thy neighbour. A Bishop must be a maintainer and keeper of hospitality, saith the Apostle. And God saith by the Prophet: Bring every tithe into my barn, that there may be meat in mine house. Therefore your Lordship is ready at all times to do good to all men, but specially to them that are of the household of faith. And these iii things requireth our Saviour Christ of every Godly and Christian Bishop, when he saith thrice. Pasce, Pasce, Pasce, Feed with whole some doctrine. Feed with virtuous conversation. Feed with liberal hospitality keeping. But many do so little pass of this latter Pasce, that they pass it clean over, and make a double post of it, so greatly hath Mammon blinded their eyes. Fourthly, Benefits for the singular love and liberal benefits, which your Lordship heretofore both freely and friendly without my deserts hath most bounteously bestowed upon me. And would God it were, or might be at any time in my power, if not otherwise yet with my humble and ready service, to signify my faithful and well wishing heart unto your Lordship, if not to the uttermost, yet in some part, as one, who although power shall fail, yet shall good will ever prevail. fifthly, and finally (as I may once conclude) that your honour may by a Bucklar and defence for this my labour▪ partly against our common adversaries the Papists, which without judgement furiously condemn, whatsoever pleaseth them not, although never so true, and agreeable to the word of GOD: partly against our Gross Gospelers and prattling Protestants, which doing themselves nothing praise wrthye, envy, slander and backby●e other men's fruitful labours, labouring by this means to seem somewhat, when in deed they are nothing, except we will number them among such, as are borne only to consume the good fruits of the earth: partly, that other seeing this my travail dedicate to your Lordship, may be the more alured and provoked unto the reading of this treatise, and so at the last learn to discern good from evil, sweet from sour, light from darkness, truth from falsehood. Religion from superstition, Christ from Antichrist, God from Baal, etc. and from hence forth serve the Lord our GOD not as blind reason fantasieth, and filthy flesh imagineth, but as God's word pre●cribeth, Luc. 1. that is to say, in holiness and righteousness all the days of our life, that after the short pilgrimage of this our frail life, we may attain and come unto that blessed & immortal life, where he reigneth, which is the true and perfect life, namely Christ jesus the Son of the living GOD as concerning his Godhead, joan. 14 and the Son of the blessed virgin mary as touching his manhood, our alone saviour and Redeemer, our alone mediator and Advocate, our alone Lawful fille● and peace maker, our alone health and eternal felicity: in whom, and from whom, I wish unto your honourable Lordship all good things both of body and mind. Amen. From Cauntorbury the sixth of june. In the year of our Lord. 1563. Septemb. 30. The Relics of Rome. Of the Pope, and of his usurped power and feigned authority. POpe Boniface the third thorough great and earnest suit (although many good and Godly learned men resisted him in this behalf, The beginning of the Pope's primacy. utterly condemning this his ambition and lucifer-like pride in exalting and lifting up himself above his fellow Bishops, and challenging unto him that Supremacy and authority, which the holy Scripture in no place giveth him neither had any of his predecessors the Bishops of Rome tofore enjoyed the same nor once desired it, but rather both written and spoken against such usurped power, as we may see in the writings of Pope Gregory the first against john Patriarch of Constantinople, Epist. lib. 4. Epist. 32.33.34. capi. 76.77.78. which attempted the like wicked enterprise, but was resisted) to Phocas the Emperor, at the last obtained of him, that he and his successors for ever after should be taken for the chief bishop and supreme head of the universal Church of Christ throughout the world: Pope, 〈◊〉 head of the Emperors making. and that the Church of Rome from that day forward should be called, and so admitted and received the chief and principal head Church of the whole world: Again, that the Church of Rome should be in subjection to none other Church, but that all Churches universal should be obedient and in subjection unto it. For until that time the Church of Constantinople was counted the highest and of greatest authority because of the imperial see in that city. This thing was brought to pass about the year of our Lord vi C.vii Flatina. Christianus Massaeus. Henricus Pantaleon. Paulus Dia●onus. Anselmus Rid. Polichronicon. Albertus Krantz. Abbas urspergensis. Hermannus Contractus. etc. Phocas the Emperor. This Phocas (as histories make mention) was a great and cruel tyrant, & by force & violence obtained the Empire. And that he might the more quietly enjoy it, he wrought not only treason against his Lord and Master, that was Emperor before him called Mauritius a man both noble & virtuous, but he also most shamefully and traitorously slew him, The tyranny of Phocas. not only him, but all his children also, that none of his flock might live to make any claim to the Imperial Crown after him. A Tyrant meet to set up the tyranny of the Bishop of Rome contrary to the word of God and the determination of the ancient Cannons. But this traitorous murderer received a just reward of this his tyranny. For as he unjustly slew: so was he most justly slain. As he deposed his Lord and Master: so was he deposed & put down. As he against all right took away the Empire from his Lord: so was it again taken a way from him. As he suffered none of his master's children to live: so died he without children, one daughter only excepted. Look with what measure he met unto his lord and master: with the same was he paid home again, saving that his death was more villainous and shameful, than the death of his master. The death of Phocas For this tyrant after he had reigned certain years, had first of all his hands and his feet cut of, afterward because he had been a famous and notable adulterer, his privy membres with his head were cut of also. As for the residue of his body was burnt to ashes, An end worthy such a tyrant: Zonaras, Paulus Vuarnefridus, joannes Monachus, Paulus Diaconus, joannes Cuspinianus, Sebastianus Frank. Pope Christ's vicar and Peter's successor. Pope Benet the second obtained of the Emperor Constantine, that the Bishop of Rome for ever after should be taken of all men for Christ's true vicar in earth, and saint Peter's lawful successor. This Pope also brought it to pass, that the bishop of Rome only should be called Pope, that is to say, the father of fathers. For before that time all Bishops generally were called Popes, The bishop of Rome only Pope. it may be gathered of diverse writers. In the year of our Lord si●e hundred lxvii Anselmus Rid. Achilles' Perminius, Sebastianus Franck. etc. The church of Rome head of all churches. Pope Vigilius (as they feign) made a decree with the consent of his adherents that the Sea of Rome should be taken for the head and mistress of all churches throughout the world. In the year, etc. v. C. xxxv. according to the doctrine of these two verses. Dogmate papali datur, simul ac imperiali, ut sim cunctarum matter, & caput ecclesiarum. That same decree also made Pope Simplicius (as they writ) A famous & notable lie. in the year of our Lord: 471. Moreover the papists go forth and say, that when Pope Silvester was Bishop of Rome, Constantine the Emperor did exalt and advance the Sea of Rome, that he gave unto it not only an ecclesiastical, but also an Imperial, power, appointing the church of Rome to be the chief church through out the world, & to have authority, rule, & pre-eminence no less over those four principal Churches, Antioch, Alexandria. Constantinople, and Jerusalem, The Pope is become a plain Lucifer. than over all other churches contained under the heavens: Again, that the bishop of Rome should be higher & of greater authority, than all the bishops and priests of the whole world, and that whatsoever should be determined concerning matters of religion, should depend only upon the pope's judgment, either to be received, or to be rejected, He appointed also (as the papists go forth to lie) that the pope should have free liberty to wear the apparel either of an emperor or of a bishop at his pleasure, and that he should have all manner of officers to attend upon, as the emperors majesty hath. Moreover the aforesaid Emperor Constantine gave to Pope Silvester and to his such cessors the city of Rome and all italy, S. Peter's patrimony. with the provinces, places and cities of all the west parts, to be S. Peter's patrimony for ever: & addeth furthermore these words. O terrificum fulmen. If any man do infringe break, transgress, contemn and condemn this our ordinance, everlasting damnation hang over his head: and the holy and chief apostles, of God Peter and Paul be his enemies, and immortal foes both in this world and in the world to come: yea perish mought he in the lowest part of hell and so be damned for ever and ever with the devil and all the wicked. The Papists are impudent liars. Furthermore this Emperor (as the Romanists feign) when he had made this donation to the Church of Rome plucked of the imperial crown made of most fine gold garnished with all kind of precious stones pearls and jewels from his own head, and set it upon pope silvester's pate for the reverence that he bore to s. Peter & caused the Romish bishop to be set upon a costly & richly apparelled palfrey, ☜ & to be solemnly carried about thorough the city of Rome in the presence of all the citizens, the Emperor himself running on foot like a lackey by the Pope's side, holding his horses bridle in his hand, as a most vile page. These things done, the Emperor Constantine departed from the West parts of the world which he had now given over to Pope Silvester and to his successors for ever to be s. Peter's patrimony, with all the privileges, emoluments, commodities & profits of the same, and went himself into the East parts, even unto the city Byzantium, which being in great ruin he repaired and amplified, beautifying it with many noble and sumptuous buildings, & called it Constantinople according to his name. He carried also with him almost all the noble men of the Romans, and the whole order of the Senators with their wives & children, because the pope and his complices (as it may appear) should have elboughroume enough, & as few to trouble his holiness, as might be In the year. etc. 315. Bartolomaeus Picerius de monte arduo, joannes Laziardus, Edic. Constant Policronicon, etc. But how vain, false, forged, lying and counterfeit this bragging of the papists is, concerning the donation of the emperor Constantine to the Sea of Rome, and the supremacy of that romish bishop above all other bishops, yea, above Emperors, Kings, Princes, etc. divers faithful learned & expert writers do abundantly testify Nicolaus de causa. Note well the property of the papists. Laurentius Valla, Antoninus Archiep. Florent. Volateranus Hieronimus, Paulus Cathalanus, Albertus Crantzius, Huldrichus Huttenus, etc. But this is the properti of the papists always to father their lies, their idle inventions their drowsy dreams, their crooked constitutions, their devilish decrees. etc. Upon such as lived many years before, and upon such as were men (in their days) of great learning and virtue, that by this means their trifling traditions might seem to be of the greater authority in the eyes of the simple and unlearned people & so although plain errors, yet at the last thorough the colour of antiquity be received for most manifest verities & undoubted truths. Richesses poisoned the church of Rome. Notwithstanding this must we needs confess (which thing the histories do also testify) that after the church of Rome was endowed with temporal possessions, it was ever after more studious of the world than of god, of secular business than of spiritual exercises, of outward pomp & pride▪ than of inward devotion & christian holiness, of making their own traditions and degrees than of setting forth gods holy commandments & laws, of enriching themselves than of edifying the flock of Christ: so that not without a cause it is written, that what time the Church received temporal possessions, the old enemy cried with a loud voice in the air: This day is poison shed forth into the Church of Christ. ☜ Therefore saint Jerome in vitas patrum saith: sithence that holy Church increased in possessions, it hath decreased in virtues according to this common saying: Religio peperit divitias: Filia devoravit matrem: that is to say, Religion brought forth richesse, & the daughter hath devoured the Mother. Polichron. Moreover the Papists fain, that the aforesaid Silvester being Bishop of Rome, the council of Nice gave this privilege to the Bishop of Rome, that he should be above all other Bishops, as the emperor is above all other kings: and that he should be called Pope, another lie of the Papists concerning the counc●●l of Nice. that is to say, the chief father, or the father of fathers. But this is so false, that nothing can be more contrary to the truth. For in the council of Nice, which was celebrate by the commandment of Constantine the Emperor in the year of our Lord iii C.xxiiii. where also were present and gathered together iii C. & xviii. Bishops and holy fathers, it was determined, that the Bishops of Alexandria, & Antiochia, and universally all other primates should have all the governance & pre-eminence of all the countries that were near unto them, Note. as the bishop of Rome had in Italy, etc. We will, say they, that the old custom and manner shall continue in Egipte, Libie, and Pentapali, which is, that the Bishop of Alexandria shall have governance and rule over all these: for tha● there is a like custom for the Bishop of Rome. In like manner we will, that at Antioch, & other provinces, every one shall have their due honour. Moreover when Faustinus Legate to the bishop of Rome alleged in the sixth council Cartaginense, In the council of Carthage no Scripture could be found to prove the Pope's primacy. The falsehood of the Papists. that the bishop of Rome ought to have the ordering of all great matters in all places by his supreme authority, he alleged no scripture for him (for at that time no scripture was thought to make for it) but he alleged untruly the first general council Nicene, in which Arrius the heretic was condemned, to make for that purpose. Which after the book was brought forth, & no such article found in it, but the contrary: (yet the council at that time sent to Constantinople, Alexandria, and Antioch, where the patriarchal Sees were, to have the true copy of the council Nicene, which was sent unto them, & also from Rome, whether they sent also for that purpose. And after they found no such article in it, but in the first chapter thereof, the contrary, that all causes ecclesiastical should either be determined within the diocese or else if any were grieved, them to appeal to the Council provincial, and there the matter to take full end, so that for no such causes, men should go out of there province,) the whole council Cartaginense wrote to Celestine at the time being Bishop of Rome, that since the council Nicene had no such article in it, as was untruly alleged by Faustinus, but the contrary: they desired him to abstain after to make any more such demand, denouncing unto him, that they would not suffer any cause great or small to be brought by appeal out of their country & thereupon made a law, that no man should appeal out of the country of africa, upon pain to be denounced accursed. Wherewith the Bishop of Rome ever after held him content & made no more business with them, seeing he had nought to say to the contrary. In the sixth article of the said council it was also determined, that in the Orient or east parts the Bishop of Antioch should be chief: in Egypt the Bishop of Alexandria, about Rome, the Bishop of Rome, and likewise in other countries the metropolitans should have their pre-eminence: so that the bishop of Rome never had meddling in those countries. And in the next article following, the bishop of Jerusalem, which city before had been destroyed, and almost desolate, is restored to his old prerogative, to be chief in Palestine and in the country of jewrye: which Church of Jerusalem, if places should be regarded, should be the chief. For there was accomplished the mystery of our redemption, and Christ himself the eternal word & Son of God there preached in his own person, and after his ascension, all the Apostles and Disciples, etc. Furthermore in the council Constantinople it was ordained, that bishops should not be troubled out from their diocese, nor one should meddle with an others jurisdiction, but the bishops of Alexandria should have the governance of the oriental parties, the honour of primacy reserved to the church of Antioch, as it was ordained in the Nicene council. And even so, that the bishops of Asia should oversee Asia, and order all things pertaining to Asia. Likewise, that the bishop of Pont should govern the diocese of Pont. And the bishops of Thracia, their diocese: so that this council also denieth Prelacy or Supremacy to Rome, & to the bishop thereof, reserving every diocese to his own bishop. Likewise in the Council Milevitane it was provided, that all causes concerning one province should be determined in the same. The Godly ancient councils attribute no more authority to the bishop of Rome, than to any other Bishop. Of these councils aforesaid it manifestly appeareth, that the bishop of Rome hath no such pre-eminence, authority, supremacy & jurisdiction over all other bishops and over their provinces and diocese, as he unjustly challengeth, and wickedly usurpeth, but that his power is only in Italy: all other bishops being in all other points of like authority with him, every one having the same authority and power in his own diocese that the bishop of Rome hath in italy. saint Cyprian calleth the Bishop of Rome in his epistles, which he wrote unto him, Brother, to declare that they were of like authority, and Fellow ministers in the labour of the Gospel. He maintaineth also with S. Austen, that there is none, which is Bishop of other bishops: Tra●● de simplicitate Prelate. Epi. lib. 4. cap. 76.78. and that it is a great tyranny to desire to be Lord over other bishops. S. Gregory writeth expressly, that he, which would be bishop of all other bishops, shall not have the place of Christ in earth, but of Lucifer, & shallbe very Antichrist himself. What will the papists say here to S. Gregory. He saith moreover, that to be called the universal bishop, or head of all other bishops is contrary to the ordinance of the gospel, contrary to the decrees of the Canons: yea, saith he, it is a new name, and a name of blasphemy, whereby the honour of all priests is greatly diminished and abased: Note well. He addeth moreover, that the name of the universal bishop for the governor of blessed Peter Prince of the Apostles, was offered to the bishop of Rome at the counsel Chalcedonense & yet notwithstanding none of all his predecessors would ever take unto them that name of singularity, neither would they consent to use it, lest while such private prerogative should be given to one man, all other priests should be defrauded of their due honour. etc. Greg. li. 4. epi. 76.78. And the aforesaid S. Gregory willing to show how greatly he abhorred the name of the universal Bishop or Supreme head of the whole Church of Christ dispersed throughout the world, in all his letters & Epistles called himself the servant of God's servants: which stile and manner of writing, his successors do also at this present use, but most falsely and unjustly being in deed in pride Lucifer, in ambition Alexander, in tyranny Nero, and in all kind of wickedness Antiochus. The primacy of the Bishop of Rome, is but a new invention. Of these things aforesaid, it is plain and evident that this supremacy & universal power, which the Bishop of Rome challengeth over all other Bishops, is both forged & feigned, and hath no ground in the word of God, nor in the ancient counsels, but with much labour & corruption was at the last obtained of that tyrant Phocas the Emperor through the subtlety of Pope Boniface the third, as we have tofore heard, not only to the great dishonour of Christ the alone head of his church, but also to the unworthy abasement of the Ecclesiastical ministry, as I may speak nothing of the loss of many thousand souls, which being persuaded that the Pope's authority is no less, than he and his trumpeters blow and boast, have put the affiance of their salvation in his pardons and ceremonies. But let us behold more of their decrees, whereby they have stablished their tyrannical power. Pope Innocent the first made a law, The see of Rome judge of all but may be judged of none. that the Sea of Rome should be of greater authority, than the Sea of any other bishop throughout the world, and that it should be lawful for the sea of Rome to judge of all other Seas, but that one and alone Sea of Rome to be subject to the judgement of none other. In the year of our Lord. 408. Caus. 9 Quaest. 3. Nemo judicabit. Pantaleon. Pope julius the first in like manner made a decree, Appellations to Rome. that if any man did suspect his judge, he should appeal unto the sea of Rome, as a place to judge all men, but to be judged of none. In the year, etc. 338. Chron. joan. Tit. 2.9.6. cap. placuit. Pope Stephan the first decreed, The pope's statutes are of necessity to be observed. that whatsoever statutes the church of Rome maketh, they ought of all men necessarily to be observed. In the year, etc. 361. Gratianus. Dist. 19 Enimuero. The Pope's laws equal with the word of God. Pope Nicolas the first decreed, that the Pope's laws and letters should be of equal authority with the holy Scriptures. In the year of our Lord. 871. Anselmus Rid▪ That same decree is also attributed, but falsely, to Pope Anacletus, which lived, etc. 101. Chron. germ. No man may dissent from the church of Rome. Pope Calicte the second made a decree, that it is not lawful for any man to dissent from the church of Rome. For, saith he, as the Son came to do the will of the father: so must christian men do the will of their mother, A substantial rea●on and a wise. which is the church of Rome. In the year, etc. 1120. Dist. 12. Non decet. General councils obedient to the Pope. Pope Marcellus ordained that from that time forward a general council should be of no authority, except the bishop of Rome do affirm and allow the same. In the year of our Lord. 304. Lib▪ Concil. Polyd. Vergil. Dist. 17 Synodum. This decree also is ascribed to pope julius the first. joan▪ Laziardus. No man may love whom the Pope hateth. Pope Clement ordained, that no man should be friendly unto such as the pope favoureth not, but that he should rather eschew them as enemies, & turn away from them as heathen persons. For seeing (sayeth he) that the dead, (that is to say, the pope) abhorreth them, Note this reason. much more the feet that is, all Princes, Kings, Rulers, & all other kind of people ought so to do, and utterly detest them. joan. Laziardus. All temporal rulers, subject to the Pope. Pope Clement the first made a constitution, that all Emperors, kings & princes should be subject to the church of Rome both in spiritual and temporal matters, & acknowledge the pope to be their head. Chron. joan. Laziardus. Celestinus. Appellation to Rome. Pope Sixtus made a decree, that if any man were evil entreated of his Metropolitan, it should be lawful for him to appeal unto the Sea of Rome, mother and head of the universal church of Christ throughout all the world. 2. Q 6. Cap. Si quis putaverit. Pope Fabian the first ordained, that every man might lawfully appeal unto the sea of Rome, although sentence were pronounced against him. In the year▪ etc. 242.2. Qu 6. ca Licet. jac. Phili. Bergon. Pope Leo the third made a decree, that the decrees of the bishop of Rome should be more regarded & set by, All men's judgements must give place to the decrees of the Pope. than all the judgements, writings & bo●●es of the best learned. In the year, etc. 817. jacob. Phil. Bergom. Pope Eugenius the fourth gathered a council at Florence, in the which were present many great learned men both Greeks and Latins. Note well. In this council it was required of the Greeks and of the Indians, that they should celebrate the lords Supper with unleavened bread according to the decree of Pope Alexander the first: and that they should grant, that there is a purgatory to purge souls after this life: again, that they should confess the bishop of Rome to be the true vicar of Christ, & the very successor of Peter, and the supreme head of Christ's church throughout the world. But they would not obey the Pope's request, Note this answer. but boldly answered, that they would continue in the faith and doctrine, which their Churches from the beginning had received of the Apostles. In the year, etc. 1433. joan. Philip. Bergom. Chron. Pope Boniface the eight upon a certain great and solemn feast, The Lucifer like pride of Pope Boniface. appareled in his Pontificalibus was carried about the city of Rome on men's shoulders, & gave the people large blessings with wagging his fingers over them on every side. The next day after he put on an imperial rob, decking himself like an Emperor, and commanded a naked sword to be borne before him and he himself sitting upon his moil gloriously, cried out with a loud voice saying. Scripture well applied Ecce duo gladij hic. Behold, here are two swords: calling himself Lord of the whole world concerning both temporal and spiritual matters. This is that monster, of whom it is written: Intravit ut Vulpes, vixit ut Leo, moritur ut Canis. That is to say, he entered in as afore, he lived as a lion, he died as a dog. In the year of our Lord. 1290. Albertus. Pope's feet kissed and honoured. Crantzius, Fascic. Temp. Pantal. Pope Leo the fourth so greatly esteemed both himself and his authority, that he offered his feet unto princes to be kissed and honoured. In the year etc. 858. Volat. Plat. Pantal. Pope Innocent the third first of all O Lucifer. crowned Otho the Emperor, The Pope may set up and pluck down princes at his pleasure. and afterward deprived him again, saying: It lieth in my power both to set up & to pluck down emperors, kings and princes at my pleasure. For all power is given unto me both in heaven and in earth. In the year of our Lord, 1195. Sebast. Frank. Chron. Temton. Fasc. Temp●. Paulus. Phrig, etc. A charitable act of so holy a father. Pope Alexander the third did not only with martial armours resist the Godly and noble Emperor Fredrick, but at the last thorough the might of other princes, subduing him, compelled the aforesaid Emperor, before he would give him absolution, & be at one with him, to lie flat down upon the ground before him in the sight of the people: and the pope setting his foot in the emperor's neck, cried out with a loud voice and said: Scriptum est: Super aspidem et basiliscum ambulabis & conculcabis leonem & draconem. That is to say. It is written. Upon the Adder & the Cockatrice shalt thou walk and thou shalt tread down the lion & the dragon. In the year, etc. 1161. Nauclerus▪ Sabel. jaco. Phil. joan. Char. This pope made & compelled jews King of France, King's lackeys & slaves to the Pope. and Henrye King of England to be his lackeys & to run on foot by him, the one holding his horses bridle on the right side the other on the left side, leading him with great pomp thorough the city Totiacum unto Ligris. Chroni. Sigebertus. Pope Hadriane the fourth was not a little angry because the Emperor held with his hand the left stirrup, and not the right, when he came down of his horse, about the year, etc. 1158. Albertus. Crantz. Otho. Frisius. Pantaleon. Pope Calixtus the second, An holy father & charitable acts when he returned unto Rome caused pope Benet, whom the Emperor had before set up, to be apprehended, and to be set upon an horse, & so ride before him villainously all the way, his face being turned unto the horse's arse, & holding the horse tail being in his hand in stead of a bridle. afterward he threw him into prison, where he most miserably died. About the year. etc. 1120. Chron. Fasciculus temporum, etc. Pope Celestine the third crowned the emperor Henry the fift, A point of knavery. holding the crown between his feet. And when he had put the crown upon the emperors head, he smote it of with his foot again: saying that he had power to make Emperors, and to put them down again. In the year. etc. 1195. Crantz. No oath may be required of the Pope. Pope Cornelius ordained, that no oath should be required of the pope except it were for the mayntaynaunce of holy church. In the year, etc. 255. Ranulphus. Cestrensis. Chron. The Pope a sour of sedition. Pope Gregory the seventh, for displeasure that he bore unto Henrye the Emperor, wrote unto the princes & people, that lived under the emperors dominion, that they should by no means obey the Emperor, but rather resist him and his authority, and take him no more for Emperor but rather for an usurper of the empire. The Luciferlik pride of the pope. The emperor perceiving this malicious purpose of the pope, wrote again unto him on this manner: When Christ committed the sheep unto Peter, he excepted Kings. The pope answered the Emperor in his letters on this wise: When Christ gave the keys unto Peter he excepted no man: by this means challenging power & authority over all Emperors, Kings, Princes, and Rulers, unto whom notwithstanding by the word of God both pope & Bishop with all the spiritualty (as they term them) ought to show obedience even from the very heart, Rom. xiii. not only for conscience sake. In the year, etc. 1073. Christianus Massaeus. Sabast. Frank. Chron. Pope Boniface the eight wrote unto Philip King of France, Pope Lord of the world. that he was Lord of all things aswell temporal as spiritual throughout the whole world and that he therefore ought to have received the kingdom of France at his hand, which thing forasmuch as the king had not done, the Pope wrote unto him, that he had justly deserved to be deprived of his kingdom: so that afterward this arrogant Lucifer and mōs●ure of pride excommunicated King Philip, and gave away his kingdom to Albert the Emperor. About the year, etc. 757. Pol. Virg. Pant. Pope Stephan the second was the first Pope that was carried about upon men's shoulders: Pope carried on men's shoulders. which thing his successors have eversince diligentli practised▪ put in use. In the year, etc. 757. Pol. Vir. Pan●. Pope Cletus first of all used in his letters these words: Salutem & Apostolicam benedictionem. In the year, etc. 81. Chron. Ang. Pope Gregory the first used first of all in his letters and bulls this title▪ servus servorum dei, that is to say, servant of the servants of God, which title his successors yet keep: but how truly who seeth not? seeing they labour to the uttermost of their power to have the whole world under their girdle, yea & to compel princes kings and emperors, not only to be their lackeys, but also to kiss even their very feet. He used this title in all his letters to repress the arrogancy and pride of john patriarch of Constantinople, ☞ which contrary to the doctrine of the Gospel and contrary to the decrees of the old Canons, presumed to usurp a new name to himself, and sought to be called the universal bishop, or head over all other bishops. To show that such a proud & ambitious name ought utterly to be detested of all spiritual ministers, of whatsoever calling or dignity they be, the aforesaid Gregory in all his letters ever after named himself, the servant of the servants of God. In the year, etc. 590. Ranulphus Cestrens. Chron. This aforesaid Gregory sent Austen the Monk with certain other into England to convert and turn the english nation unto the Romish Religion. Austen the Monk, corruptoure of the Christian faith in England. Which Austen, when thorough his hypocrisy & counterfeit holiness he had won many unto his purpose, and had obtained of king Adelbright to be Archbishop of Canterbury and primate of all England, went into Wales, where he found many godly & learned bishops and preachers of God's word, which sincerely and purely taught the doctrine of the holy Scripture, and rightly administered the blessed sacraments according to Christ's institution: Note this This decree was not evil. whom this aforesaid Austen the Monk laboured also to the uttermost of his power to allure from the sincerity & simplicity of christs religion, unto the Romish and popish superstition, boasting himself to be a Legate of the most holy father the Pope, sent from Rome: again, made & ordained the chief bishop & primate of all england, and therefore he willed them to obey him and his doctrine, and to receive the most holy father of Rome, and his catholic Religion. But the Godly and learned Fathers boldly answered, that they were already true Christians, and according to christs doctrine they governed their Churches: therefore they would neither obey him, nor submit themselves to the authority of that strange romish Bishop, nor yet receive his superstitious ceremonies, but continue, as heretofore they had done, in the simplicity of Christ's religion. By this means this Monk Austen was compelled to departed, his expectation not satisfied. Notwithstanding this monstrous Monk afterward found the means (such is the charity of the bloody papists) greatly to annoy these Godly and learned fathers, because they would not obey his wicked & devilish request. For he complained to King Adelbright, Austen a bloody Monk. that the Britains called otherwise Welshmen, would neither obey him nor any man, but only the Archbishop of Carlion. Which thing when the King heard, he was greatly moved, and threatened to destroy them all, writing to Elfride king of Northumberland that he should come to him with all the power that he might make, and that he would meet him at Leiciter & from thence they would go into Wales and there destroy the archbishop of Carlion and all those that had refused to obey Austen and his doctrine. When the Godly fathers heard of this and that the two kings with their armies approached, to the end for to destroy them, they sent unto the king's certain holy and virtuous men, which went barefoot & woolwarde with all humility & meekness, desiring thē●t● cease from so ungodly an enterprise. But the kings were so stern & so wicked, that they would not once speak to those holy men, but slew them straightways every one. They spared them no more (alas for sorrow) than the wolf doth the sheep, but cruelly and unjustly murdered those saints of God, so that they were all martyred that came unto them, being in numbered five hundred & forty. And from thence those kings went unto Gangor, ☜ for to slay all the Britanes that they might find. But when the Britanes heard of it, they assembled & prepared themselves with all their power to fight with those kings for the defence of their country, and for the mayntaynaunce of Christian religion, so that in that battle king Adelbright was slain by the just judgement of god, and king Elfride was sore wounded and compelled most cowardly to fly, their whole army also being utterly discomfited & well nigh all slain. They that remained took them to their feet and fled, so that by this means God gave his servants a glorious victory over the popish enemies. Ex Chron. Angl. Such end, O Lord, give thou to all thine enemies, that of malice and without repentance persecute thy servants for the testimony of thy truth, that the kingdom of Antichrist and the pope, utterly subverted, thou mayest be known to be the alone Lord and thy word to be the alone verity. Of the Pope's election. This decree agreeth not with the order of the ancient Church of Christ. POpe Nicolas the first made a decree, that if any man would thrust himself into the sea of S. Peter, not being chosen thereunto by such as are appointed for the election of the pope, the same should be judged not Apostolicus but Apostaticus. 49. Dist. Cap. Si quis Apostolice sedi. Anno. 871. Pope Hadriane the first made a law, Here ●a●●men are admitted to the election of the pope. No Pope 〈◊〉 ● full without the admission of the Emperor. The Emperor barred from the election or admission of the Pope. The clergy and people of Rome chosers of the Pope. that no lay persons should presume to intermeddle with the election of the pope 63. Dist. Cap▪ Nullus laicorum. An. 796. Pope Boniface the second, made a decree that in the election of the pope, the clergy should be divided from the common people. In the year, etc. 529. Albertus. Krempt. Pope Leo the eight ordained, that none should be admitted pope without the consent of the Emperor. In the year, etc. 962.63. Dist▪ Cap. In Synodo. Chron. Pope Adriane the third, was of such and so lusty courage, that contrary to the order tofore used, he made a decree, that from henceforth the Emperors should never meddle with the election of the pope as tofore they had done, nor that their authority or consent should be thought necessary in this behalf, but that the clergy & the people of Rome alone might frankly & freely choose the most holy Father. In the year of our Lord. 885. Grat. d●st. 62. Pope Martin the third made the like decree, that the Clergy and the people of Rome only should choose the bishop of Rome, not regarding the consent of the Emperor. In the year, etc. 944. Christ. Massae. Cardinals appointed for the election of the Pope. Pope Gregory the tenth ordained, that when the Pope is dead, the Cardinals with all expedition should assemble themselves together for the election of a new Pope, and that they should be shut up together in a closet, neither eating, nor drinking, nor yet departing from thence, till they had chosen the most holy Father, Christ's vicar & Peter's successor. In the year, etc. 1272. Christ. Mass. A substantial reason: as though Christ lived not which is that alone and true head of the church. Pope Boniface the second ordained, that the Pope being dead, an other Pope should be chosen within three days, lest the faith of holy Church for lack of an head, should decay and wax faint. In the year, etc. 529. Dist. 69. cap. Nullus. joan. Laziard. The Pope m●ste be an When Pope Alexander the second was chosen Bishop of Rome, certain other willing to place a stranger in the See: all the Cardinals cried out with a loud voice and said: No man ought to be chosen pope, Italian borne except he be borne in the paradise of italy. In the year, etc. 1063. Ranulphus. Cest. Pope Sergius the second being before called Os porci, Pope's change their nam● & the reasons why. that is to say, Swine's snout, or Hogs mouth, after that he was choose Bishop of Rome, changed his name, and called himself Sergius. Since that time all Popes have used to change their names, yea and that, as they report, for three causes. One is, because that Christ, when he did chose his Apostles, changed their names. The second is, that as they change their names, so should they change their manners. The third is, that he which is chosen to an excellent estate, should not be obscured and disgraced with a vile and foul name. In the year, etc. 848. Chron. Polichron. etc. Of the alteration of the pope's names Polidorus Vergilius writeth on this manner: The bishop of Rome hath one special prerogative and privilege, which is, that when he is once created bishop, he may alter & change his name at his pleasure, if the name, which he hath already, do displease him. As for an example: If perchance he hath been before a Malefactor, Note. he may call his name Bonifacius, that is to say, a well doer. If he have been a coward or fearful person, he may call himself Leo, that is, a Lion. In stead of this name, Rustical: he may take unto him the name Vrbanus, that is to say, Civil, gentle or well mannered. For lewd or wicked, he may call himself innocent. If he have been a defamed person, he may take unto him this name Benedictus, that is to say, A man of good name and fame, that the bishop at the least in name may be an ornament & beauty to the dignity of papacy. Sergius the second is reported to have been the author of this matter, to whom it was granted, forasmuch as he was called, Os porci, that is to say Swine's snout, or Hogs mouth, to take unto him another name, for to avoid and eschew his other vile and filthy name, etc. Lib. 4. Cap. 10. de inventor. rerum. No Pope may choose his successor. Pope Hilarius the first made a decree that no pope should choose or appoint his successor, but leave it to the free election of the clergy of Rome. In the year, etc. 465. Quaest. 8. Cap. 1. Plerique. joan. Laziardus. Pope john the seventh being an woman feigned herself to be a man, A woman Pope. and for the excellency of her learning was chosen pope. This woman pope was afterward begotten with child of her servant & in the time of solemn procession accompanied with a great number of cardinals, patriarchs, archbishops, bishops, priests, deacons, monks, friars, canons, nuns, etc., she fell on travail and was delivered of child, and so suddenly (as they say) died. Afterward there was a decree made among the cardinals that for the avoiding of such & of so great inconvenience from thenceforth whosoever should be chosen to be Christ's vicar & Peter's successor, An holy & a cleanly decree. he should first of all be set brechlesse & bare arsed in a certain bottomless chair & the one of the basest cardinals with all humility & reverence worthy such & so noble a prelate, should grope with his hand, whether the most holy father had all his that appertain unto the court of Venus, or not. If he had them, that then the Cardinal should cry with a merry and a loud voice, Testiculos habet. And the whole college of the Cardinals rejoicing at the tidings, should answer Deo gratias. And so immediately the Cardinals should set the new chosen and approved pope in S. Peter's chair, as a man found worthy such a most excellent dignity. In the year, etc. 860. Nauclerus. Sabel. Platina. Pantal. Chron. Sebast Franc. Paul. Verg. The pope's consecration Pope john the fift ordained, that after the Bishop of Rome is elected and chosen, he should be consecrated of the Bishop Hostuense, Portuense & Velitern. In the year, etc. 679. Chron. Volateran. Pantaleon. Some ascribe this ordinance to Pope Mark. Of Cardinals. Why Cardinals were ordained. POpe Marcellus ordained in the city of Rome xu Cardinals for to baptize such as were converted from Paganism unto Christianisme, & to bury the martyrs, which suffered death for God's truth. In the year, etc. Christ. Massae. Polichron. Pope Silvester the first appointed the College of Cardinals to beautify and to set forth the honour and dignity of the church: Cardinals appointed to beautify the church. unto the which Cardinals (as the papists fain) the Emperor Constantine gave that same authority and pre-eminence, ☜ that the honourable order of the sage & prudent Senators of Rome tofore had. The number of the Cardinals. And Martin in his Chronicle saith, that there are fifty Cardinals of that holy College, that is to say, seven Bishop Cardinals xxviii Priest's Cardinals, & xu Deacon Cardinals: albeit the most holy father may at all times increase the number of those his spiritual children as he thinketh most meet for the advancement of the Apostilique see. In the year, etc. 315. Mart. in Chroni. joannes Laziardus. The aforesaid pope also made a decree, Of the condennation of Cardinals. that a Bishop Cardinal should not be condemned under lxxii witnesses: a priest Cardinal, not under lxiii witnesses: A Deacon Carnal, not under xxvii. witnesses. C. Praesul. 2. Qu. 4. Laziardus. Celest. The cardinals red hat: & what it signifieth Pope Innocent the third in a certain council holden at Lions made a decree, that Cardinals should for ever after wear red hats upon their heads, to put them in remembrance, that they ought to be ready at all times to shed their blood for the liberty of holy church for the catholic faith, & for the safeguard of the people. In the year, etc. 1193 joan. Laziard. joannes. Stella. Christianus. Massaeus. etc. Of Bishops. bishops ought to be choose without the consent of the clergy & of the common people. bishops seats highest. POpe Clement the first ordained, that no Bishop ought to be appointed by the clergy, but with the consent of the common people. He commanded also, that the bishops seat should be set in an higher and more honourable place than the seats and places of other. In the year, etc. 92. joan. Laziard. Chron. Pope Boniface the third commanded that the clergy and the people of the diocese should choose their own Bishop. A good law. In the year of our Lord. 605 Platina. sabel. Pope Gregory the seventh ordained, that no priest should take a bishopric of any lay man. If he did that he should be excommunicate and lose his bishopric. In the year of our Lord. 1073. Lib. Concil. Pope Boniface the fourth made a decree, Lay men may give no byshoprykes. that so long as the bishop lived no man should entreat of the new election of his successor, but differ the matter unto the third day after his death. In the year of our Lord. 106. Ranulph. Cestrensis. Pope Sixtus the first made a decree, Bishops admitted to their bishoprykes. of the pope. that if any byshopric were void, no man should presume to be bishop thereof, except he were first admitted unto it by the pope's letters. In the year, etc. 129. Chron. Angl. Lib. Concil. Pope Anacletus made a decree, that a bishop should be consecrated of no less than of three bishops, The consecration of Bishops. yea & those of the same province. For saith he an example of ordering bishops was showed unto the christians in james the lesser bishop of jerusalem, which was ordained & appointed Bishop of these three, Peter, james and john. But if the Metropolitan shall be consecrated, them must all the bishops of the province be present at his consecration. The consecration of the Metropolitan. In the year of our Lord, 101. Dist. 66 Cap. Archiepiscopus. joan. Laziard. jacob. Phil. Lib. Concil. On what day bishops shall be consecrated. The aforesaid pope also ordained, that bishops should not be consecrated, but on the sunday. 75. Dist. Cap. Ordinationes episcoporum. Pope Anicetus ordained that no archbishops should be called primates, but such as had special privilege granted them of the most holy father the pope: Primates. patriarches and that all such so privileged, might also be lawfully called patriarchs. In the year, etc. 169. Dist. 98. ca Nulli. Isuar. The bishops servants. Pope Lucius made an order, that a Bishop should have at all times and in all places attending upon him ii priests and iii deacons to testify both of his life and of his doctrine. In the year, etc. 258. De consec. Dist. 1. Cap. jubemus. Volat. Plat. Massaeus. D. Barns. Pope Evaristus ordained, that seven Deacons should attend upon the Bishop and keep him, Deacons attending on the bishop preaching, while he preached, lest the enemies of God's truth would accuse him wrongfully, and say, that he erred: again, that he should be heard with the more reverence & had in the greater honour. In the year, etc. 110. joan. Stella. Ranulphus. Cestrensis. Pope Calixte the second made a decree, that the church may neither choose an other Bishop, A scripture aptly applied. nor put him away, nor yet be obedient to the ordinance of any other bishop, so long as her proper bishop is a live, seeing that the Apostle saith: The wife is bound to the law of her husband, so long as her husband liveth. But when he is once dead she is loosened from the law of her husband, so that she may marry with whom she will, so it be in the Lord, that is to say, sayeth he, the church may choose an other Bishop, so that it be done Regulariter, that is, after the order & appointment of our mother holy Church. In the year, etc. 1120. Quaest. 7.5. Sicut alterius. This decree also is ascribed to Pope Evaristus. bishops residence. Lib. Concil. Pope Evaristus made a law, that without exceeding great necessity a Bishop might no more forsake his church, than the husband his wife. Math. v. For it is written, saith he: he that seeth a woman & lusteth after in his heart he hath commitadultery. In the year of our Lord. 110. Lib. Concil. A decree worthy to be observed What servants bishops and priests ought to have. Pope Innocent, the sixth made a decree that bishops and all other ecclesiastical persons should repair home unto their own houses and cures, maintain hospitality for the relief of the poor and suffer no idle nor loitering lubbers to remain in their houses, but only nourish such as are virtuously occupied, and apply themselves diligently to the study of the holy Scripture and to the reading of the ancient writers, that they might afterward serve in the church of Christ. In the year. etc. 1343 Chron. joannes Stella. Physician heal thyself. Pope Gregory the eleventh said to a certain bishop being absent from his bishopric: Thou bishop why goest thou not home to thy bishopric? The bishop answered again with a stout courage: And thou Pope, which callest thyself father of fathers, and the chief of all bishops which oughtest also to give example of doing well to other Bishops, prelate's and priests: why art thou so far from Rome and art not resident upon thy bishopric at Rome? In the year, etc. 1362. Albertus. Crant. joan. Stella. Chron. Pope Leo the second ordained, Archbishops paul free. that the Archbishops should pay nothing for their paul to the bishop of Rome, but have it freely given the. In the year, etc. 607. Albertus' Crant. Chron. Gluing of orders. Pope Anacletus made a decree, that no bishop should presume to admit any persons unto holy orders, that dwell in an other bishops diocese. In the year, etc. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena. All bishops bound to obey the Metropolitan Pope Anicetus made a law that when an Archbishop, which is the Metropolitan, should be consecrated: all the bishops of that province ought to be present, even as they all are bound to obey him. In the year of our lord. 159. Distinc. 66. Cap. ab omnibus phil. Berg. Pope Zepherinus decreed, No bishop condemned without the donsent of the pope. that a bishop called into judgement either of the patriarch, or of the Primate, or of the Metropolitan, should not be condemned without the authority licence and consent of the apostolic sea. In the year, etc. 208. jac. Phil. Bergom. Lay men may not accuse bishops. Pope Eusebius ordained, that no profane persons whom we call lay men, should presume to accuse or to call into judgement their Bishop. In the year, etc., 309. Lib. Concil. jacob. Philip. Bergom. D. Barns. Pope Innocent the first made a decree, that those bishops which sell prebends, benefices, deanryes, Abbotships, priorships, or any other ecclesiastical dignities, either Sacraments or sacramentals, as holy oil, chrism, hallowing of altars, bishops simoniakes etc., should be adjudged Simoniakes, and be punished as persons guilty of simony. In the year, etc. 408. Qu 1. Cap. 3. Si quis praebendas. Philip. Bergom ●oan. Stella. No secular person Bishop. Pope Hormisda decreed, that no secular person should be chosen to be bishop but one of the number of priests. In the year of our Lord. 514. Dist. 61. Cap. 18. In sacerdotibus. Suffragane Pope Iginius made a decree, that no Archbishop should condemn his suffragan but in the sight and hearing of other suffragans, A good law. and bishops of the same province. In the year, etc. 14. Ranulphus. Cestrensis. Polichron. Pope Theodorus ordained, that no bishop should meddle in the diocese of any other Bishops, but diligently look to his own cure. In the year. etc. 673. Lib. Concil. Christian. Massaeus. Pope Silvester instituted, Bishops only must hallow oil and cream & confirm children. Hallowing of churches that bishops only should hallow oil and cream, & confirm children. In the year. etc. 315. Chron. Platina. Pope Felix the third appointed, that bishops only should hallow Churches. In the year. etc. 486. Volat. Poli. Pantal. Pope Liberius ordained, that no bishop or beneficed man should forsake his flock for any persecution or trouble, though death should ensue, according to this saying of Christ: joan. x. A good shepherd giveth his life for his sheep. In the year, etc. 354. Anselmus Rid. Pope Antherus made a decree, A Godly decree. The translation of Bishops. that a bishop might be removed from one bishopric to another, if the necessity or profit of the congregation so require: but yet not without the authority and licence of the Bishop of Rome. In the year of our Lord. 239. Platina. Volat. Lib. council. The common people may not accuse their bishop. Math. x. Pope Pius the first decreed, that the common people should not accuse their bishop, nor the sheep their shepherd. For saith he, neither is the disciple above his master, nor the servant above his lord. In the year of our lord. 147. lib. Con. A decree worthy to be practised Pope Nicolas the first ordained, that bishops should not entangle themselves with worldly businesses, nor apply their minds to feats of war but give their whole mind to the study of holy Scriptures, to preaching and to prayer In the year of our Lord. 871. Quest. 23▪ cap Reprehensibile. Pope john the xxiii. decreed, that bishops should not give their minds to hunting. Bishops no hunters. In the year, etc. 1409. Dist. 34. Cau. Quorundam. Pope Eugenius the first ordained that bishops should have persons to punish such priests as offend. Bishop's prisons. In the year of our Lord. 650. Volat. Chron. Grat. Doc. Barnes. Schools maintained in every bishop's diocese. Pope Eugenius also, commanded that bishops in their Diocese, should diligently provide that there might be learned schoolmasters to trade up the Christian youth in good letters and liberal arts. Ex sinodo Eugenii. Lib. Concil. Pope Anacletus made a law, that Bishops should persever and continue still steadfast and diligent in setting forth the truth of God's word, A law worthy to be followed. though never so great trouble follow of it. For saith he, blessed are they, that suffer persecution for righteousness. In the year of our Lord. 101. Dist. 43. Scimus. joannes Hus, I. Husse. No spiritual person may have any temporal jurisdiction. whom the bloody papists, notwithstanding the emperors safe conduct, most cruelly brent unto ashes at the council of Constance (where, as some writ, were gathered together three M.ix. C. and xl. prelate's and their Uicares) affirmed openly and constantly, that it is not lawful for ecclesiastical persons to have any temporal jurisdiction. In the year of our Lord. 1415. Aeneas Silvius. Plat. Christ. Massaeus. Bishops & priests apparel. Pope Paschalis being Bishop of Rome, there was a Council holden at Aquisgranum, in the which it was ordained, that no Ecclesiastical people should wear any sumptuous garments, nor rings or ouches upon their fingers, but bishops only, yea and that at such times only, as they say mass, and be in their Pontificalibus. In the year, etc. 827 Christ. Massae. Lib. Concil. A good decree. The Council Aureliane decreed that every bishop in his diocese should to the uttermost of his power make provision for such poor of the same, as have not whereof to find themselves: Again, as are sick and so weak, Provision for the poor that they are not able to labour for their living. Dist 82. Cau. Episcopus. A godly act In the Council Toletane the third, it was enacted, that at all bishops and priests tables, there should be no idle talk, nor telling of wanton tales, but reading, hearing and talking of the holy Scriptures. Lib. Concil. The form of the Oath, which the popish bishops use, at the time of their consecration: as it is specified, in the Pope's decretals: De juramento. C. Ego. How can such popish bishops be faithfully to their Prince, bethus' sworn to the Idol of Rome. I. N. Bishop from this hour forward shall be faithful to s. Peter, and to the holy apostolic Church of Rome and to my Lord. N. the pope, and to his successors that enter in according to the rule of the Canons. I shall not be neither in council nor in deed, that he should lose his life, or member, or otherwise be evil entreated. The council, which either by himself, or by letters, or by any messenger he shall open unto me, ☜ I shall declare it to no man unto his hindrance. The papacy of the Church of Rome, and the rules of the holy Fathers, I shall be an helper to defend and to maintain (my order being safe) against all men. Council. Pope's Legate Being called unto any Synod or council, I shall come, except I have a lawful let. The legate of the apostolic sea, whom I shall know to be certain, I shall honourably entertain both at his coming and at his departure or going away. The churches of the Apostles (at Rome) I shall visit every year, either by myself, or by some sure messenger, except I obtain licence (of the holy Father) to the contrary. So God help me, & these holy Gospels of God. After this, there was invented and received a newer form and manner of an oath, which the Bishops at their consecration swore to the pope, both larger and more to the purpose to stablish and defend the tyranny of the Romish Bishop. In this newer and later oath are these words contained. The papacy of Rome and the Regal or prince like honour and dominions of S. Peter, Is any good hope to be conceived of these forsworn Bishops. I shallbe an helper to retain and to defend against all men. The laws, the honours, the privileges and the authority of the Church of Rome, and of our Lord the Pope and of his successors, I shall to the uttermost of my power labour to conserve, to defend, to increase, and to advance. Neither shall I be, in council, in deed, or in affairs, wherein any sinister or prejudicial things of persons, law, honour, state and power shall be imagined and devised against that our Lord Pope, or against that Church of Rome, and if so be I know such things to be handled, devised, or procured of any person or persons, I shall hinder and let it to the uttermost of my power, and so soon as is possible with all convenient speed I shall signify it, and make it known to the same our Lord the Pope, or to some other, by whom it may come to his knowledge. The rules of the holy Fathers, the decrees, the ordinances, the sentences or judgements, the dispositions. the preservations, the provisions, and the apostolic commandments. I shall observe with all my power, and cause them also to be observed of other heretics, Schismatics and all such as rebel and strive against our Lord the Pope or his successors, I shall to the uttermost of my power persecute impugn and condemn, etc. Of Priests. POpe Anacletus ordained, priests preachers. priests honoured. Priests ordered. that there should be priests set in every city, town and village, to teach the people God's word, and to minister the Sacraments. He ordained also, that priests should be honoured above all men, and that they should not be vexed or toubled but borne withal, and reverenced of all men: Again, that when any priests were made, they should be solemnly & openly made. In the year, etc. 101. Lib. Concil. Plat. Fascic. Temp. jacob. Phil. D. Barns. Slanderers of Priests The aforesaid Pope also made a decree, that all such as backbite or slander any priest, should be excommunicated. For saith he, he that slandereth a priest, slandereth Christ. For priests without doubt are Christ's. Nolite Tangere Christos meos. The degrees unto priesthood. Lib. Concil. Chroni. Pope Gaius made a decree, that none should be made a priest, except he were first a doorkeeper: secondly a Reader, thirdly an Exorciste or conjuror: four, an Acholite, a lighter & carrier of candles: fifthly, a Subdeacon: sixtly, a Deacon: & seventhly, a priest: and finally a bishop, if he can come unto the promotion. In the year, etc. 384. Chron. Plati. Fasc. Temp. D. Barns. Some ascribe this decree to Pope Stephen the second. Grat. joan. La. Priestishe orders. Pope Siricius ordained, the priestishe orders should not be given altogether at one time, but at sundry times. In the year, etc. 389. sabel. Plat. joan. Lazia. 77. Dist. Cap. In singulis. The day for priestish orders Pope Gelasius the first commanded the only priestishe orders should be given only four times in the year, yea and that on the Saturday. In the year, etc. 494. Volat. Isidor. D, Barns. Pope Boniface the first instituted, The age of priests. Luke. iii. that no man should be made priest before he be, thirty. years old. For Christ saith he, was thirty years old before he took on him the office of preaching. In the year, etc. 425. Sigebert. Sabel. Chron. Pope Zacharias notwithstanding made a decree, that if necessity requireth, priests should not only be made at xxx years old but also at xxv In the year, etc. 752. Dist. 79. Cap. Si triginta. Pope Siricius, Who may not be admitted to priesthood. of whom we spoke afore decreed, that all those men that have been twice married, or else have married a widow to wife, should by no means be received unto the order of priesthood. Isidor. Plat, Albert. Krantz. Pantal. Pope Gelasius the first, of whom also we spoke afore, ordained likewise, The pope's dispensation maketh all things lawful. that none which were twice married, should be admitted unto ecclesiastical orders, without the bishop of Rome's dispensation Chron. joan. Stella. D. Barns. Pope Anastasius made a law, This seemeth to be borrowed out of the old law. levit. two. i that none which was lame or maimed, or wanted any of his members, should be admitted to be a priest. In the year, etc. 404. Grat. Sabel Plat, Polydor. etc. Letters testimonial The aforesaid pope made a decree, that no strangers, & specially such as come from beyond the seas, should be admitted unto the clergy, except they brought with them a testimonial signed with the hands of five bishops. 37. Dist. ca Extraneo. joan. Laziard. Would God this law were observed among us in these our days. Pope Pelagius ordained that no man should be admitted unto the ministry, which either of ambition, or else for worldly lucre and easy living desireth to come unto it. In the year, etc. 552. Christ. Massaeus. Pope Hilary the first made a decree, that no man should be admitted to be a priest, A Godly law. except he were both well learned and well mannered. In the year of our Lord. 465. joan. Stella. Dist. 55. Cap Penitentis. No murderer may be a priest. Pope john the ninth ordained, that if any man had committed murder, the same should never be admitted to receive holy orders. Again, if any priest were found guilty of that fault he should be irregulare, and never after be received into the ministry. In the year, etc. 904. Dist. 5. C. Miror. joan Stella. Pope Zepherinus decreed, Both priests & Say men ought to be present at the election & admission of spiritual ministers. No defamed person▪ may be a priest. Who may not be admitted unto priesthood. that when a bishop should make either deacon or priest, both priests & lay men should be present. In the year, etc. 208. Phil. Bergom. Pope Innocent the first ordained, that no defamed person should be admitted to be a priest. In the year, etc., 408. Dist. 50. Cap. Canon's. Phil, Bergom. Pope Zozimus ordained, that no gelded person, nor bond man should be made a priest, except he were first made free of his Lord. In the year, etc., 424. Fasc. Temp. Chron. But this constitution of the bishop is evil kept of certain men, saith joannes Laziardus. ☜ For now a days, (saith he) not only bondmen, but also bastards and whores children, are received into the ministry, and have the government of parishes committed unto them, and they also bestow the patrimony of Christ upon whores at their pleasure. Priests no tavernhunters. Deacons may minister the The aforesaid pope made also a decree, that priests should be no tavernhunters, nor yet sell wine themselves. He ordained again that a deacon should not presume to minister the sacrament of Christ's body & blood to the people, if either bishop or priest were present. Communion in the absence of a priest. Dist. 93. Cap. present praesbitero. Phil. Bergom. Pope Anicetus forbade first of all, priests to have beards, priests beards forbidden. or to wear long side hear. In the year, etc. 159. sabel. Lib. Concil. Petrus de natal. Some ascribe this decree to pope Anacletus. Plat. Poli. Massaeus. Pope Anicetus also commanded, the priests crowns should be shaven, priests ●●●wnes commanded. not four cornered, saith he, like unto Simon Magus but as round as a bowl like unto Simon Petrus: ☞ to put the priests in remembrance that they should despise this world, and set all their minds upon the heavenly crown. Petrus de nat. Christ. Massae. D. Barns. Pope Zacharias invented the priest's apparel. priests apparel. In the year, etc., 752. Chron. Achil. Pope Benet the third commanded, that priests should walk in an order, & wear apparel meet for their degree. In the year, etc.▪ 863. Fasc. Temp. Chron. Pope Gregory the fourth in a certain council ordained, that all the clergy both bishops and priests should lay a side all costly apparel & by no means wear rings, precious stones, gold, silver or any such like sumptuous ornaments, but rather homely & sober apparel after the example of Christ & of his apostles. In the year. 846. joan. Tit. in Chro. Galliae. Plat. Pope Pelagius the first ordained that priests under pain of deadly sin should say Matins appointed for the day. Matins of the day. In the year, etc. 580. Dist. 19 Cap. Elutherias fra. joan. Stell. Pope Vrban the second ordained likewise the priests should say every day our lady's Matins openly in the church: Matins of our Lady. & that upon the saturday the whole service should be of her. In the year, etc. 1086 sabel. joan. Stella. Nauclerus. Guil. Durand. Polichron. Pope Anastasius the second made a decree, that no priest should omit the saying of his divine service, Divine service. except it be mass, although he be never so much out of charity, and never so greatly stuffed full of rancour and malice against any person▪ In the year. etc. 498. joannes Laziardus. Celestinus. Pope Innocent the second decreed, that no man should strike a priest. For it is written, A priest striker is accursed. Psal 105. saith he: touch not my anointed. If any man contrary to his commandment did presume to smite the anointed priest, he pronounced him excommunicate ipso facto and accursed, & that by no means he should be absolved (except he stood in danger of death) but only of the pope of Rome. In the year of our Lord. 11●1. Causa. 17. Quest, Si quis. joan. Stella. Chron. Pope Evaristus enacted, that priests should not be disquieted, Priests not disquieted▪ but honoured. nor evil entreated of the laity, but that they should be had in high reverence and honour. In the year▪ etc. 110. Isidor. Tem. 3. Conc. Polid. Pantaleon. Pope Pontianus ordained, that priests should be accused of none, Priest's accusers. but only of priests and bishops, In the year, etc. 230. Gratian. Isidor. polidor. Pope Fabian also made a decree, that neither priests should be admitted to accuse the laity, Accusations nor the laity the priests. In the year of our Lord. 242. Caus. 2. Qu. 7. Sicut. Pope Calixt the first ordained, that in the accusation of a priest no suspicious persons, or of evil name and fame, either any such as be enemies to the priest, should be admitted to give evidence against him. In the year etc. 217. Quest. 3. Cap. 5. Accusatores joan. Laziard. Pope Alexander the first ordained, that the laity should have nothing to do with the clergy: Priests exempted from the jurisdiction of the temporal powers. and that the spiritualty should be utterly exempted from all the jurisdiction, authority and power of the secular rulers. In the year of our Lord. 119. Albertus. Crantz. Pope Caius made a decree, None with in holy orders may be convented before a temporal judge. that no lay person should presume to accuse or to call into judgement before a secular judge, either priest or any other that is within holy orders. In the year of our Lord. 284. jacob. Philip. Bergom. Pope Silvester the first commanded that no priest should be compelled to plead his cause before any secular person, or in any temporal court. In the year. etc. 315. Quest. 11.1. Cap. Testimonium. & Cap. Si quis. Pope julius the i made a decree also that a priest should not have his cause heard or pleaded before any temporal judge only. In the year etc. 338. jacob. Phil. Bergom. Lib. Concil. Pope Boniface the eight in a general council, priests free from payments to the temporality. The liberties of priests. ordained, that temporal Rulers should not charge the people with any kind of payments, if they did, that the priests should pay them none, except the Pope gave them licence. In the year. etc. 1190. Polidor lib. 17. Angl. Hist. Pope Nicolas the first ordained, that no temporal man, were he king or emperor, should have aught to do with those things that appertain unto priests. No payments for priests. In the year, etc. 871. Anselmus Rid. Pope Gregory the fourth made a decree, that priests should be free from all kind of worldly bondages, taxes. payments, A good and godly acts. etc. In the year etc. 846. Sabel. Platina. Pope Vrban the second enacted notwithstanding, that the priests shouldr pay tribute to the higher powers for the defence of their country, In the year. etc. 1086. cue, 23. Cap. Tributum. priests housen built nigh to the church and why. Pope Leo the ninth appointed, that the priests houses should be built nigh unto the churches, that the pastors might always be at hand, when the parishners should have need of them, and that the poor people, might know, where to have succour and relief in the time of their necessity. In the year of our Lord. 1049. Qu. 12. cap. 1. Necessaria. Nau. joan. Stella. D. Barns. Pope Simmachus ordained, What women may dwell in priests houses. that a priest should keep no woman in his house, except she were his kinswoman his mother, his sister, or his wife, whom he ought godly to govern. In the year etc. 499. Dist. 81. cap. Volumus. Volat. Pope Liberius made a law, A goodlaw john. x. that no priest should forsake his cure for any persecution or trouble, though death should ensue, according to this saying of Christ: A good shepherd giveth his life for his sheep. In the year of our Lord. Dispensations for no residence. 254. Anselmus Rid. Pope john the eight ordained that the priests, which were absent from their benefices without a dispensation from the Pope, should be compelled to return unto them, and there to be resident. In the year, etc. 887. joan. Laziard. Pope Simplicius ordained, that no clerk or priest should receive the investiture of his benefice or of his office at any laymen's hand. priests ought to be preachers and not singers. Priests either Simonsakes or fornicators ought to be deprived of their promotions. In the year, etc. 471. Ranulpus Cestrensis. joan. Laziardus. Pope Gregory the first made a decree in a certain council holden at Rome, that the Ministers of the altar should give their mind to preaching and not to singing. For, said he, while men seek a sweet voice in holy service, covenable life is set apart: and the singer with his manners hurteth the people, though with his voice he greatly delighteth them. In the year. etc. 590. Polichron. Lib. 5. Pope Victor the second in a certain council holden at Florence, ordained that all bishops and priests, which he proved guilty either of simony, or of fornication, should be deprived of their bishoprics, benefices, and all other ecclesiastical promotions and dignities. In the year of our lord. 1053. Pope Eleutherius made a decree that no priest should be degraded or put from the degree of his priesthood, The degrading of priests. except he were first lawfully accused and convict. For saith he, our Saviour knew well, that judas was a thief, and should betray him, but forasmuch as he was not accused, he put him not down, but all that he did in the mean time among the Apostles for the estate of his dignity, it was allowed, and stood firm and stable. In the year, priests talk at the table. etc. 177. Ranulp. Cest. lib. 4. In the council Toletane the third, it was decreed, that at priests tables there should be no idle talk, nor telling of wanton tales, but reading, hearing and talking of the holy scriptures. Lib. council. Of the single life of Priests. POpe Calixte the first made a decree that so many as would be made priests, priests marriage forbidden. should abstain from marriage. In the year, etc. 217. dist. 62. Cap. presbyteris. joannes. Stella. Philip. Bergom. Pope Siricius the first forbade not only the priests, but also the Deacons to marry. Deacons marriage forbidden. Subdeacons marriage forbidden. In the year. etc. 337. lib. Concil. Polyd. Pope Pelagius the second did not only prohibit priests and Deacons to marry, but also the Subdeacons. In the year etc. 580. Chron. lib. Con. Poly. Pope Gregory the i. because he thought it to much violence, The vow of chastity. cruelty and tyranny, to divorce such as came unto the ministry married, from their wives, ordained that from his time, none should be Subdeacon, unless he vowed chastity before. In the year of our Lord. 590. Chroni. Concil. Poli. notwithstanding the laws afore made took no effect among the priests, When the single life of priests took first place. until the time of Gregory the Seventh, which was the year of our Lord. 174. This Gregory the Seventh in a ceretayne council made a decree that from that time forward, it should no more be lawful for priests to marry: O Antichrist. and again, that such as were married already should be divorced from their wives. and if they would not forsake their wives, they should be deprived from their ministry, O tyrant and also from ecclesiastical promotions, so that it should not be lawful for a christian man to take them for spiritual ministers, or to be present at their ministration, by the rea, son of their continuance in marriages when notwithstanding our Saviour-christ sayeth: Math. nineteen. That God hath coupled and joined together: let no man separate and put a sunder. i Cor. seven. And the holy Apostle sayeth: To avoid fornication, let every man have his own wife, and every woman her own husband. Again, Wedlock is honourable among all men, Heb. xiii. & the bed undefiled. But whoremongers & adulterers God shall judge. Of this decree followed many & great inconveniences. ☞ For the priests by this means abstaining from lawful matrimony, abstained not from unlawful whoredom, & from other lewd parts of most detestable uncleanness, but defiled themselves with all kind of abominable living, unto the utter defacing both of themselves and of their ministry, in so much that the aforesaid pope was compelled to make a decree, that no man should hear the mass of any whoremonger priest: supposing by this means to fray away the priests from their whoring, The filthy generation of the wifeless papists which notwithstanding from that time unto this hour again, hath grown up unto such an height in the kingdom of the pope, that among the very Turks, jews, Saracens, and such other miscreants, the like fornication, whoredom, adultery, incest, sodomitry and all wicked kind of most detestable dissolution of lewd life not to be found, as is at this present proved to be exercised of the unchaste generation of the popish wifeless priests, unto the great infamy and slander of the christian profession. Pope Innocent the second in the council Remense made a decree also, the Subdeacons should live continently and without wives. In the year, etc. 1131. Dist. 18. Cap. Decrevimus. joan. Laziard. He ordained also, that not only Subdeacons, but also Deacons and priests should profess chastity and live wifeless under pain of deprivation of their benefices and all other ecclesiastical promotion. wifeless life under pain of deprivation. Chron. Lib. Concil. joan. Stella. Pope Vrban the second likewise made a law, that if any man, after he was made Deacon, did marry: the same should be deprived of all his benefices, and all other spiritual dignities. In the year, etc. 186, Disti. 32. Cap. Eos qui. joan. Phil. Bergom. Pope Theodore bearing rule in the time of the Emperor Constantine the fourth, Why marriage is freely permitted to the priests of the east Church, & denied to the priests of the west Church. a council was gathered, in which it was decreed that the priests of the Grece and of the east church should be at liberty to marry, and to have their own lawful wives, because of the great heat that is in the country: but to the priests of the West parts marriage was utterly denied, as unto persons, A wise reason and substantial. which dwell in a much colder country, & therefore less needful of marriage. In the year, etc. 936. Chron. Ang. Pope Paschalis the second bearing rule Anselme Archbishop of Cantorbury in the second year of the reign of King Henry the first, Monk Anselme the pope's proctor for the simple life of priests in England. King of England, which was in the year of our Lord. 106. gathered together at London a Satanical swarm of shameless shavelings and condemned the honest and Godly marriage of priests, forbidding all spiritual ministers from henceforth to keep the company of their lawful wives, The fruits of the single life of priests. or after that time to have any thing to do with matrimony but to live a single and wifeless life. The devilish decree of that Antichristian archbishop, made of many Godly married priests, such a monstrous multitude of vile stinking, and abominable Sodomites, that the aforesaid Anselme was compelled to make a decree also against those Sodomites, commanding that all Sodomitical priests should openly be accursed in the churches every sunday throughout the year. And afterward such great inconveniences grew of the publishing of this most detestable sin of Sodomitrye (for by this means it began to be known & to be practised not only among the clergy, but also among the laity) that he was compelled to revoke & call back again this his wicked decree of publication, and from henceforth no more openly to accurse those Sodomitical monsters. Lib. Concil. Pope Honorius the second willing perfectly to stablish that wicked decree of the single life of priests begun by that Antichrist Anselme in England, Note this history. sent a certain carnal Cardinal called joannes Cremonensis into this realm, which called together here at London also a great council at the which were present two archbishops, xxiiii. Bishops, and forty Abbots, besides an innumerable multitude of the clergy. In this council, besides other things he most grievously inveighed against the marriage of priests: and among other his words he said: that it was a shameful matter, and an exceeding great abomination for a priest to rise from an whore's side (for so he called the priests lawful wives) and immediately to go and make God's body. But notwithstanding God willing to show, The practice of wifeless papists what chaste and continent fathers these adversaries and forbidders of priests matrimony are, the aforesaid Cardinal even the very same day wherein he had not only condemned the most Godly and lawful marriage of priests, A knack of knavery. but also devoutly sung mass, was taken with an whore in his bed the next night following and so with shame enough took him to his feet, and with all haste fled away to Rome unto his holy father, not so much as once bidding his friends here in England farewell. A fruit worthy such a chastity It was not unaptly answered of King Richard the first, to a certain priest called Fulco, King Richard the first which said to the King on this wise: King to thee I say in the name of god almighty, that thou marry soon thy three evil daughters, lest some worse hap thee befall. Thou liest hypocrite, quoth the King: for daughter have I none. Yes said the priest: Thou hast pride, covetousness and lechery. Then answered the King: My pride I give to the templares and hospitalers: my covetousness, to the white monks, and my lechery to the prelate's of the church. In the year of our Lord 1124. Ranulp. Cestrensis. Poly. in hist. Ang. Chroni. The marriage of priests allowed. i, Tim. i. Titus. i. Of the marriage of Priests. POpe Silvester the first ordained degrees in ecclesiastical orders, and decreed, that every priest should be the husband of one wife only, according to the doctrine of the holy Apostle. In the year of our Lord. 315. Sabel. Plat, joan. Phili. Bergom D. Barnes. Polydor. Pope Gregory the first restored marriage again to the priests, which he tofore had denied unto them, priests marriage restored. when he saw how many grievous inconveniences followed of that most wicked decree of the single life of priests. In the year, etc. 590. S. Huldrichus in epist ad Nicol. Papam. Pope Constantine the second, whom the seditious, tyrannical and superstitious papists did afterward violently depose, Marriage restored not only to secular priests, but also to monks, friars, nuns, etc. cruelly thrust into a monastery, as into a prison, and most unmercifully put out his eyes, gave liberty not only to secular priests for to marry, but also to Monks, Friars and Nuns, that they by this means avoiding whoredom, might the more quietly give their mind to the study of Godliness. In the year of our Lord. 769. Chroni. joan. Laziardus. Cestrensis. Pope Gregory the third being Bishop of Rome, the Emperor Constantine perceiving the great abomination and to much uncleanness of life, that reigned among the monks & Nuns thorough the vow of their unchaste chastity, Monks & nuns setat liberty to marry. monasteries made houses for the service of the common weal. set the Monks and nuns at liberty, commanding them rather to marry according to God's ordinance, than so filthily and wickedly to live, & made of their monasteries, houses necessary for the common weal. In the year, etc., 741. Chro. Sebast. Franck. Christ. Massaeus. Pope Pius the second tofore called Aeneas Silvius, was wont to say, that there are many causes, why marriage should be taken away from the priests, A worthy & a Godly saying. but there are many more urgent, weighty and necessary causes, why it ought freely to be restored to them again. In the year, etc. 1458. Chron. joan. Laziardus. Plat. Pope Peter, as they writ, whom jews the Emperor made bishop of Rome, A man first Friar. and afterward Pope had a wife living & was married. before he was choose pope, made himself a grey friar without the consent of his wife, called joan the daughter of Matthew de Corbario. When this Peter was chosen & consecrated Pope, his wife claimed him to be her true and lawful husband, and desired of the Emperor and of the bishops that they might live together again as man and wife. Which thing brought into question, judgement was given, that she ought to be restored unto him. Thus the woman obtained again, her husband, although before first a professed Friar, and afterward a consecrate pope. joan Laziard. Pope Leo, the ninth is not so grievous an enemy, priests may lead about with them their lawful wives. i Cor. x. to the marriage of priests, but that he granteth that priests have power to have wives and to lead them about with them, being moved with these words of Saint Paul: Have not we power to lead a sister to wife, as the other Apostles do, and the brethren of the Lord and Cephas. Pope Innocent in his decretals, priests married offending are worthy to be grievously punished. writeth, that those priests which have wives of their own after the manner of the country where they dwell, are grievously to be punished, if they do break their Wedlock. Pope Paul the second many times grievously complained of the heavy yoke of priests constrained chastity, and was full determined, if God had spared him longer life, to have taken away that wicked decree of the single life of priests, and to set marriage again at liberty as certain write. The vow of matrimony. More largely of this matter thou mayest read in my book of Matrimony, whether I send thee most gentle reader. Of this matter also in our English tongue very learnedly and truly have written M. D. Barnes that constant & glorious martyr of Christ, doctor Poinet sometime bishop of Winchester. M. George joy, etc. Of the vows and that the vow of chastity hindereth not him from marriage, which hath not the gift of continency. POpe Celestinus the third gave licence to the Emperor Henry the fift if that name, The vow of chastity dispensed withal. to marry & take unto wife a certain vowesse or professed Nun, called Constantia the daughter of Rogerius king of Cecilia, In the year etc. 1188. Mar. Polonius. joan. Laziardus. D. Barnes. The vow of chastity dissolveth not marriage Pope Theodorus made a law, that if any man chanced to marry, after that he hath vowed chastity, he should not be divorced from his wife, but that his marriage should stand in full strength, and virtue, notwithstanding the former vow. In the year of our Lord. 902. Disti. 27. capit. Si vir votum. Bergom. There was an abbot at reading, whom men for his perfect living called abbot saint. Abbot saint married. This man being in danger of a certain disease, by the reason he had no wife, sent unto the Pope, desiring him to dispense with him for his vow. And the Pope dispensed with him and gave him licence to marry a wife, but under a condition, that it should be secretly done, and not in fancy ecclesie. D. Barnes. in Libro. De coniugio sacerdotum. Saint Cyprian being demmaunded, Epist. xi Lib. i what should be done with those religious persons that could not keep their chastity, as they had vowed, answered on this manner: Thou dost ask what we do judge of those Uirgines, which after they have decreed to live chastely, are afterward found in one bed with a man. Of the which thou sayest, that one of them was a Deacon. We do with great sorrow see the great ruin and fall of many persons, S. Cyprian licenseth vowesses to marry if they cannot continue. i Cor. seven. which cometh by the reason of such unlawful and perilous companying together. Wherefore if they have dedicated themselves to Christ out of faith to live purely and chastened: then let them so remain without any fable, and strongly and steadfastly abide the reward of Uirginitye: But if they will not abide, or else can not abide: then is it better to marry than to fall into the fire of concupiscence. And let them give unto the brethren and systern none occasion of slander. etc. Some affirm, saith S. Austen, that such as marry after they have vowed chastity are adulterers. In lib. de bono eoniu. Dist. 17. Ca Quidam. Gregori. 27 Q two. Ca sunt qui. But I say unto you that they sin grievously, that separate and put asunder such. There are that say, that for religion sake marriage ought to be dissolved and broken. But we must understand, that although man's law hath granted this yet the law of God hath forbidden it. For he that is the self truth saith: Whom God hath coupled together, Math. nineteen. let no man separate. He saith also: It is not lawful for a man to put away his wife, except it be for fornication. Who then may speak against the giver of this law? In evil promises break thy faith, in a filthy vow change thy determination. xxii. Q. 4. In malis. That thou hast uncircumspectly vowed, look that thou perform not. For that is a wicked vow and promise, that is accomplished with sin. If any man swear or promise any thing contrary to faith and charity, P. Lomb. Sent. lib. iii which being kept should turn into a worse end: it is rather to be changed than to be fulfilled. Would God sayeth S. bernard, In Epist. ad Senon. that they which cannot live chaste, would give over the single life, that they might not burn, it were without doubt better to marry than burn and to be saved in a low degree than to live worse in the noble state of the clergy. Of Benefices and Prebends. POpe Gregory the tenth gathered a counsel at Lions six hundred bishops and a thousand Prelates: wherein it was decreed, No man ought to have spiriall promotion with cure, but priests only & those worthy and able. Tithes. Multitude of benefices condemned that no person should have any spiritual promotion with cure, except he were first of all a Priest, and also able to discharge it. Moreover that no man should from thenceforth pay his tithes, where he listed, as the use was tofore, but that all tithes be paid to the mother church of every diocese. Again: that it should not be lawful for any priest to have more than one benefice with cure. Item, it was decreed in that council, that all persons and Uicares should be called for ever after, Priests, and no more Prelates. In the year of our Lord. 1271. Ranulphus Cestrensis. Chronica. Angl. Persons & vicar's must be called priests and not prelate's as tofore. Pope Calixte the second ordained, that no lay man under pain of the great curse should meddle with the tenths, oblations or houses of the Priests, nor with the goods of any bishop that dieth. In the year of our Lord. 1120 joan. Laziard. This law is now out of use. The aforesaid Pope also made a law, that that bishop or priest which leaveth his benefice, and is not resident upon it to do his duty, should be taken for an adulterer. Plat. Antonin. Pope Evaristus decreed that a bishop or priest may no more forsake his benefice, None residences condemned. than a married man may forsake his wife. ☜ For saith he, he that seeth a woman and lusteth after her in his heart, Math. v. hath committed adultery. In the year. etc. 110. lib. Concil. Chroni. Pope Clement the fourth condemned the pluralities both of benefices and prebends, Pluralities of benefices condemned. A worthy act of the Pope. in so much that when he heard, that a certain Priest being his nephew had three prebends, he compelled him to choose one of the three which he would, as for two of them he should surely forego. And when his friends did instantly desire him, that he would not only suffer his nephew to enjoy all those three prebends still but also give him other livings more and greater in consideration that he was his kinsman: the Pope answered, that he would rather lean unto God: Note the answers of the pope for they be good and godly. than unto flesh and blood: adding, he knew right well that God would have the church goods so bestowed, that they might not only be put to good and Godly uses, but also that many might live of them, and not one man alone to have the livings of many Again he said: He is not worthy to be the successor of Peter, which would rather follow the fond fancy of carnal kindred, than the rules of Christ and of godliness. In the year, etc. 1265. joan Laziardus. ☞ Pope Victor made a decree, wherein he condemneth the pluralities of benefices. In the year, etc. 198. Henricus Prim. Pope Vrban the second held a council, One priest one benefice wherein it was decreed, that no spiritual person should have benefices in divers places, but that one priest should be content with one benefice In the year, etc. 1086. Lib. Concil. Christ Mass. Pope john the xxii. ordained many good things against the pluralities of nefices. In the year, etc. 1302. Chron. F●scicul. Temp. Pope Gregory the 9 being Bishop of Rome William. bishop of Paris, after long disputation had of the ambition of the insatiable covetousness of the priests, A disputation against the pluralities of benefices at Paris. concluded with the consent of many godly learned men, that it is a deadly sin and a thing damnable before god for a priest to have two benefices. In the year of our lord. 1225. jacobus. Mayer in Chron. Fl. Pope Vrban the second, priests ought to be resident upon their benefices. of whom we heard afore, did not only make a decree that every priest should have but one only benefice, but also that he should be resident continually upon the same, diligently feeding the flock of Christ with the word of God, and with hospitality Chro. Christ. Massae. Pope Adrian the first ordained that no priest may forsake one benefice to take another. Permutations of benefices condemned. In the year of our lord. 796. Plat. Volat. Pope Boniface the third decreed, Secular persons ought not to give spiritual promotions by the pope's law. A good decree but not observed. God grant that this may once take place in England. that priests should take no ecclesiastical promotions at a lay man's hand. In the year, etc. 605. Quaest. 16. Cap. 7. Pope Vrban the second ordained that no ecclesiastical promotion should either be received or given of secular persons. Christ. Massaeus. Pope Alexander the second made a law, that all ecclesiastical orders & promotions should not be sold, but freely given to such as are both learned and godly. In the year, etc., 1063. 1. Quaest. 3. Ca Episcopus. Pope Innocent the sixth ordained, that ecclesiastical benefices should not be given, but to such priests, as are worthily commended both for their life & doctrine: and that all prelate's and so many as have benefices should not lurk abroad in corners, but that every man should get him home to his own benefice under pain of excommunication. For he said, that every shepherd ought to keep his own sheep, and not to commit the custody of them to an hireling. In the year of our Lord. 1343. Plati. jacob. Phil. A noble act, & worthy to be followed. Pope Benet the twelfth made a law, that benefices should not be given to unworthy persons: and he himself deprived many priests of their benefices, because they were unlearned, and of a lewd life. In the year, etc. 1317, joan. Laziardus. Fascic. Temp. Pope Boniface the third decreed, that all such as go about to obtain either bishopric or benefice thorough favour or gifts, A common practise. should be excommunicated and put out of Christian men's company. In the year, etc. 605. Chron. Plat. Pope Boniface the ninth for the enrychment of S. Peter's treasury ordained that every beneficed man should pay to the chamber of Rome at the first entry of his benefice, Payments for benefices to the chambers of Rome. half the yearly revenues thereof. To this decree all obeyed except the english nation, which would not suffer the bishoprics only to stand bound to this ordinance of the Pope. In the year of our Lord. 1379. joannes, Stella. joannes Laziardus. In the Council held at Nice, it was decreed that no beneficed man either for desire of worldly honour, or for lucre's sake, aught to give over his first benefice to take a greater and a richer. Histor. Eccles. Plat. Of the Impropriations of benefices. POpe Adriane the first ordained the impropriations of benefices and granted this privilege unto the Monks, Canons, Nuns, etc. that they might enjoy the tenths & fruits, which tofore the time that lay people paid (as right is) to their own pastors & preachers for the sustentation of their living, and for the relief of the poor. And these tenths and fruits the aforesaid pope most unjustly and tyrantlike took away from the true owners, and gave them to the cloisterers unto this end, Why benefices were impropriate to the cloisterers. that they might be the more without care and thought taking for their living, and so the more freely attend upon their religion: again that they should be the more able to maintain hospitality, and to succour the poor, In the year of our Lord. 796. Petrus Blesensis. Moreover the aforesaid pope granted, that whatsoever spiritual promotions or livings belonging unto the ministry, The freedom of the cloisterers. came once into the cloisterers hands, they should not only retain and keep them still as moytemain, but also be free from the payment of tenths for the same unto any ecclesiastical person for ever after. But against this privilege of the Pope, Petrus Blesensis, sharply wrote unto the white monks of that time on this manner. By the testimony of the holy Scripture, tenths are the tributes of the needy souls. And what an immunity or freedom is this that ye have against all right, that ye should be exempted and set at liberty from the payment of ●ythes, Note well. whereunto the lands were bond, before they were yours: which also hitherto have always been paid to the Churches▪ not by the means making of any persons, but because it was due to the Church in that it is land. Now if the lands become into your possession, why should an other man therefore lose his right? For by the common law the lands are come unto you with all manner of charges. ☜ Wherefore then unto the great damage, hurt, injury and wrong of other men do ye procure your lands and pastures to be privileged, that by this means ye may take away an other man's right against all equity and justice, against all right and conscience? Did not Abel offer to the Lord the first lynge of his Sheep? Are ye more righteous than he, which was the first righteous of all men, that ye should lift up yourself against the justice of God? By his prophets God commandeth, Gene iiii. Malach iii. that the tithes should be brought into his barn: but ye command that they should be carried away from his barn. What will our impropriatours say to this The righteous law of God commandeth, that the tenths should be paid to the Levites: whereof it necessarily followeth, that he doth resist the ordinance of God, that goeth about to take way from the Ministers of the Church their right of tithes, etc. And a little after he saith. Whatsoever privileges be granted unto you of the church of Rome: yet do I not think that it is expedient for you to do any thing that is against your conscience, Note well. or to usurp the thing which is none of yours, what if ye had a commandment from that see of Rome, that wheresoever ye find Clerks, priests or monks riding, it should be lawful for you to unhorsed them and to set them besides the saddle, They that pay no tithes to their pastore, because their lands are impropriate, are thieves, robbers, st●alers and committers of Sacrilege. Acts, v. yea and to retain the horses unto your own uses? Were it right and according to good conscience that ye should thus do? What difference is there, whether ye take away the horses or the tithes, but that the tenth is a spiritual matter, and therefore it is a more grievous sin to steal away the tithes than the horses, yea it is plain sacrilege, and an utter robbing of god and of his Ministers? When God commandeth that tithes should be paid, who can give a dispensation contrary to his commandment? When the law of God commandeth one thing, and man's madness willeth the contrary: in this point we must obey God more than men. And when there be two laws, an outward and an inward law: verily the inward law ought to prevail and take place before the outward law evermore: and that which a pure and clear conscience saith unto me, aught more to be regarded, than the outward commandment of any man, yea it ought to put away and to make of no force all manner of indulgences, privileges, grants, immunities, liberties, freedoms, etc. Whatsoever they be that man granteth. If the Children of Israel at the commandment of the Lord for recompense of their long service, which they did to the unthankful Egyptians, took away from them their vessels of Gold & Silver: yet is it not meet, that you should draw this unto your purpose, except ye be able to show, that the Lord hath commanded you thus to do, again, that you have long served us as Egyptians. It is therefore better for you and more seemly, that you cast away this your covetous ambition, Exo. xii. which greatly disgraceth the titles of your holiness, and that you cause the people no more thus to speak evil of you, and to be offended with this your doings for the unjust retaining of transitory things. Woe be unto them, by whom offence cometh. Neither be ye of this opinion, Mat. xviii. that your condition or state of living should in any point be hindered through the restitution of other men's goods. For if any thing be diminished by this means of the temporal commodities and profits, the devotion of the people, which is now greatly decayed toward you, shall recompense all that double and treeble. But if in this behalf ye show your selves stubborn and froward, and will by no menaes be blowed: A worthy godly & zealous man. we will excommunicate and curse all them, that either shall give or sell unto you any thing, whereof the right of tithes should come to the Ministers of God's word, and we will also cry unto the heavens and we will appeal unto the throne of the high judge, that this bond of excommunication be not loosened, till a redress be had etc. Petrus Blesensis Ba●honiensis Archidiacows, in Epi. 78. Of Tithes and offerings. POpe Vrban the first ordained, How the church goods ought to be spent. that the oblations of Christian men should none otherwise be spent, than in use of holy church and in help of the needy Christians. For they are, saith he, the vows of the christians & the price of sin. In his time the church of Rome began first to have lands and rents, and with the profit thereof the aforesaid Pope found Notaries and clerk to write the lives and acts of the holy Saints. Before this time holy church, that is to say, Bishops & priests lived as the Apostles did, and received only money to the use of the poor and needy Christians. In the year of our Lord. 222. Ranulphus Cestrensis. The mind of Gregory concerning the bestowing of the church goods. Chronica. Pope Gregory the first ordained that the goods of the church should be divided into four parts: The first, to the bishop, to find himself and his family, and to maintain hospitality for the relief of such as are in necessity. The two. to the clergy. The third, to poor men. The fourth to the reparation of the churches. In the year etc. 590. Polichron. The law for tenths paying. Pope Paschalis made a decree that the tenths should be given to the priests. In the year, etc. 827. Qu. 19 cap. 1. Decimas a populo. Against temporal men's possessions of tenths. Pope Gregory the Seventh made a straight law, that no temporal man should possess any tenths that be due to the church. In the year, etc. 173. Qu. 5. cap. 16. Decimas. He pronounceth all such guilty of sacrilege and in danger of everlasting damnation, that withhold any tithes from the priests, be they either bishops or kings, or any other persons. The tenths saith he, must needs be paid according to this saying of the prophet Malachy: See that ye bring in all your tithe into my Barn, Mala. 3. that there may be meat in my house. Pope Calixte made a decree that if any Prince or other layman took upon him either the disposition, A lay-man retaining church goods is a committer of sacrilege. or the rule, or yet the possession of any church goods, he should be adjudged, and taken for a committer of sacrilege. In the year, etc. 217. Caus. 6. Q. 7. Si quis. Pope Gregory the Seventh made a decree that the people when they come to Mass, Hereof came the. 4 offringdaiss as it may seem. should not come empty handed, but offer somewhat, and specially at principal feasts, because it is said in the law. Thou shalt not appear empty handed before the face of the lord thy God▪ In the year of our lord. 173. Dist 32. Cap. praeter. In a Council holden at Rothomage, Exod. 23. tenths paying. it was enacted, that all manner of tenths either corn or cattle, or of any other thing, should be duly and truly paid to the priests. If any did withhold their tithes, after they were monished of it, once, twice, or thrice, & will not amend: the decree is, that they shall be accused, till they have made worthy recompense and due satisfaction. cause. 16. Q. 7. C. Omnes deci. Of Monastical sects and first of hermits. The first beginning of hermits. POpe Sylvester the first, bearing rule, the hermits first of all began, and inhabited the wilderness & solitary places. The aforesaid Sylvester had them in great reverence, and confirmed their order. In the year, etc. 315. Ex libro germanico. Of the hermits of Antony's order. Antony the first Eremite. POpe Sylvester, the aforesaid being bishop of Rome, Antony a man unlearned, and notwithstanding famous in godly conversation and notable in working miracles, began a straight and solitary life in Egypt. He was the first Eremite: his meat was only bread and water, and he used daily to fast until Sun set. He went willingly unto the wilderness, where many resorted unto him, which made him their abbot. S. Jerome saith that he wrote seven. epistles or letters in the Egyptian speech, full of Spirit and mysteries, which afterward were translated into Greek. Antony's diet & life. Athanasius, bishop of Alexandria writeth his life in a complete book. He died at Thebaida, the 357. year after Christ's birth, Antony's app●rell. The life of An●hon● and h●● brethren. the 105. year of his age. The aforesaid Antony with all his brethren went in grey clothing and did eat herbs and roots. They fled all company of men. Some say, that they fled into the wildernesses of Egypt for the avoiding of persecution and there lived together with great love, giving themselves to spiritual meditations, and heavenly contemplations, that by this means they might the better have an eye unto gods works, and so offered up to God with a free spirit, and a pure & perfect love, serve him in holiness and righteousness all the days of their life. This Antony hath had, and yet hath in divers countries where the sects of Antichrist reign, many Apes, which have laboured to counterfeit him, but notwithstanding so far from the faith, Antony's Apes. The diversity of Antony and of our hermits. life, and manners of Antony, as darkness is contrary to light▪ and belial to Christ. For where as antony fled into wilderness, that he might serve God with the more free conscience, and be the less led away with worldly vanities, and carnal concupiscences: his Apes and counterfaiters run peaking into corners, and dwell in some out corner or hole, only to eschew labour, and to live idly, not being content with herbs and roots, as antony was, but faring deliciously, not of their own travail and getting, but of the labour of other men's hands. and of the sweat of other men's brows, contrary to this commandment of GOD given by the psalmograph: Psalm. 128. Gene. iii. Thou shalt eat the labours of thine own hands: Again, In the sweat of thy face shalt thou eat thy bread, till you return unto the earth. For earth thou art, and unto earth thou shalt again be turned. And whereas Antony and his company fled the company of all men, because they would not be corrupted with their lewd manners, Antony's Apes frequent nothing more than the fellowship of men and women, easy to be found in field, in village, in town in city, in noble men's houses, in poor men's cottages. They leave no place unsought, where any thing is to be gotten. Again, whereas Antony and his brethren went in homely grey clothing they now wear a black garment with a blue cross thereon. In this apparel, in their long hear and beard in their hat and staff, in their scrip or wallet, in their midnight rising and few orisons pattering, doth all their whole religion consist. S. Antony's fire. They have a Fraternity, wherein they menace and threat folk with saint Antony's fire: yea they have brought the matter so far, that in some parties they have pigs fatted for them, and given for fear of Saint Antony's fire, and that their swine and cat-tail may the better prosper, and become the more fruitful, with the which pigs these Antichristian Antonians fat their own paunches, and make the common people their laughing stocks. Histor. tripart. 2. cap. 21.503. 1 cap. 13. Hier. Polid. de invent. rerum. 7. cap. 1. Pantal. Lib. germ Of the hermits of Paulus order. Paul the Eremite. THe year of our lord. 345. was one Paulus an Eremite in Egypt, a companion to the aforesaid antony, which spent his life also in wilderness. They writ of him, that when he was xv. years of age, Paul the hermits life. flying the promotions of Valerianus and Decius Emperors of Rome, though he was of noble progeny, and descended of a right worthy parentage before the world, yet left he all, and went into wilderness, where he dwelled in a little cave by the space of 98. years (unknown to any man living) in fasting & prayer, with water and bread, herbs & roots and such other nourishmentes as the wilderness did minister unto him. In the book called vitas patrum, we read that the aforesaid Paulus was well instructed & learned both in the Greek and Egyptian tongue, He seeing the persecution of Christian men went into a town much far from his country, and from thence into a mountain full of rocks, at the foot whereof was a great and marvelous pit covered with a stone, which he took away, and looked therein and found there a much fair fountain. With this there was in the said mountain diverse habitations & dwellings. Paulus then loved the place marvelously, Paul the hermits apparel and meat. like as god had given it unto him. And there he led a solitary life in occupying devout prayers, and abstinence marvelously. His vesture was only of the leaves of the palm tree, and his meat was the fruit thereof. These and diverse other things not altogether to be despised, read we in the book entitled Vitas patrum. Of this Paulus the Eremite or solitary man, Paul the hermits Apes. are there risen and sprung up certain Apes and counterfayters, which have a name and an order fathered upon him: and yet, to say the truth, have they no more of this Paulus faith, prayer, abstinence, and such other Godly and spiritual exercises, than some Christian men have of Christ, that is to say, the surname only. For all his ghostlinesse, religion, faith, & life consisteth with them only in their white garments or cowls, in their caps and piked staves: the colour and fashion of whose apparel, we read no where that Paulus did wear the like, so that I can not tell from whence they have their name and profession. A comparison between Paul and his Apes. For Paulus fasted but they are fylbellyes and Epicures. He was poor, but they are rich. He was solitary, but they run about. He had simple clothing, and a clean heart: but they have a white garment, and black hearts: so that of this Paulus, a Godly and religious man, our Pauliane hermits have no more than all other orders have, I mean, only the name and title. Their rule is S. Austin's, wherein are reckoned to be xxiiii orders. Ex Lib. Germanico, & ex vitis patrum. Paul the simple. Besides this aforesaid Paulus, there was an other Eremite of that name, called Paulus simplex, that is to say, simple Paul, or Paul the plain. This Paulus as we reed in vitis patrum, was one of the Disciples of saint Anthonye, ☜ and made himself an Eremite, because that his wife had given herself to an other man, than him. ☜ Of which thing when he was advertised, he was marvelously troubled. Nevertheless he told it to no body, but went to the deserts. And after that he had long gone in the same, he put himself into the monastery of Saint Anthonye which among many other, Labour. lessons taught him, how sometime he must labour, and use bodily exercises to refresh his spirits, whereby he should after be more prompt and ready to pray unto God. Godliness Also how with all his thought and strength he ought to keep the commandments of God: Diet. and at even in taking his refection, he should eat and drink little, and how he should drink but water. This Paulus was so simple, ☜ that when s. Anthony with his brethren at a certain time talked of the holy scriptures, he demanded of them if god had been before the prophets. But S. Anthony beholding his simplicity, bad him hold his peace and he gladly obeyed. ☞ The aforesaid Anthony willing to prove the obeisance of this Paul the plain or simple soul, oft times commanded him to do things against reason: as to draw water out, of a deep pit all the day long and to cast it on the earth, and sometime to unsowe his gown, & after to sow it again: and so of many other things. But this Paul the plain in all things was much obeissant and lowly. And therefore said S. Anthony, whosoever will be perfect, he ought not to be master, ne obey to his own will, be the things reasonable, or unreasonable: that are commanded him to do. For our saviour saith, that to fore all things, one ought to renounce his own wil This Paulus as we read, was a man of such virtue and holiness, Paul the plain, a worker of miracles that he far excelled S. Anthonye in working miracles, in so much that they came unto him, that were sick, out of all regions to recover their health, and anon by his devout Orisons unto God, they were made hole. I read not, that any sect of hermits, had their beginning of this Paul. The cause peradventure was, because he was so simple, plain, and homely a man, without all fraud guile, and deceit, which the monastical sects, most chiefly practise in all their life and conversation. Ex vitis patrum Of the hermits of Saint john's order. IN the year of our lord, john the Eremite. three C.lxxx was john an Eremite in Egypt of great reputation for his holiness. He could comfort the feeble minded in God, and bring them to perfection, as writeth of him S. Jerome. He dwelled fifty year continually upon an hill or rock in fervent prayer and meditation to God, of whom he was fed. He was of so pure mind, that God opened unto him, not only what was necessary for him to know but also things for to come. He was so endued with the gift of prophecy, that he Prophesied not only things, that should chance thereabout, but also the war of the Emperor Theodosius against Maximus the tyrant. When he was an hundred year old, he paid nature her duty, whose life Jerome doth describe. john the hermits apes. Now he that will compare the full brethren that wear a black cloak and a cross thereon, with this man's living (whose followers they advance themselves to be, being called joannites of this john) shall find them far unlike him, seeing their religion is their own invention, and that they live of other men's sweat. But how can they bear his name, and challenge him to be their patron, seeing in no point they live like him, but even plain contrary? If they will think to be grounded upon john the Euaungelyste and Apostle, then ought they to lead a continente life and to go about, and preach the Gospel of Christ. But they are so far estranged from these godly exercises, that in no state of people any can be found more unchaste in their living, nor greater adversaries to the true doctrine of Christ, The wickedness of the joamnites being in deed the patrons, defendors and maintainers of all superstition and false worshipping of God. But I should be sooner persuaded, that their Patron was some good tankard yeoman, whose order like good disciples and brethren they have ever kept and followed. It is great pity and shame, that we are so perverse minded, that we do not see this mock and abomination, but rather worship it as holiness, giving freely unto it both lands and goods, and disherit our natural children. God be merciful unto us. Ex Libro Germanico. Of anchors and Ankresses, and all other Recluses. AS concerning the monastical sect of the Recluses, and such as be shut up within walls, there, unto the death continually to remain, giving themselves to the mortification of carnal affects, to the contemplation of heavenly and spiritual things, to abstinence, to prayer, and to such other ghostly exercises, as men dead to the world, & having their life hidden with Christ I have not to write: forasmuch as I cannot hitherto find probably in any author, The beginning of the A●ckers pro●ession incerten. whence the profession of anchors and Anckresses had the beginning and foundation, although in this behalf I have talked with men of that profession, which could very little or nothing say in the matter. Notwithstanding as the white friars father that order of Helias the Prophet (but falsely) so likewise do the anchors and Anckresses make that holy and virtuous Matron judith their patroness and foundress. But how unaptly, who seeth not? Their profession and religion differeth as far from the manners of judith, as light from darkness or god from the devil, as it shall manifestly appear to them that will diligently, confer the history of judith with their life and conversation. judith. viii. A comparison between judith & our R●cluses. judith made herself a privy chamber where she dwelled (saith the Scripture) being closed in with her maidens Our Recluses also close themselves within the walls but they sufferre no man to be there with them judith ware a smock of ha●re▪ but our recluses are both softly and finely appareled. judith, fasted all the days of her life, few excepted. Our Recluses eat and drink at all times of the best, being of the number of them Qui curios simulant, & Bacchanalia viwnt. judith was a woman of a very good report. Our recluses are reported to be superstitious and idolatrous persons, and such as all good men fly their company. judith feareth the Lord greatly▪ and lived according to his holy word. Our Recluses fear the pope and gladly do what his pleasure is to command them. judith lived of her own substance and goods, putting no man to charge. Our Recluses as persons only borne to consume the fruits of the earth, live idly of the labour of other men's hands. judith, when time required, came out of her closet to do good unto other. Our Recluses never come out of their lobbeiss sink or swim the people judithe put herself in jeopardy for to do good to the common country. Our recluses are unprofitable clods of the earth, doing good to no man. Who seeth not now, how far our anchors and Anckresses differre from the manners and life of this virtuous and Godly woman judith, so that they can not justly claim her to be their patroness? Of some idle & superstitious Eremite borrowed they their idle and superstitious religion. The iron grates of the Ankers For who knoweth not that our recluses have grates of iron in their spelunckes and dens, out of the which they look, as Owls out of an ivy todde, when they will vouchsafe to speak with any man, at whose hand they hope for advantage? So read we in vitis patrum, that john the Eremite so enclosed himself in his hermitage that no man came in unto him. To them that came to visit him, The Ankers profession. he spoke thorough a window only. Our anchors & Anckresses profess nothing but a solitary life, led in contemplation all the days of their life in their hallowed house, wherein they are enclosed, with the vow of obedience to the Pope, and to their Ordinary Bishop. Their apparel is indifferent, soit be dissonant from the laity. No kind of meats they are forbidden to eat. At midnight they are bound to say certain prayers. Their profession is counted to be among all other professions so hard and so straight that they may by no means be suffered to come out of their houses, except it be to take a straighter and an harder life upon them, which is to be a bishop. Of Monks. POpe Siricius being bishop of Rome, The beginning of monkish orders the first monkish order began, raised up by Basilius Magnus' bishop of Caesarea in Cappadocia. Their coat, cloak, cowl and cap were all white. He prescribed them a rule mixed with many traditions and doctrines of men. Wherefore he is called of them a father and beginner of religious people, whose life he also praiseth, so that he obtained of the aforesaid Siricius to confirm the order. He called them Monachi, that is to say, solitary, or separate from the world, and founded in Greece the first house or cloister. But how unaptly they be called Monachi, and men utterly divided from the world, Why they are called Monachi who seeth not? For where do they dwell, but in the mids of famous cities and great towns? And in what things do they more exercise themselves, than in matters of the world. In the year etc. 389. Ibidem. Ranulphus. Cestrensis. This monstrous Monckishe order is divided into many monstrous mockish sects, whereof we will rehearse part. Of the Benedictine Monks. POpe john the first being bishop of Rome, Benet a father and a favourer also of Monks, gathered together all strewed and scattered religious persons, and begun a peculiar order upon the Mount Cassinus, where he built a most renowned cloister, giving them there a rule, prescript and form of living, as though Christ had forgotten it. afterward the aforesaid Benet having much people resorting unto him built xii other monasteries, and sylled them also with religious men. Of this order is reported to have been 24, Evil ●ede groweth fast. Popes of Rome. C.lxxxii. Cardinals. M. CCCC.lxiiii. archbishops and bishops xu M. & lxx. renowned Abbots, and as saith Pope john the xxii. there have been of this order .v. M.vi. C.lu Monks canonisate and made Saints. In the year, etc. 523. This Benet also invented an order for his sister Scholastica, and made her Abbess over many Nuns. Her clothing was a black cote, The beginning of Nuns. Nuns forbidden to read the holy scriptures. cloak, cowl, & veil. And lest the Scripture should deceive her and hers: it was commanded that none should read the holy Scripture without the consent or permission of their superior, Here is to be seen how God is sought in all monastical orders, which among them in his word is expelled. Of the Cluniacensis order of Monks. POpe Sergius the third bearing rule, the order of Cluniacensis was set up by a certain Abbot called Otion or Otho, as some call him. For when the Monks of S. Benet's rule were nerehand decayed in Godliness: this Oclon, Oclon tender of Monkery. or Otho lived so, that they were quickened again by reason of his holiness. Their clothing and rule was according to the appointment of Monk Benettes rule. This monkish order was richly endowed with great substance, and yearly rents by a certain Duke of Aquitania, called Guillidinus. In the year of our Lord. 913 Plat. sabel. Libro. Germ. Polidor. Pantaleon. Of the Camaldinensis order. POpe Leo the fourth occupying the See of Rome, the monkish religion of the Camaldinensis was devised by Romoaldus of Ravenna, in the Mount Apenninus Their cowl & cloak with all that ever they wear from top to toe is white. They keep perpetual silence. Every wednesday & Friday they fast bread and water. They go barefoot and lie on the ground. In the year. etc. 850. Chron. Pol. Lib. Germ. Of the Hieronimians order. POpe Innocentius the Seventh, being bishop of Rome, the Monkish order of the Hieronimians, began under the name of Saint Hierom which after Christ's birth. 490. leaving his native country, went into jury & there not far from Bethlehem, builded him an house where he lived very devoutly in the latter end of his life, These Apes and counterfaitors of S. Jerome wear their clothes of white and a cope plaited above over their coat, gird with a leather girdle. In the year. etc. 145. This order was endued with divers privileges, franchises and liberties by certain bishops of Rome, as Gregory the twelfth Eugenius the fourth. etc. Chron. Polydor. Libro Germ. Of the Gregorians order. POpe Gregory the first borne of a noble stock, and very plenteously endowed with goods of fortune, forsook all & became a Monk. After the decease of his father he builded Syxe religious houses in Sicilia, giving them a form and rule of living. He builded an other within Rome, in the name and honour of Saint Andrew, wherein he dwelt with many Monkyshe brethren, which from time to time keeping his rule diligently, are called Gregorians. Their habit is of a copper coloured course cloth according to their rule. In the year. etc. 594. Chron. Lib. Germ. Of the Shadowed valley order. POpe Gregory the sixth bearing rule, joannes Gualbertus a knight began this order in a certain mountain called, valla umbrosa, that is to say, a shadowy valley, under Benet's rule, with adding thereto, & changing of black clothes into grey. In the year, etc. 1038 Chron. Polyd. Lib. Germ. Of the Grandimontensis order. POpe Alexander the second being bishop of Rome, the sect forth Grandimontensis Monks was invented by Stephen of Auernia, their order is to lead a straight life (as Monks use to do) to give themselves to watching, fasting and praying: to wear a cote of males upon their bare bodies, and a black cloak thereupon. In the year, etc. 176. Chron. Pol, Lib. Germ. Of the Cisterciensis order. POpe Vrban the second bearing rule, Roberte Abbot of Molisme in Cistercium a wilderness or Forest in Burgundy, did institute the order of Cistercians, albeit some ascribe this to one Ordingus a Monk, that persuaded the aforesaid Roberte to the same. They wear red shoes, and white rochets on a black coat, all shorn save a little cyrkle. In the year of our Lord. 198. Ibidem. Of this Religion was that great clerk s. Barnard. Of the Humiliates order. POpe Innocentius the third confirmed and allowed the order of the Humiliates, first of all devised by certain persons, exiled by Frederichus Barbarosa: which when they were restored to their country appareled themselves all in white, and promised to go in lowly and simple clothing: the men and women to be separate each from other, & to labour every one what he was skilled in. They had one common purse among them. They profess S. Benet's rule. This order in process of time hath increased so, both in goods and persons, that it was confirmed and endowed with many privileges of diverse Bishops of Rome. In the year of our lord. 1166. Ibidem. jac. Phil. Bergon. Of the Celestines order. POpe Celestinus the fifth, willingly gave over his bishopric, and returned again to his solitary life, wherein he quietly lived before his papacy. Certain superstitious persons like apes counterfeited this Bishop, taking upon them an order under the rule of s. Benet in a wilderness, and called themselves Celestines after Celestine. Their order's garment, cloak, ●oule, and cap are blue. In the year, etc. 1297. Ibidem. Of the Gilbertines order. POpe Eugenius the fourth bearing rule, in England, S. Gilbert, at Tirington and Sempryngham began an order of monks, called after him Gilbertines. In the year of our Lord. 1148. Chron. Polid. Of the justinian's order. POpe Eugenius the fourth confirmed the Religion of the justinian's, adourning the same with many liberties & privileges. It was first of all invented by jews Barbus a Councelour of Venice, & practised in the parties of Treuis● in the cloister of S. justine by the city Badua. They profess Monk Benet's rule, but in habit and apparel they differ. In the year of our Lord. 1412. Ibidem. Of the Charterhouse Monks. POpe Gregory the seventh being bishop of Rome, Bruno. Bruno of Colein the Philosopher & divine, whom barnard calleth a fair pillar of the church, did institute the order of the Charterhouse monks in the diocese of Gracianopolis, at a place named Curtusia. Their life was outwardly full of painted holiness, in forbearing flesh, in fasting bread and water every friday, in wearing hayrye clothes next their body, full of solitarynesse, much silence ever pinned in, never going out, refusing all women's company, with other semblable ceremonies. In the year of our Lord. 1620. Ibidem. Of the Templares' orders. POpe Gelasius the second bearing rule, the order of the Templars began at Jerusalem, and continued nerehand two hundred years, whose beginning was thus. After that Gotfraye Duke of Lorraine had conquered jerusalem: certain Knights perceiving, that such pilgrims as came to them of their devotion, were rob and murdered by the way: they made a bond among them to serve God in chivalry. At the beginning they were but few, and gave themselves to wilful poverty, and their chief master was a keeper of the temple door, whereof they were called Templarij. They dwelled together not far from Christ's Sepulchre, lodging the pilgrims, keeping them from mischief, and showing them much kindness, bringing them from one holy city unto an other. The badge of their order was a white cloak with a red cross. Saint bernard made them a rule, according to the appointment whereof they framed their lives. afterward they became very rich thorough the gifts of great men and pilgrims. But Pope Clement the fift put them down and destroyed them all in one day: The destruction of the Templars. partly because (as they writ) they renounced the faith of Christ, and conspired with the turks, & partly for other notable crimes. Not withstanding some say, that this rooting out of them was more because of envy of their prosperity and royalty, than of guiltiness. For when their gaundmaster james Burgonion was burnt at Paris with many of his brethren, he took his death thereon, that he was never guilty of the accusations laid to him. Thus perished this order of the Templares all in one day, their lands and possessions being distributed and given to other. In the year of our Lord. 1110. Of the Premonstratenses order. POpe Calixtus the second approved and allowed the monkish order of the Premonstratenses, which was first of all devised by a certain man borne at Colein called Noto hobertus a priest. They be under the rule of Benet the monk. They be clothed in white from top to toe, to declare their unstained virginity. In the year, etc. 1119. Chron. Pol. Lib. Germ. Of the order of the white Monks of Mount Olivet. POpe Gregory the twelfth reigning, the monks of mount Olivet sprung up thorough the device of Bernardus Ptolomeus. Their clothing is all white. Their rule is Benet's, with some additions unto it. In the year of our lord. 1406. Ibidem Of the Georgian Monks. POpe Gregory the twelfth confirmed and established also the order of S. George of Alga by Venice, which was begun by a spiritual man the patriarch Laurence Justinian, a man of an incredible straightness of life. These monks are under S. Peter's rule, and the first order, with certain ordinances joined thereto. In the year, etc. 1407. Lib. Germ. Chron. Of the white Monks. POpe Vrban the second reigning, the order of white Monks began, first devised by one Stephen Harding, and afterward in the year of our lord▪ 1135, it was brought into England by a certain man called Walter Espek, which built an Abbey of the same order, called Merivale. Ranulphus. Cestrensis. Of the joannites order. POpe Honorius bearing rule, Raymund a man of nobility first of all invented the order of s. john Baptist at Jerusalem, about the year, etc. 1130. Chron. Angl. Of the order of scourgers, or flagellatours. POpe Clement the sixth being Bishop of Rome, a certain pestilent sect of false religious persons sprung up in high Almaigne which called themselves Penitentes Cruciferos, seu, Flagellatores, that is to say, Penitent cross bearers, or scourgers of themselves. Their manner was to go from place to place, having a banner upon the crucifix borne before them, and never to tarry in one place, but on the sunday. Every day also they did penance both morning and evening, by scourging themselves before the people, with a great whip of iii cords full of knots, O Antichristian hypocrites. upon their bare bodies, sharp big needles being put into the cords: affirming that it was revealed unto them by an Angel from heaven, that they thus scourging themselves, should within xxx days and xii hours thorough the suffering of those pains be made so clean and free from sin, as they were, when they first received baptism. In the year, etc. 133. joannes. Laziardus. Mat. Palmer. Christ. Mass. These martyrs of the Devil were afterward destroyed by Phlilip, king of France. Like unto these aforesaid is there at Rome, and in other places of italy a sect, which so are called Flagellatores or scourgers. The true brethren of this order go barefoot, and beat themselves upon the bare skin, till the blood followeth. They go in long white linen shirts, having an hole on the back, and are open upon the bare skin. Thereupon they do beat themselves with scourges▪ that are made for the purpose, yea and that so long till the blood doth run out both over their shoulders and also down to their feet. These be admitted of the bishop of Rome as penitentiaries. They go barefooted in procession, two and two together on good Friday, when the passion is preached. The white linen garment which they use, hath an hood sowed unto it, which they draw over their heads, when they will not be seen. This cometh over their faces, and it hath holes like a visar, where thorough they both see and draw their breath. Such as force not whether they are seen or not, or have not breath enough, they draw down the cowl from their heads, and so scourge themselves openly. Great men also and divers other citizens use this fantasy with them also, but specially, upon good Friday, which of great inward devotion disguise themselves also, as the aforesaid: so that some time iii or iiii. hundredth are seen of them in one procession. But the noble men and citizens go for the most part upon slippers, & the shirts put on above their hoses and have a scourge in their hands, wherewith some strike themselves, ●ome wear it only between their arms. This do they that they may be partakers of their pardon, do penance for their sins, and come to God's favour. &. Lib. Germ. Of the order of the starred Monks. POpe Clement the sixth bearing rule, john king of France son of Philip the French king, invented the sect & order of those monks, which in latin are called Stellati, What the Star signifieth. whose manner is always to wear a star upon their breast, signifying hereby, that there is nothing in them, but the light of perfection, and the clear shining of good works, yea that they themselves are the light of the world, Math. v. Dan. xii. according to this saying of Christ, vos estis lux mundi, Ye are the light of the world. Item, that they shall rise again at the last day all shining and glistering as the most clear and pleasant stars, according as it is written by the Prophet: They that have instructed and taught other shall shine as the glistering of the firmament: & they that inform many unto righteousness shall be as the stars, world without end. In the year of our Lord. 1336. Christ. Mass. Lib. Germ. Of the order of the Gerardians. POpe Boniface the ninth reigning, a certain man called Gerardus being of great learning & of virtuous conversation, ordained a certain fraternity or brotherhood of learned godly men to teach scholars, and to bring up youth only in good letters, but also in good manners, that by this means there might be learned men alway in store apt to bear rule in the church of Christ, & also to govern the common weal according to the prescript and rule of god's doctrine This Gerardus being but a Deacon, preached the word of God both purely and fervently. Note well. And when he was moved by his friends to be a priest, he always answered, that he was unworthy to have such an high office. He was wont oftentimes to say, that he would not have the cure of souls, not so much as by the space of one night, for all the gold of Arabia. In the year, etc. 3379. Chron. Christ. Mass. Of the order of the Jesuits. POpe Vrban the fifth greatly allowed the order of the Jesuits, and gave unto it many great and singular privileges, commanding the Monks of that order to wear a white kirtle & a russet cowl, and that they should be called of all men Clerici Apostolici, that is to say, the apostles clerk. This order of the Jesuits was the invention of joannes Columbinus in Sena a city of Hethruria, they were at the beginning no priests nor consecrated persons, but were men of the lay sort, given and addict willingly and freely to prayer and to labour, getting their meat with the travail of their hands and with the sweat of their brows living as it were in common after the example of Christ and of his disciples. They are called Jesuits, because the name of jesus should be often in their mouth. In the year, etc. 1368. Phil. Berg. Libro. Germ. Of the order of white daubed Monks. POpe Boniface bearing rule, the order, which is called Ordo de albatorum was invented by a certain priest in Italy, which pretended such a modesty and gravity both in words and in countenance that every man took him for a Saint. The professors of this order were clad all with long white linen clothes even down to the ground, having cowls upon their heads like unto other Monks. The chief point of their profession was to lament the state of mankind, to bewail the sins of the people, and to pray for a redress of the same at gods hand. They never went abroad but they had a cross with the image of the crucifyx borne before them, which cross the Lucenses keep at this day with great reverence as a most precious relic, and daily make vows, & offer divers gifts unto it. But Pope Boniface aforesaid conceiving that they should do no good to his honourable estate, if they continued, forasmuch as they all appeared before men righteous, good and Godly, and the Pope with his complices, most wicked, evil and ungodly, caused the author of this order as a seditious person to be beheaded at Viterbium. Some say that he was brent as a superstitious hypocrite, and attainted of some heresy. In the year of our Lord .1400. Lib. Germ. Philip. Bergom. Polid. etc. A monstrous multitude of monkish monsters. But why do I travail to set forth the number of these Monkyshe orders seeing they be almost innumerable, and a man in a manner may assoon number the sands of the sea, and tell the stars of the firmament, as to prescribe a certain number of them? For besides these that I have rehearsed, there are divers other monastical orders, as Ambrosians, Sarrabartes, Bernardines, Sambonites, Beghartines, Apostolianes, Guilhelmites, josephians, Sepulchrians, Sheerians, Swerders, Cross started, constantinopolitans, Wentzelaians, Nolhartians, jacobites, sword jacobites, Helenians, jerusalemites, josophatians, Selavonians, Maries brethren, joannites, Lazarites, Magdalenians, Keyed Monks, Holy ghosts men, Specularians, Hospitalianes, Mosarabites, Georgians. etc. Bidding all these monstrous monastical disordered orders Adieu, I will recite some other devices of the romish bishops concerning Monks, and afterward fall in hand with the other cloisterers, which are in deed those very Locusts whereof Saint john speaketh in the book of his Revelations. Rules concerning all orders of Monks. POpe Gregory the seventh ordained, that no Monks should eat flesh at any time, Monks forbidden to eat flesh. but give themselves to thin diet, and course far. In the year etc. 173. joan. Laziard. Gratianus De consec. Dist. 5. cap. Carnem cuiquam mona. Pope Pelagius made a decree that no Monk should be promoted to be Abbot, The election of Abbots. except he were lawfully chosen, and according to the rules of the Cannon law. In the year, etc. 552. Christ. Massae. Pope Theodorus made a decree, that no Monk should change his place to go unto any other cloister without licence of his Abbot or Prior. Monks may not departed out of their cloister without licence. Monks admitted unto holy orders In the year etc. 673. Chroni. Christ. Mass. Pope Siricius first of all admitted monks unto holy orders, for before his time they were not counted among clerk, but taken for mere lay men. In the year etc. 389: Albertus Krantz. Pope Boniface the fourth made a decree, that Monks might use the office of preaching, Monks spiritual ministers. of Christening, of hearing confessions, and also of assoiling men from their sins. In the year. etc. 606. Ranul●hus. Cestren. chron. Ang. Pope Eugenius the first ordained first of all, that monks should be shut up in their cloisters. Cloysterer devised. For before that time the monks used to range and to gad abroad, where and whether they listed. In the year of our Lord .650. Albert. Krants. Chron. Pope Eusebius ordained, This decree is wicked. that a young man or a young woman although being assured together in the way of marriage, may notwithstanding their promises made, depart one from an other, and become cloisterers. In the year, etc. 309. Quaest. 27. Cap. 2. Dispontatam. Phil. Bergom. Pope Eugenius the first decreed, Monks at liberty to tarry in their cloisters or not. that Monks should not go out of their cloister without special licence of their Superior. In the year, etc. 650. Quaest. 16. Cap. 1. Placuit. The aforesaid Pope also commanded, that no monk should be held in the cloister against his wil Who 1. c. Signi. Pope john the first bearing rule, The vows of chastity, poverty & obedience. monk Benet an Italian builded an Abbey in Cassine, and assembled the monks, that were dispersed alone in diverse places, into one covent, & ordered them with instructions of manners & rules of living. confirmed with three vows, that is to say, chastity, wilful poverty and obedience, because they should altogether mortify their own will and lusts. In the year of our lord. 524.. Chron. Polidor. The year of probation. These threafore named vows, Basilius' Bishop of Caesarea did first institute & publish: And also assign the year of probation or trial, that religious persons had afore they were professed. In the year, etc. 183. Ibidem. Pope Gregory the eight reigning, a certain noble man called Hugo took away from monks and Nuns their great lordships, An act not to be dis●●aysed. and to much wealthy yearly livings & revenues, and gave them so much, as should suffice for meat, drink and cloth. In the year, etc. 1186. joan. Laziard. Monks good and godly. Pope Boniface the fourth being Bishop of Rome, there were in the Abbey of Bangor two thousand & two hundred Monks, which all lived by the labour of their own hands, & by the sweat of their own brows, according to this commandment of God: Gen. iii. In the sweat of thy face shalt thou eat thy bread, etc. Again, Thou shalt eat the labours of thy hands. Psal. 128. In the year, etc. 606. Ranulphus. Cestrensis. Of cannons. POpe Eugenius the fourth being Bishop of Rome, the order of the regular Canons began in Hethruria in the parts of Luca, in the cloister Frisonaria. Of this sect there are two opinions. For some say, the Austen by and by after he was created bishop, brought his cannons in this rule & form of living, wherein they have been long trained & nuzzled up: Other some brag and make their vaunt, that it was devised of the Apostles, & of this opinion was Thomas of Aquine. But how soever the matter go, Austen was doubtless either the inventor of the sect, or renewer of it, and therefore may justly be called and taken for the author of that fashion. The cannons clothing by their first foundation was a white cote, The canons clothing. and a linen roche● under a black cope with a scapuler to cover their head and shoulders. The aforesaid Pope Eugenius endowed this order with many privileges and great liberties. In the year, etc. 14, 0. Libro. Germ. Polidorus. Chron. Pope Gregory the xi bearing rule, certain spiritual fathers of s, Austin's order in the parties of Sene in italy, invented a sect of Canons, called Scopetines, or S. Saluators' order. Which order the aforesaid Gregory did approve and endue with many and diverse privileges, and numbered them among the Canons regulare, or quire priests. And for a memorial of their first foundation and spiritual state, they wear a white garment with a white scapularye upon a white rochet. They live of their rents and revenues. They preach not, but they hear confessions. In the year, etc. 1367. L●●. ●erm. ●hilip. Bergom. Of Friars, and of the diversity of that sect. Of the Cross bearers, of Crossed fierce order. POpe Innocent the third being bishop of Rome, the order of the Crossed Friars which in the year of our lord. 1215, was denied by a certain man called Quiricus a bishop and Martyr, in the time of Helena the Mother of Constantine the great Emperor, & afterward fell to such decay, that it was almost gone to nought, was raised again by the aforesaid Innocent in the xviii year of his papacy. The beginning of this sect was on this manner. Among them of Albonia rose a pestilent heresy, which caused a great dissension among them of Rome. Wherefore the bishop of Rome sent many against them marked with the Cross, which were all s●aine. These laudable and praise worthy soldiers did he hallow therefore and make saints, and raised the order again with giving of many fred●mes and privileges. Unto this order did Pope Innocent the fourth give a rule, commanding that the spirituality of this order, should always wear a cross in their hands. There clothing is a black cope with a cross thereon, the highness of an hand. Chron. Lib. Germ. Of the Carmelites, or white Friars order. POpe Honorius the third favoured greatly the order of the white Friars. Some say, that this sect began in mount Carmelus after the example of Helias the Prophet, which lived there long solitary, and that they were first assembled together by Almericus Bishop of Antioch, In the year of our Lord. 1170, in the time of pope Alexander the third, and they were called our Lady Friars by the reason of a chapel of our lady, that was in the hill Carmelus. Nevertheless upon four hundred years after in the time of Innocent the third they were reform by Albertus' Bishop of jerusalem according to the rule of Basilius, and the colour of their cope was turned into white by the Pope Honorius the third, where afore it was russet. Some writ, that this order of the Carmelites in his first clothing (which they said was of Helias or Heliseus the prophet) was greatly acceptable to the sultan, ☞ The wickedness of ●hite Friars. and endued with many almesses of him: but after they changed their raiment, he drove them out of his kingdom, so that of necessity they came into Europa. This order, saith the dutch Chronicle, is to beg, to take of every man, and to do nothing again for it. Math. 23. This order is to lie, to dissemble, to envy, and to beguile the people with flattering words under the pretence of long prayer. Lib. Germ. Polydor. Of Dominic'S order, called, black Friars or the friars Preachers. POpe Innocent the third reigning Dominike Calaguritane a spaniard, began this order of friars preachers. This Dominike was first a regular canon, & because he could not suffer to have a superior, and was also weary of the Cloister, he invented a new fraternity, named of his own name, Dominicanes. Their order is with out all shame to beg, as the Carmelites, and forsake little by wilful poverty, that they may obtain much & to wax rich of other men's labours, they themselves being idle lazy loitering lubbers, & unprofitable clods of the earth. Our Lady s. Marry (as they feign) even of love that she bore to this holy order of sweet S. Dominicke, devised the habit, A noble, notable lie. which the friars of that order use at this day and delivered it to S. Dominicke with her own hands, commanding him and all his brethren for ever after to wear the like. Their cote is white their cope & cowl is black The new guise of their vesture made Innocent Innocentius to wonder. But pope Honorius the third by his bull honourably admitted the black order of the black friars, In the year of our Lord. 1220. And Gregory the ninth put the matter all out of doubt, cannonised Dominicke, and by his bull under lead allowed him for a saint. A tale of a tub. Of this dominics mother they tell that when she was with child and had Dominicke in her womb, she dreamt that she had a wolf in her belly: which as I think, signifieth, that both he & all cloisterers by their profession are none other thing than wolves, devouring not only the substance of men, but also the souls of men by their hypocrisy & false doctrine according to this saying of Christ, john. x. a wolf teareth on pieces & scattereth the sheep abroad. This black order began in the year of our Lord. 1220. Phi. Bergom. Mat Palm. Lib. Ger. joan. Laziardus. Poly. etc. Of the barefooted Friars otherwise called Minorites or gray Friars. POpe Honorius the third bearing rule Frances an Italian devised the order of the barefoted friars. He was first a merchant and a worldly man. afterward he determined to forsake all worldly things and to follow Christ, Math. x. in so much, that when he was well shod, and girded with a double girdle, he remembering these words of Christ (possess neither two coats, A gross understanding of the Scripture. no shoes, nor yet staff, etc. and who so forsaketh not all things, cannot be my disciple) cast all thing away from him, shoes, girdle, etc. so that he went barefooted, and girded himself with a cord and continently began this order in the Mount Appoeninus, in a place named commonly Laverna, gathering unto him many men, which took on them the same religion and are called of barefoted Fraunces, barefooted franciscans. They are named also Minores, Minores. of the humility and lowliness of heart that they should have. Note of Frances. They writ, that this Fraunces was so straight to himself, that to chastise his flesh in winter season, he would cover his body with ice & snow. He called poverty always his Lady, and loved rather to hear himself reviled, than praised. He kept nothing over night, His heart desired martyrdom, whereupon he went into Syria to the sultan, Truth. which received him honourably: whereby it is to be thought, that surely he told him not the truth. For truth is seldom welcome in courts and noble men's houses. I will here pass over the fable, how Christ and his Saints did mark him with the five wounds. After that he had thus chastised his flesh by the space of eighteen years, he died at Asia, and was afterward canonized and admitted for a Saint by Pope Gregory the ninth. Lib. Germ. Polidor. Chro. This order of friar Frances is divided into many sects, rules and orders. Some go on treen shoes or Pattyns some barefooted: some be Regulare Fraunciscanes or observants, some Minores or Minorites: Again, some are called Minimi, either of the Gospel, or else of the littleness of their cowl. They all differ in many things, but in superstition and hypocrisy they all accord. Of the Friars obseruantes. BArnardine the Grey friar perceiving the great enormities and wicked sins, which France's Friars without all shame committed against the rule and order of their profession, began a new reformation of the order in many places, in so much that they which were reform, be called friars obseruantes, and are counted of a greater perfection and more holiness, than the common sort of Grayefryers are, which are called Minorites. The planting & ex●i●pyng of the observant Friars in England. The observant Friars were brought into England by king Edward the fourth, & were greatly enhanced by the famous Prince king Henry the seventh, but they withal other Monastical sects were most worthily and justly expelled and extirped with their Babylonical houses, by that most victorious and triumphant Prince King Henry the eight. Here follow the seven privileges, which the Fraunciscanes feign to be given of god to S. France's for the advancement of his order. The Privileges of the Gray-fryers. THe first privilege is, that the more numbered of the Fraunciscanes or Grayefriers be increased: the better and the more abundantly shall they be provided for. The second privilege is, that no man can die evil, that departeth in a Grayfriars habit. The third privilege is, that in the feast of Saint Frances all the souls of the brethren▪ friends and benefactors of the same order, shall be delivered out of the bitter pains of purgatory. The fourth privilege, is that the order of saint Frances shall endure and continue unto the day of judgement. The fift privilege is, that none that liveth evil in that order can abide long in it. The sixth privilege is, that the enemies of saint France's order shall never live long, but they shall die out of hand▪ a most shameful death. The seventh privilege is, that the friends and lovers of saint France's order▪ be they never so wicked and ungodly, shall notwithstanding at the last obtain mercy, and die a most blessed death. Of the friarly order of Mary's servants. POpe Benet bearing that swinge, Philip devised the order of Friars which are called the servants of our Lady. He raised this order under the rule of Saint Austen, with even like words and fashion, making difference of it with certain ordinances of the Friars of our Lady which order afterward was confirmed by three bishops of Rome, namely, Benet the xi. Boniface the eight and Urban the sixth, and is reckoned among the begging orders, At the the last it was wholly sanctified and hallowed of Pope Innocentius the eight and delivered of the evil will, that some cloisterers did owe them. Their garments are like our ladies brethren. This order began in the year of our Lord .1304. Chron. Lib. Germ. Of the new order of the Friars of our Lady. This order is founded under the preachers order which also call themselves Mary's brethren They wear a white cote, and a black cloak thereon, with a black friars cowl. Chro. Lib. Germ. Of the Austen Friars. POpe Innocent the third bearing rule, one Guilihelme a Duke of Aquitania, and county of Lictavia, invented or rather repaired and renewed the order of the Austen Friars, which had been long decayed and almost made desolate before. This Guilihelme first dwelled in the wilderness with his brethren, chastyeing his flesh and subduing it with a coat of males on his bare body, alway watching▪ praying and fasting, so that he was called a father and restorer of that order. afterward by the consent of Anastasius and Adrian bishops of Rome he left the wilderness, and built about (or as some say) within Paris, a cloister for that begging order of the Austen Friars, which was confirmed by Pope Anastasius the fourth. After that his apes and counterfayters with begging built many other cloisters so that now this begging brood is spread over a great part of the world unto the great hindrance both of men's purses, and also of their salvation: and by this means is begging which once was forbidden, become a Gods service. In the year of our Lord .1195. Lib. Germ. Chron. Angl. Rules concerning all orders of Friars. POpe Eusebius ordained, that a young man or a young woman although being assured together in the way of marriage, may notwithstanding their promises made, depart one from an other, and become cloisterers. In the year. etc. 309. Quest. 27. Cap. 2. Desponsatam. Phil. Bergom. Silence at the table. Pope Gregory the ninth reygning, a certain black Friar called jordans, commanded, that silence should be kept of all his brethren at the table. This custom was shortly after received and practised of all other cloisterers generally. In the year. etc. 1221. Vola. sabel. Carranza. etc. Pope Gregory the tenth approved some states of the orders of begging Friars, as the black and Grayfriers: and some he suffered, as the white and Austen Friars: and some he utterly reproved, as Sack Friars, which were called Fratres de panitentia, and Fratres de valla viridi, and such like. In the year of our Lord .1271. Ranulphus. Cestrensis. Pope Sixtus the fourth, when the four orders of begging Friars did contend and strive among themselves, Contention among Friars▪ which of their orders is most holy. which of their order were most holy, most acceptable to god, and of greatest perfection, to avoid the contention & debate of these bragging, boasting, brawling, begging Friars, affirmed all their orders to be of like holiness & perfection, & granted to them all like privileges, graces and liberties. In the year of our Lord .1471. joannes. Laziardus. Chron. Pope Alexander the fourth defended and approved the unshamefaced begging of the ravening friars: Privileges granted to the four orders of beggars Friars. and whereas afore they dwelled in solitary places, he gave them licence to dwell where they would, even in the mids of cities & towns: and there to preach, to hear confessions, to enjoin penance, to give absolution, to serve cures, etc., garnishing and confirming their orders with many immunities, privileges, liberties, exemptions, indulgences, pardons, etc. In the year of our Lord .1254. joannes. Stella. Of Nuns and of the diversity of that sect. POpe john the first being Bishop of Rome, Monk Benet after that he had placed himself and his monkish brethren in a certain noble and famous cloister built upon the Mount Cassinus, raised up also an order of Nuns, and made his Sister Scholastica Abbess over them. The beginning of Nuns. The apparel of these Nuns is a black cote, cloak, cowl and veil. And lest the scripture should deceive her and hers: ☞ it was commanded, that none of that order should read the holy scripture without consent or permission of their superior. In the year, etc. Chron. Lib. Germ. Of the Nuns of S. Clares order. POpe Innocent the third bearing rule a certain maid called Clara, a countreywoman and Disciple of France's the Friar, assembled and gathered together a congregation of poor women, and gave them an order of life like unto the rule that Friar Frances gave his covent. Their garment is grey. Their order admitteth none but woman kind, except it be for to say Mass. This order of Clara,, both Pope Honorius the third, and Pope Gregory the ninth endowed with many gifts and privileges. In the year of our Lord .1225. Lib. Germ. Volat. Polidorus. joannes Laziardus in his Chronicle writeth, that pope Innocent the fourth made the rule, which the Nuns of Saint Clares order use at this present. Of the Nuns of S. Brigittes or Bride's order. POpe Vrban the first being Bishop of Rome, a certain widow called Brigitta, Princess of Suetia, began the order of Nuns called Brigittians. But it is to be understand that this order of Brigit receiveth as well men as women, although they dwell severally by themselves, the men divided from the women, and the women from the men. For this holy woman Brigitte ordained, that both men and women being of this order might well dwell together, and have their habitation both under one roof, but yet men and women separated each from other, so that the one might not come to the other, except only when need required to minister the Sacraments. The Church should be common to both: Nevertheless the Nuns should be closed above in a closet and the men beneath, waiting upon the divine service: and that these should tend the altar, and they the quere. The Abbess should have the primacy, and the brethren to be under her, so that she should provide both for man and woman, meat, drink and clothing. Among the brethren should one be called Prior, Warden, or Confessor, and be above the other. The women should be consecrated and brought in by the Bishop. Their clothing is a grey cote with a grey cloak thereon, & a red cross in a white circle. They may wear no linen after the tenor of their rule. The brethren of this order hear confessions, and preach at high feasts. This order also admitteth Lay brethren (as in many places more) to do their business abroad. They feign, that this order was confirmed of Pope Vrban the fift at the commandment of Christ. In the year, etc. 1353. Volat. Plati. Polichron. Pol, Libro. Germ. etc. Of the Nuns of S. Katerines order of Sene. POpe Gregory the xi bearing rule, Katerine of Sene a Dyers daughter, refusing the state of matrimony, took upon her the third order of S. Dominicke, or of the Friar Preachers. They say, that Christ should have married her with a ring, A tale of a tub. wherein were four pearls & one diamond, & taken her heart from her, and given her his in stead thereof. The Nuns of this order wear garments like to the black Friars. Their cloak & veil are black, their cote is white. In the year of our Lord .1455. Volat. Lib. Germ. Chron. I pass over the Nuns that be of the justinian's order, of mary Magdalen's orders, of Austin's order, etc., which all are wrapped full of superstition and hypocrisy, seeking their salvation not in Christ thorough faith, but in men's inventions by foolish and popish works. But let us hear the Pope's pleasure more at large concerning the poor Nuns. Rules concerning all orders of Nuns. The age of Nuns to be professed & on what day they shallbe professed. POpe Pius the first made a decree, that no maid should be admitted to be a Nun or a religious person, before she were xxv years of age: and that she should be professed and consecrated only upon the feastful day of the epiphany, commonly called, Twelfday. In the year of our Lord. 147. Ranulphus. Cestrensis. joannes. Stella. Phil. Bergom. Pope Sother ordained, that a Nun should not handle the towels of the altar, nor the Chalice, patenne, or corporasse cloth, nor yet put incense into the senser, The nuns veil & wimple. but that she should always wear a veil upon her head, and a wimple under her chin. In the year of our Lord. 168. Polichron, Chron. Ang. & c Pope Gregory the first ordained, that no man should frequent the monasteries of Nuns: No nuns Godmothers. again, he forbade, that Nuns should be Godmothers to children. In the year, etc. 590 Chron. joan. Stella. Pope Leo the first made a decree, that none, should be made a Nun, except she were found to have lived afore continently and honestly by the space of xl years. The rule not observed. In the year, etc. 444. Phil. Bergom. Pope Gregory the eight made a decree, that no man should once be so hardy as to take a Nun out of her cloister. nuns ●aye not marry by the Pope's law. In the year of our Lord. 1186. Tom. 1. Concil. Of the Monastical apparel. IN time's paste when with most earnest diligence I searched for the original & beginning of the monastical or monkish apparel, and could by no means find any thing thereof in writing: at the last I repaired unto the painters, & in the entries & porches of the friars, where for the most part a man may see the histories of both testaments painted & lively setforth in colours: I sought for the matter diligently. And when in all the old testament I could not find any of the patriarchs, or of the priests, or of the Prophets, or of the Levites, no, nor yet Helias himself, whom notwithstanding the Carmelites or white friars make their Patron & first founder of their Religion, to wear a cowl, and to be clad with monkish apparels I went straightways unto the new testament. There I found Zacharye, Simeon, john Baptist, joseph, Christ, the Apostles, the Disciples, the Scribes, the Pharesees, the Bishops, Annas, Cayphas, Herode, Pilate, and many other: but nowhere could I find or perceive the cowl, or monkish habit. Examining once again more diligently even from the beginning all & singular things: out of hand even at the very beginning of the history in a manner, the devil appeared, & showed himself clad in a cowl, even the very same devil, that tempted Christ in the desert or wilderness. I was exceeding glad, & rejoiced beyond all measure, that I had found that in picture, which I could never find afore in scripture: I mean, that the devil was the first author, inventor, and finder, out of the cowl and monkish habit: of whom afterward I think verily, the other Monks and Friars borrowed their cowls and disguised apparel set forth in diverse colours, some white, some black, some grey, some russet, some blue, some blouncket etc. or else peradventure they received and took the same as left unto them for inheritance from the devil their father. Cornelius Agrippa de incertitudine & vanitate scientiarum. Of Temples or Churches. POpe Silvester bearing rule, Constantine the Emperor built diverse Churches for the Christians, Constantine the Emperor. & gave other liberty so to do, to the end, that so many as profess Christ, might openly and without any fear come together to pray & praise God, to hear the reading and Preaching of the holy Scriptures, to receive the blessed Sacraments, and to occupy themselves in such Godly and virtuous exercises, as God requireth of them in his Sacred word. The beginning of Christian men's temples. For unto that time the Christians were so extremely persecuted of tyrants, that they had no certain public place to repair unto, but so many as professed Christ assembled themselves together privately, and praised God in hollow caves and dens for the fear of the unfaithful, as Laurentius Valla sayeth in his book de donatione Constantini. In times passed, sayeth he, before the days of Constantyne the great, the Christians had no Temples, but secret and close places: holy little houses, but no great and gorgeous buildings: chapels, no Temples: Oratoryes within private walls, no public and open Churches. In the year of our Lord. 315. Ranulphus. Cestrensis▪ Valla. Westmerus. lacewing of churches Pope Iginius ordained, that the Temples or Churches should be hallowed withal solemnity, and that no Church should be hallowed without a Mass: again, that Churches should be made neither greater nor smaller without the consent of the Metropolitan. In the year of our Lord. 143. De Consecr. Dist. 1. Cap. Omnes Basiliae. Eusebius. sabel. Phil. Bergom. etc. An admonition to the Reader. HEre must I warn thee (most gentle Reader) of the crafty jugglings of the Papists, which when they have once invented of their idle brain with out the authority of God's word a bald and lousy ceremony, 〈…〉 of the Papists. or a wicked and a superstitious law, straightways father the same upon some Godly ancient and learned Bishop, that by this means it may be of the more force and of the greater authority with men, and the more easily disceane the people. Of this their practise here haste thou an evident example. They set forth in their devilish decrees & wicked writings, that this holy Bishop Iginius commanded the hallowing of Churches, when many years after as thou hast tofore▪ heard, the Christians had no Churches, but secretly assembled themselves together in corners, in private houses, in dens & caves of the ground, being nowhere safe and sure from the cruelty of the tyrants, which thirsted no less for the blood of the Christians, than the panting and thirsty heart desireth the water brooks. How could they hallow, that they had not? Except the Papists will make every cave and den in the ground the Church, which were much against their worship. Again, where there is mention made in this decree, that there must be a Mass at the hallowing of a Church, who knoweth not, that the very name of the Mass was unknown many hundred years after to the faithful congregation of Christ, so far is it of that the Mass itself was in use among them, which is but a late and an yesterday bird, hatched and brought forth of many Popes, yea and that not at one time or in one year, but in many and sundry years. Of this I thought good to warn thee, good reader. Notwithstanding be it true, Papists enemies of gods truth or be it false. I will truly and faithfully recite and bring forth unto thee, whatsoever I shall find in their histories concerning their trifling trumpery: use thy judgement, and know the Papists to be enemies to the truth. Pope Felix the third made a decree, bishops church halowers only. The dedition feast. the bishops only should hallow churches, and that every city, town, or village should yearly keep holy for ever after, that day whereon the Church was hallowed. In the year, etc. 486. Plat. Pol. Chron. Pantaleon. Pope Innocent the first decreed, that a Church once hallowed, should be hallowed no more. In the year, etc. 408. Dist. 68 Cap. Ecclesiis semel. joannes Stella. Pope Boniface the fift made a law, that whatsoever guilty person fled into sanctuary, that is to say, into the Church or churchyard, for succour: the same party should not be drawn out again, Sanctuaries. but suffered there quietly to remain. In the year, etc. 617. Sigeb, sabel▪ Volat. Plat. etc. The trimming of Churches. Pope Martin the first made a decree, that Churches should be gallantly decked, trimmed and dressed upon the holy days and solemn feasts. In the year of our Lord. 643. Pol. Pantal. Women may not come into the church but with covered faces Pope Linus made a law, that no woman should come into the Church, except her face were covered with a veil or kerchief. In the year of our Lord. 70. Chronica Chronicarum. Volat. Fasciculus. Tempo. D. Barns. Pope Eugenius the fourth bearing rule, Walking up & down in churches at service time forbidden. a Council was kept at Basille, in the which it was decreed, that such as walk up and down in the Church at service time, should be punished. In the year of our Lord. 1430. Plat. Volat. Lib. Concil. Of Churchyards. churchyards and hallowing of the same POpe Calixte the first ordained first of all the Churchyards, & the hallowing of the same. In the year of our Lord. 222 sabel. Plat. Christ. Massae. Pantal. Pope Dionyse devised to divide the parishes with their Churches & Churchyards, Parishes divided. and commanded that every Bishop should be content with the limits of his own diocese: & every Priest with the bounds of his own parish. In the year of our Lord. 266. Fascicu. Temp, Volat. Pol. Lib. Concil. ¶ Of Churchgoodes. POpe Iginius appointed, that no Church stuff should be put to profane uses. In the year of our Lord. 261 Volat. Phil. Bergom Pope Stephen the first made a decree, that those which take away the goods of the Church, should be condemned as menslayers. In the year of our Lord 261. Chron. Lib. Concil. Pope Eusebius ordained, that such as take away any thing appertaining unto the Church, they should restore ten times as much again. In the year of our Lord. 309. Chron. Germ. Pope john the fourth made a decree, that if any invaded or took away the goods of the Church, he should restore four times as much again. In the year of our Lord. 635. joan. Stella. Plat. Chron. Pope Paul the second ordained, that they that did alienate or withdraw any thing from the Church, should be excommunicated. In the year, etc. 1404. sabel. Chron. A good law Pope Gregory the fourth instituted, that every Church should have their proper possessions, whereof the Priest may live, least that they taking thought for their living, should be compelled to leave their duty undone. In the year etc. 846. Plat. D. Barns. Pope Vrban the first, granted, that lands, goods and temporal possessions should on this condition be given to the Church, that nothing should be private to any man, but that all things should be common among the Priests, so that none of them should want, but every one have, whatsoever his necessity requireth. In the year. etc. 222. Anselmus. Rid. Volat. Chro. Plat. Of the Ornaments of the Church. Fontes. POpe Pius the first brought the font into the Church▪ In the year. etc. 147. Plat. Sabel. Chron. Pope Boniface the second ordained the partition between the chancel and the Church, which we now commonly call the Roodeloft, Roodeloft. and commanded that the people should hear the divine service, as they term it, in a several place from the clergy. In the year, etc. 529. Albert. Crantz. Plat●. joan. Laziardus. D. Barns. Pantal. Pope Sabiniane commanded, Lamps, that Lamps should be kept continually burning in the Church. In the year, etc. 603. Platina. Albertus. Crantz. D. Barnes. Pantaleon. Pope Innocent the third bearing rule, Light before sacrament of the altar. Eustace▪ Abbot of Flare came out of Normandye into England, and among his other devices he caused that light should burn alway in the Churches before the little God's body. Ranulph. Cest. Pope Zacharye devised oil for the Lamps in the Churches. Oil. In the year, etc. 752. Plat. Pantal. Pope Gregory the first brought into the church, Tapers. Torches. Candles. Bells. Ringing to service. tapers, torches, candles, etc. In the year, etc. 590. Volat. Pantal. Pope Sabiniane decreed first that the people should be assembled and come together to hear their divine service at certain hours of the day by ryngging of bells. In the year, etc. 603. Plat. Durand. D. Barns. Pantal. The ave bell. Pope john the xxii ordained, that bells should be tolled every day thrice in the evening, and that then every man should straight ways kneel down, & say thrice the ave Maria in the worship of our Lady. In the year, etc. 1309. Chron. joannes. Stella. The noon bell. Pope Calixt the third also made a decree, that every day at, xii. of the clock the sexton or parish clerk should toll noon and that so many as hear the bells, straight ways should say an ave Maria in the honour of our blessed Lady. In the year of our Lord. 1455. Phil. Bergom. Durandus saith, that bells be of such virtue, The wonderful virtue of bells. that when they be roung, they stir men to devotion, they preserve the fruits of the earth, they keep both the minds and the bodies of the faithful from all danger, they put to flight the hosts of our enemies, & dispatch all the subtleties of our evil willers they cause the boisterous hail, the sharp ●●ormes, the violent tempests, the terrible thunderings, the fearful lightnings, and fierce winds to cease, they drive away also all wicked spirits and devils. Ration. di. off. Pope Vitalian brought in Organs to make the people merry. Organs. In the year of our Lord. 653. Chronic. Volat. Platina. etc. Pope Sixtus the second ordained first of all, Altars. that the Supper of the Lord should be celebrated at an altar: which before was not the use. For the holy mysteries of the lords body and blood until that time was ministered upon a table according to the practise of Christ, When altars came first into the Churches. of his Apostles, and of the primative Church. And here may all men see, from whence the popish altars come, for the which the stubborn, sturdy stout papists do so stoutly strive About the year of our Lord, (if stories be true) two hundred three score and five, came in the altars first into the Church. Other affirm, that they came in about the year of our lord, 294● But I believe that altars came not in the Church before the year of our Lord. 590. When the popish, peevish, private Masses began first to creep in▪ Volat. Durandus. Fasci●. Temp. Mas. Pet. Aequillinus. joannes. Stella. Pope Felix the first instituted the hallowing of altars, Hallowing of altars. commanding that no Mass should be song upon any altar, till it be hallowed. In the year, etc. 272. sabel. Pantal. Pope Hormisda decreed, that no altars should be set without the consent and special licence of the Metropolitan or of the Bishop of the diocese. In the year of our Lord. 514. Chron. joan. Stella. D, Barns. Pope Boniface the third appointed white linen clothes to be laid upon the altars. In the year, etc. 605. Pol. Altar clothes. Pope Sixtus the first ordained, that the corporasse cloth, which the priest useth at his mass, should be made of fine white linen cloth, In the year, etc. 129. Plat. sabel. Grat. D, Barnes. Pantal. The same Pope also ordained, that lay men, An high poin● in a low house. but specially lay women, should not once touch the ornaments of the Church, as copes, vestments, altar clothes, etc., nor the hallowed vessel, as Chalice, Pixe, Cross, Chrismatorye, Sensers, Candlesticks, etc. Plat. sabel. Pope Stephen the first made a decree, Copes▪ Uestments. that a priest in his divine service, should use none other but hallowed garments In the year, etc. 261. sabel. Pope Adriane the first being bishop of Rome, Surplice. there was a synod or council holden at Franckforde, in the which it was decreed, that whosoever doth any service in the Church, he should wear a surplice upon his back in service time, and no man to go in his common apparel without a surplice, no, not so much as the sexton or bell-ringer. In the year of our Lord. 796. Christ. Massaeus. Pope Silvester the first commanded, Linen Albes. that the priest at his mass should wear no silk, nor any coloured clothing, but a white linen Albe only. For Christ, sayeth he, was buried in a fine white linen cloth. In the year, etc. 315. Grat. Plat. joan. Stella. D. Barns. Pope Zepherinus commanded, Chalices of Glass. chalices of glass to be used in the ministration of the lords Supper. In the year, Cups of beoode etc. 208. For before that time the sacrament of the holy sign of Christ's blood was ministered in cups made of wood, according to the use of Christ of his apostles, & of the primative church Petrus de nat. Plat. Math. Pal. Pantal. Pope Vrban the first ordained afterward, that the chalices should be made either of silver, Chalices of gold silver and tin. or of gold, or of tin In the year of our Lord .222. Platina. Grat. Pol. Bergom. The saying of Bishop Boniface concerning chalices and bishops, is very notable, and answereth justly to our tyme. Olympia, inquit: Episcopi aurei lignei● utebantur calicibus: nunc vero lignei Episcopi calicibus utuntur aureis. In time's paste, saith he: Golden bishops used wooden chalices, but now wooden bishops use golden chalices. Pax Pope Leo the second devised that Pax, In the year of our Lord. 676. Platina. Pasc. Temp. Pope Innocent the third invented pixes and boxes for the reservation of the sacramental bread. Cross. In the year, etc. 1195. Paul. Volat. Phi. Pol. Pantal. Pope Agapetus the first commanded the people to go on procession, on the Sundays, & to follow the cross. In the year, etc. 533. Plat. Pal. D. Barns. Pope Gregory the first brought in banners into the church. Banners. This was that Gregory, Austen the monk. which sent Austen the Monk into England to preach to the english nation the faith and doctrine of the bishop of Rome with all his superstitious traditions, counterfeit religions, and such other wicked abominations. This Monkyshe Austen with, xl. Monks more, when they arrived and came on land in the east side of Kent in the Island of Thanet, entered in with a cross, & with banners displayed having a crucifix painted upon every one of them, singing the tyranny with orate pro nobis to all angels, Archangels, patriarchs, Prophets, priests, Apostles, Martyrs. Confessors, Virgins, Monks, Nuns, hermits, and finally to all he saints and she saints, that they might have good luck and well to far in setting forth their romish religion. Which swarm of monks, when they had once thorough their hypocrisy and flattering, obtained of the King to inhabit at Canterbury, went joyfully forth on their journey, having their crucifige cross and banners borne before them, and singing Alleluia with a lusty courage and merry voice until they came to the city, where they practised all kind of superstition, as beads bidding, popish fasting, wifeless living, long latin Matins and Masses singing, Saints relics boasting, etc. In the year of our Lord. 590. Chron. Ranulphus. Cestrens. Pope Fabiane the first devised the Chrismatories. Chrismatoryes. In the year, etc. 242. Plat. Volat. D. Barns. Sensers. Pope Leo the third brought in the sensers. In the year, etc. 817. Pol. Doct. Barns. Pantal. Holy water buckets & sprinkles. Pope Alexander the first (as they feign) invented the holy water with the holy water buckets and sprinckels In the year, etc. 119. Libro. Concil. Grat. Pol. Plat. Sabel. Pope Silvester the first with the oil brought in also the oil pots. Oylepots. In the year, etc. 315. sabel. Plat. Pantal. Pope john the eight made a decree, that if any man did take away any thing once appointed and dedicated to the service of god either out of an holy or unholy place, the same man should be counted guilty of sacrilege. In the year of our Lord. etc. 887. Quest. 17. cap. 4. Siquis. joan. Laziard. Of Images to be had in Churches. PAulinus Bishop of Nola, The first proctor and promoter of Images as some writ, was one of the first promoters & chief proctor's to have Images in Churches. In the year, etc. CCCCL. Pantal in Chronogra. Pope Gregory the first ordained, Images not to be worshypp●d. that Images should be had in Churches for to be lay men's books, but by no means to be worshipped, nor kneeled unto. In the year of our Lord. 590. Greg. Lib. 9 Epist. 9 Chron. Pope Gregory the second confirmed the having of Images in churches and did not only excommunicate the Emperor for abolishing of images, A wicked act of the Pope. but he also most traitorously stirred up his subjects to rebel against him. In the year. etc. 729. Blondus. Chron. Pope Constantine gathered a council at Rome against Philip the Emperor, Images confirmed. wherein he condemned the Emperor for destroying Images, and made a decree for the establishment of them in churches. In the year. etc. 769. Plat. Pol. Images worshipped. Pope Gregory the third made a law that Images should not only be had, in churches, as lay men's books, but that they also should be worshipped and had in greater reverence, than ever they were before, & that whosoever were of a contrary opinion, he should be condemned for an heretic. In the year. etc. 740. Sigis. Blond. Plat. Sabel. Note. Here may all men learn to judge with what spirit these romish Bishops are led, which notwithstanding call themselves most holy fathers, Christ's vicars in earth, Peter's successors, holy Church, the spouse of Christ, that pillar of truth, which cannot err. Pope Gregory the first (as you heard) admitted Images into Churches as lay men's Calendars or books, but by no means to be worshipped. Which also is more than can be proved lawful by the word of God. Pope's together by the parts among themselves. notwithstanding now cometh this most holy father Pope Gregory the third, and he appointeth Images not only to be in Churches, as lay men's books, but also to be worshipped, that is to say, to kneel unto them, to sense them, to garnish them with costly vestures, to set up candles before them to go pilgrimage unto them to pray before them and to give them such honour as by no means is due either to stock or stone. The words of Pope Gregory the first are these, concerning that not worshipping of images, written in a certain epistle unto Serenus Bishop of Massilia, Serenus the godly Bishop of Massilia. which did not only take away Images out of the churches, when he see the people worship them, but he also broke them all on pieces, & brent them. It was saith he, declared unto us, that thou beholding certain worshippers of images, didst break & also cast away the same images out of the church. Verily we commend thy zeal that thou wouldest have no man to worship that is made with hands, ☜ but yet we think (Note good reader, that this Pope doth not plainly affirm by the authority of God's word, that images ought not to be destroyed, but only bringeth forth his own thinking.) we think saith he, that thou oughtest not to have broken those images. For the picture unto this end is set up in the churches that such as be unlearned, should at the least by seeing and beholding those Images, read on the walls, that they are not able to read on books, etc. Lib. 7. Epist. 109. Both Epiphanius and S. Austen, numbereth among heretics a certain woman called Marcelia which worshipped the images of jesus, of Paul, etc. and offered incense unto them. Here doth Pope Gregory the first with the consent of Epiphanius and S. Austen, condemn the judgement of Pope Gregory the third concerning the worshipping of Images. Where is now the spirit of unity become, whereof these holy Father's brag so greatly? Sensing of Images. Pope Stephen the third decreed, that Images should not only be had in Churches, but that they also should be sensed. In the year of our Lord. 772. Sigeb. Plat. Vo●at. Pope Leo, the third, Pope john the seventh, Pope Adrian, the first with other, made also decrees for the establishment of Images in Churches, as witness Sabel, Paulus Aemilius. Sigeb. Plat. Volat. Fasci. Temp. Pope Paul the first bearing rule, Pipine king of France caused a Council to be assembled and called together, A Council assembled about Images. concerning the having and worshipping of Images, where many learned men were present: among whom there was great contention: some according to the Pope's former decrees defending both the having and worshipping of Images: some after the doctrine of god's word utterly condemning both the having and worshipping of Images, affirming that it is directly against the word of God in the Temples of the Christians to set up Images which should be nothing else, than stumbling blocks unto the rude and simple people, and great provocations unto Idolatry, notwithstanding the Papists and superstitious Hypocrites did bear such a rout and rule in that Synod that the matter was concluded on their side, so that from henceforth it should be lawful both to have & to worship Images not only of Christ, but also of all saints in Churches or else where, although the express word of God & the examples of the primative Church, & the judgement of divers godly & learned men teach the contrary, joan. Laziard. A certain wicked woman Empress of Greece called Iraene, at the request of Pope Theodorus gathered together at the City Nice a swarm of Bishops to the number, as they writ, of CCCL. In the which Council was also decreed, that Images should be had in Churches. In though year of our Lord. 695. Blondus. Plat. Eutropius. Polid. Pantaleon. etc. But this decre● lasted not long. For the Emperor Constantine the sixth her son, saying the great abomination that came by Images, so soon as he came to rule, broke that decree, and made a straight law against the ●auynge of Images in places where Christian men come together to pray. But the wicked woman his Mother afterward thorough the crafty council of the bloody: Papists found the means to apprehend her son, to deprive him of his Empire, to put out his eyes, A wicked act. and to cast him into prisoon, where he most miserably died. Oh unnatural Mother: yea, O unnatural monster, afterward this dounghel of Idolatry and superstition set up again her Idols and Mahomet'S. But when Nicephorus came to the Empire he did not only put her down, cast her into prison, where she by the righteous judgement of God most vilesy died according to this saying of our saviour Christ, Math. 7. With what measure ye met unto other, with the same shall it be met to you again: but he also destroyed all her poppets, suffering no images to remain in the temples: which order all the Emperors of Greece observed ever after, as histories make mention except one, Theodorus Lascaris, which at a certain council holden at Lugdune, agreed to the Bishop of Rome in admitting Images. But his subjects therefore deprived him both of his Empire and dignity. Barthol. Westmerus. Certain godly Civil laws against the having of Images in Churches, with the advise, consent, and judgement of diverse godly learned men. Leo the Emperor Lo the third, Emperor of Grece assembled together at Bizance three hundred & thirty godly learned Bishops, which with one consent agreeable to the word of God, Images taken out of Churches, and burnie openly. decreed with the assent of the Emperor and of the nobility, that all Images should be taken out of churches, and burned openly. Moreover the Emperor himself at Constantinople threw out of the temples all the Images of Angels, ☞ Martyrs, virgins, saints, yea, and of Christ, and burnt, them in the open market & made a law, that, whosoever resisted his procedings in this behalf, he should suffer death. In the year of our Lord. 784 Blondus. Eutropius. Platin. Matth. Palme●us. etc. Constantine the Emperor. Constantine the Emperor kept a council at Constantinople, in the which were present a great number of godly Bishops, and other learned men: where it was likewise decreed, that Images should be cast out of Churches, and by no means be suffered in such places, as christian men resort unto for to pray unto their Lord God. In the year, etc. 739, Sigesb. P. Aemilus. Pantal. The noble and Godly Emperors Valens and Theodosius made a law, Ualens & Theodosius Emperors. that no man should make or cause to be made any Image of our saviour Christ, neither by painting, nor by graving, nor yet by any other way, but that wheresoever any such Image should be found, it should utterly be taken away and destroyed. And whosoever would attempt to do contrary to this their act, they appointed certain grievous punishments to be executed upon the transgressors and breakers thereof, as a law grounded both upon the word of God, and upon the decrees and constitutions of the most worthy ancient Emperors and reverend bishops. Petrus Crinitus. Lib. 9 de honestae disciplina. Sabanus King of the Bulgarians made also the like law in his Realm for the abolyshment of Images out of the Churches. King Sabanus. In the year of our Lord. 765. sabel, Mass. Pantal. Philip the Emperor likewise made a Philip the Emperor strait law for the abolishing of Images. In the year of our Lord. 730. Sabel. Paulus Diaconus. Adrian the Emperor The noble Emperor Adrian commanded, that there should be no Images set up in temples or Churches. joan. Laziardus. King Calcobertus. Calcobertus King of England destroyed in his Realm when he received the faith of Christ, all the Idols, poppettes, Maumettes and Images that he found or could come by. In the year of our Lord. 640. joan. Laziard▪ Vincentius. Pope Gregory the first after that he was appointed Bishop of Rome, P. Gregory the first. commanded, that all the Idols and Images of the Heathen should utterly be defaced, their heads cut of, and their other members in all points mangled and disgraced, and so in fine destroyed, that no occasion of Idolatry might afterward be given. In the year of our Lord. 590. joan. Laziard. Chronica. Pope Constantine the second. Pope Constantine the second, whom the seditious, tyrannical and superstitious papists did afterward violently depose, cruelly thrust into a monastery as into a vile and stinking prison, and most unmercifully put out his eyes, commanded that no Christian should worship any Image either of God or of any Saint, joan iiii, or invocate or call upon the virgin mary, or any other saint in heaven with their prayers, but worship God in spirit and truth, and call upon his glorious name thorough jesus Christ our alone Mediator, Advocate and intercessor. In the year, etc. 769. joan. Laziard. The Council Agathense made a decree, that there should be no pictures in Churches, Certain godly counsels condemning the having of ●images in churches. and that no thing should be painted on the walls of Churches, that is honoured and worshipped. In the year of our Lord. 440. Libro. Concil. Durand. The Council Toletane the twelfth holden in Spain, made constitutions both against Images and against the worshippers of images. In the year, etc. 712. Chron. Concil. The Council Elibertine likewise holden in Spain decreed, that all pictures should be had out of churches, and that nothing that is honoured or worshipped should be painted on the church walls. In the year, etc. 345. Isidorus. Tom. 1. Concil. Epiphanius. The holy Bishop Epiphanius coming into a church to pray, saw a veil there hanging, wherein was painted the image of Christ, or of some saint. So soon as he saw it, he cut the Image away, and said, that it is contrary to the authority of the holy scriptures, to have the Image of any man in the Church of Christ. In the year of our Lord. 565. S. Hieronymus. Chron. This epistle, which the aforesaid holy and godly learned Bishop Epiphanius wrote of this matter unto john Bishop of jerusalem in the Greek tongue, and saint Jerome translated into latin, and the words are these in English WHen we went forth together unto the holy place, which is called Bethel, that we should make there a collection (for the poor) according to the custom of Christ's Church, & came unto a village, which is called Anablatha, and as I passed by saw there a candle burning: I demanded what place it was. ☜ And when I had learned, that it was a Church, I entered into it for to pray, where I found a veil hanging on the door of the same church, died & painted, and having an Image as it were of Christ, or of some saint. For I do not well remember whose Image it was. Therefore when I saw this in the church of Christ, contrary to the authority of the scriptures, that the Image of a man did hang there, I cut it away, and gave rather council to the keepers of the same place, that they should lap and bury some poor dead man in it. But they murmured at the matter and said: If he would cut it, it were convenient, that he should give an other veil in the stead of the other. Which thing when I heard, I promised that I would give them one, & send it unto them out of hand. But while I sought to send a good vail for the other, I have made some delay in the matter, For I thought I should have had one sent unto me from Cyprus. But now have I sent such as I could get: and I pray thee, that thou wilt command the priests of the same place, to receive the veil of the bringer, that we have sent, & to give commandment, that from henceforth no such veils be hanged up in the church of Christ, as be contrary to our religion. Here this most Godly bishop with manifest, plain, and evident words pronounceth and declareth, It is against the word of God to have Ima●ges i● Churches. that it is against the holy scripture & our religion, that the Image of Christ should be had in the temples of the Christians, so far is it of, that the Images of any saints ought to be placed in them, Hereof may we easily gather, that S Jerome also and all the other godly bishops, which were both before and in his time did agree in this point with Epiphanius that the Images of Christ and of the Saints are by no means to be suffered in the Churches of the Christians. For in the time of Saint Jerome, and certain years after him, we do not read that any Bishop being of a sound and perfect judgement could ever abide, that images should be placed in the temples of such as profess Christ. The Godly learned Bishop S. Athanasius proveth evidently against all Imagemongers, Athanasius that men may learn to know God better by living creatures, whether they be reasonable or unreasonable, than by dead carved stocks and stones. Athanasius, adversus gentes. The great & ancient clerk Lactantius saith, Lactantius. that God can not be truly worshipped in that place, wherein an image is▪ Lib, de orig. Erroris. 2. Cap. 19 Again he sayeth: If your Saints, if the holy Mother of Christ be in heaven, why do ye not life up your eyes unto heaven, etc. Why do ye rather look unto walls and unto stocks, than unto that place, where ye believe that they are? What mean the temples the tabernacles, yea and to be short, what mean those Images? Lib. 2. Cap. 2. de orig▪ erroris. Austen. Saint Austen saith, that it is abomination and plain sacrilege, if any man set in the Church an Image of God the father sitting on his seat. Lib. De fide et symbalo. The Image of God the father in the temples of the Papists moste blasphemous. Hereof doth it follow, that the papists are abominable and commit sacrilege. For so do they setforth the Image of God the father most blasphemously in all their popish Churches, painting him with an old withered face, wrinkled forehead, hollow eyes, lean cheeks, sharp nose, hanging down lips, enbowed chin, white beard, etc., and for very faint feebleness sitting in his chair, like a simple, silly, single soul, contrary to the nature of God and the truth of his holy word which sayeth by the psalmograph: Psal. 102. Malach. 1. A man shall wax old like a garment, but thou art always one, & thy years fail not. God himself saith by the prophet: I am the Lord, and am not changed. Again the prophet Esay sayeth: To what thing will ye make God like? Esay. 40. Or what Image will ye set up unto him? Shall the carver make a karued Image? And shall the Goldsmith cover him with Gold, or cast him into a furnace of silver plates. etc. Eusebius writeth, Eusebius. that the use of Images came from the Heathen unto us. Images came from the Heathen Eccle. Hist. Lib. 7. Cap. 14. And not without a cause. For although in the old Testament there were many holy patriarchs, judges, Kings, Priests, Prophets, No Images were made of gods saints in the old Testament Martyrs, Matrons, Widows and Uirgines, which were noble and worthy myrroures of virtue & Godliness, most worthy to be had in remembrance: yet read we not, that there were any Images made of them, or set in places, where the people of God came together for to pray. And the Jews at that time were the peculiar people of God. They remembered the manifold commandments of God concerning the not making & not worshipping of Images, & therefore could they not abide Images neither privately nor publicly. Again in the primative Church, no Images were suffered in Christian men's Temples and Oratories, as we may see by the history of Epiphanius, which did not only cut the Image that hanged in the Church on pieces, ☞ but he also affirmed, that it is contrary to the Christian religion to have the Image of any man in the Church of Christ. Erasmus Roterodamus. Erasmus Roterodamus a most diligent searcher of antiquities, writeth, that unto the time of Saint Jerome there were men of an approved and sound Religion, which could not abide any Images, in the Churches, neither painted nor graven, nor yet woven, no not so much as the Image of Christ. Eras. in catechesi. Saint Jerome lived. In the year of our Lord. 387. Cornelius Agrippa. Cornelius Agrippa writ of Images on this manner. The ungodliness and foolishness of the Egyptians concerning Images was wonderful. And from them came the like fondness unto all nations, which corrupt usage of Religion of the Heathen, The beginning of our Images. when they began to be converted unto the faith of Christ, infected our Religion also, and brought in our Church Idols and Mahomettes, with many pompous barren Ceremonies of ●he which those ancient and true Christians knew nothing at all. Hereof came it to pass, that we brought into our temples the dumb Images of our Saints and set them on Gods altars with great solemnity, honour and worship. O abomination. And where we think it an unseemly thing for man, which is a true Image of God, to come up, even there place we dead Idols, and to them we make courtesy, to them we give kisses, to them we offer, to them we give gifts, upon them we hang precious jewels, to them we apply miracles, we buy par●ons, to them we go on pilgrimage, to them we make vows, to them we give worship, and do all the honour that can be devised. Images cause of idolatry. And yet can it not be expressed, into how great superstition, I will not say idolatry, the rude and unlearned people do fall through Images, the priests winking at the matter, forasmuch as here of they have no small lucre and advantage. And here they defend themselves with the words of Gregory, The Fancy of Gregory concerning Images. which saith, that images are the books of the rascal and common people, for such to remember things by, and to read in, as have no learning, that when they see them, they may be alured to remember and consider God. God's commandment forbiddeth Images. But these be fond fantasies of Gregory going about to excuse the matter, although in deed that holy man alloweth images and not the worshipping of them. ☞ But the commandment of God, which plainly forbiddeth images, is far otherwise. For it becometh us not to learn of the forbidden book of Images, but of the book of God, which is the book of the Scriptures. He therefore that desireth to know God, let him not seek it of the Images of Painters and Carvers, john v. but as john saith, let him search the Scriptures, which bear witness of him. Rom. x. And they that can not read, let them hear the word of the Scripture. john. x. For Faith, john vi. as Saint Paul saith, cometh by hearing. And Christ saith in john: My Sheep hear my voice. Again, if no man (as Christ saith) can come to him except the Father draweth him, john. 14. and no man can come to the Father, but by Christ alone: why take we away the glory from God, and give it to Pictures & Images, as though they were able to bring us unto the right knowledge of God, etc. Of Baptism. POpe Victor the first commanded, Baptism ministered at all times and in all places, and of all persons, necessity requiring. Hereof came it, that Midwives baptize infants that baptism should be ministered to all men indifferently at Easter. notwithstanding if any desired (necessity so requiring) to be baptized at other times: he ordained, that they might lawfully be baptized in all places and at all times, yea and that with any kind of natural water, hallowed or unhallowed either by a lay-man or by a Laywoman. In the year of our Lord. 198. Grat, Fascic. Temp. Lib. Concil. Poli. D. Barnes. Pope Gelasi●s ordained, that Baptism should be openly ministered at Easter and at Witsontyde, yea & that freely. In the year. etc. 494. Isidor Grat. The Baptism of insantes. About that time also there was a Council holden in Spain, where it was enacted, that young infants (if need were) might be baptized on the same day that they were borne. Isidor in Concil. Pantal. Pope Leo the second decreed, that Baptism might be ministered every day: where as in the primative Church as it appeareth by ancient writers, the Sacrament of baptism was not commonly ministered, A goodly custom. but at two times in the year, that is to say, at Easter and Witsontyde: at which times it was solemnly and with great reverence ministered in the presence of all the congregation. In the year of our Lord. 676. Lib. Concil. Volat. Pol. Ch●on. Monks may not baptize, nor be Godfathers. Pope Gregory the first made a decree, that Monks should not baptize, nor be Godfathers to children at their baptism. In the year of our Lord▪ 590 sabel. Pantal. D. Barns. This decree did Pope Eugenius the third renew. In the year of our Lord. 1147. Lib. Concil. Chron. nuns may be no Godmothers. The aforesaid Gregory also ordained, that nuns by no means should be Godmothers to children either at Baptism or at Confirmation. Chron. joan. Stella. Pope Calixte the second pronounced all such excommunicated, Baptism and burial free. as took money either for baptizing or for burying. In the year of our Lord. 1120. joan. Tilio. Volat. Pantal. Pope Nicolas the first ordained, Baptism ministered of a pagan is of force. that the sacrament of baptism should stand in effect, although it were ministered of a pagan and Infidel. In the year of our Lord. 871. Achilles. Dist. 4. De consecratione. The same Pope made a decree, Baptism may not be reiterated. that baptism should not be twice ministered to one person. joan. Philip. Bergom. Pope Iginius decreed, godfathers and godmothers. One Godfather at Baptism. that children, which were to be Christened▪ should have a Godfather and Godmother for to be witnesses that they were baptized. In the year. etc. 143. Lib. Council▪ sabel. Polidor, D. Barns. Pope Leo the third appointed, that when the child is either christened or bishoped, he should have but one Godfather, be it a man child or a woman child. In the year of our Lord. 817. De consec. Dist. 4. Capi. Non plures. Guil. Durand. joan. Stella▪ Phil▪ Bergom. No father may be godfather to his own child. Pope Theodore the first made a decree, that no father should be Godfather to his own son or daughter: nor no mother Godmother to her own son or daughter. In the year of our Lord. 936. joannes Laziardus. Item, he ordained, that if any man were Godfather to another man's daughter, Per quam regu●am? his son might not afterward take her to wife. 30. Quest. 1. Cap. Non Oportet. What jeopardy is there in the matter. Pope Vrban the second made a decree, that a man and his wife may not be Godfather and Godmother to one child at Baptism. 186.30. Quest. 4. Cap. Quod autem. A doubtful kind of baptizing. Pope Alexander the third ordained, that when it is doubtful, whether the child be baptized or not, he should be baptized on this manner: If thou be baptized, I baptize thee not again, but if thou be not baptized, I baptize thee in the name of the Father, and of the Son, and of the holy Ghost. Amen. In the year of our Lord 1161. Guilihelmus. Durandus. Ceremonies about Baptism. Pope Leo, Pope Damasus, and Saint Ambrose brought in the exorcisms & conjurations, the benedictions & blessings, with the other solemn ceremonies. Guil. Durand. Pope Celestine made a decree, A mad and a foolish decree. that neither young children, nor any other of what age soever they be, shall be christened, before the priests thorough their conjurations, breathings, spittyng & salting do drive the devil out of them. In the year, etc. 428. Chron. Germ. Dist. 4. de Cons. Pope Clement the first put oil and cream to the baptism, Oil cream crosses. and commanded, that all that shall be baptized, should be anointed therewith, & crossed in the forehead. In the year, etc. 92. Chron. Lib. Concil. joannes. Laziardus. Pope Silvester the first also ordained, that all that were baptized, should be anointed with oil & cream. In the year, etc. 315. Plat. Volat. sabel. In the Council Braccarense, it was ordained, Oil and cream tre. that there should be no money paid for oil and cream▪ wherewith the infants be anointed in their baptism. Lib. Council, In the Council holden at Chartage, it was decreed, The women's baptism. that a woman although never so well learned, may not presume to baptize, except necessity compelleth. Concil. Durand. A good proviso. and a profitable. In the council Ilerdense, it was ordained, that every priest that can not have a font of stone, may have any other convenient vessel meet for that purpose. Provided alway, that it be never after carried out of the church Guili. Durandus. Of the lords Supper, commonly called of the papists, The sacrament of the altar. Unleavened bread. POpe Alexander the first commanded, that only unleavened bread should be used at the Lords supper. In the year, etc. 119. Lib, Concil. Grat. Plat. sabel. ☞ Before that time the bread appointed for the Lords Supper was indifferent, whether it were levended or unlevended. Notwithstanding the Greeks from the Apostles time unto this day have ever used levended bread in the ministration of the lords Supper, as they use also wine only in their cup, where as such as be under the Pope customably mingle water with the wine according to Pope Alexander's decree. Pope Nicolas the second decreed, The carnal presence of Christ published by pope Nicolas in the sacrament. that the bread and the wine, which are set upon the altar, are not only after the conseeration, the sacraments of the body and blood of Christ, but they are also the very self same body and blood of our Lord & saviour jesus Christ, that was borne of Mary the virgin, so that the very body of Christ is there truly and unfeignedly handled of the priests hands, broken and torn on pieces with the teeth of the faithful. In the year, etc. 1961. De consecrat. Dist. 2. Ego. Berengarius. Pope Innocent the third assembled at Rome in the council Laterane a wonderful Transubstantiation devised and confirmed. swarm of spiritual smeared shorelinges to the number of xii hundred and odd, whereof viii hundred at the least were monks, friars, canons, and such other monkish monsters, which with one consent for the maintenance of their beastly idleness & idle beastliness, devised & confirmed the doctrine of transubstantiation, making it an article of our faith to believe in pain of damnation, that after the priest hath whispered over the bread & wine a few latin words, as Hoc est enim corpus meum. Hic est enim sanguis meus etc.: the bread is turned into the natural body of Christ, flesh, blood & bone, sinews, guts & loins, even as he was borne of Mary the virgin, and hanged on the cross. Again the wine is turned into the very natural blood of Christ, which he received of Mary the virgin, as it was shed for our redemption on the cross, no substance of bread and wine remaining, but the very substance of bread & wine turned unto the natural substance of the body & blood of Christ, only the accidentsses of bread & wine remaining, this monster of transubstantiation was hatched and brought forth by Antichrist and his chaplains. In the year, etc. 1215. Decret. de summa trinitate, Cap. Firmiter. But as this doctrine of transubstantiation was unknown to the Church of Christ before the wicked and unlawful assembly of the venomous dragon pope Innocent & his pestilent papists: even so likewise from the beginning, unto this day would the church of the Greeks never receive it, but always have abhorred it as a new & strange, The Greeks would never admit transubstantiation. yea, a devilish and damnable tradition of Antichrist, ☜ as they in like manner would never admit that wicked & execrable tradition of receiving the sacrament of Christ's body and blood under one kind contrary to the institution of Christ, nor the damnable and devilish decree of the single life of priests, although that romish Antichrist with the Satanical sectaries have sought all means possible to bring it to pass. Pope Honorius the third did not only command, The sacrament worshipped▪ & car●ed about to the sick, etc. that the sacrament of the altar (as the papists term it) should be worshipped and kneeled unto of the people, but also that it should be borne unto the sick after a most comely sort with all reverence and honour, yea and that with candlelight also, though it be at high noon days. In the year, etc. 1214. D. 3, Tit. 1. Cap. 10. Lib. Concil. Pant. Pope Innocent the third ordained, The sacrament reserved. that the sacrament of the altar should be kept in the churches continually under lock and key, to the intent to be in a readiness at all times, lest, saith he, they that are sick, should want the spiritual comfort in the troublesome time of death. In the year, Against the reservation of the Sacrament. etc. Lib. Concil. Chron. Pant. But in the primative church there was no such reservation and keeping of the sacramental bread either for the sick or for the hole, as it is at this present. For in the Apostles time and many years after, if any bread remained of the communion, it was not reserved & hanged up in the Pixe to be worshipped, as the use is among the papists, brought in by the devil and Antichrist, but it was given to the poor people to eat. And in the time of Hesichius & of Origen (as their commentaries upon Leviticus do testify) the bread that remained after the communion, was brent to ashes. And Clement Pope of Rome made a decree, that if any of the sacramental bread remained, after the lords Supper was once done, the clerks should not reserve it to be hanged up and worshipped, but consume and eat it. Li 4, ca 3, 6 The old custom was this saith Euagrius in his ecclesiastical history, that when much of the holy parts of the undefiled body of Christ our God did remain, that the young children, which were wont to go to school, should be called to eat them, And Saint Jerome witnesseth also in his commentary upon Saint Paul's Epistle to the Corinthians, that after the communion, whatsoever they left, saith he, of the sacrifices (he meaneth the sacramental bread and wine) they consumed it there together in the Church, In i. Cor. cap. xi. eating their common Supper. Pope julius the first appointed, that the Sacrament of the altar should not be ministered with milk. In the year of our Lord .338. Guili. Durand. Notwithstanding we read, that in the time of Pope Innocent the eight, it was suffered, that the priests of Norduegia might sing Mass with water for lack of wine. In the year, etc. 1484 Math. Palmer. Pantal. Pope Innocent the third bearing rule it was ordained in the council Laterane that when soever the Sacrament of the altar is carried about, A vile & a wicked decree. there should be borne before it a bell ringing with a light to cause the people to kneel down and worship it. In the year, etc. 1195. jacobus de visaco. Can the mouse or any other beast eat the body of Christ. In the council Arelatense it was decreed, that if any priest were negligent in keeping the body of Christ, so that either mouse or any other beast did eat it, that priest for his offence should do penance forty days. Dist. 3. De. consecrat. Priests only must carry the sacrament to the sick. In the council Remense it was enacted, that whereas afore the manner was for the priests oftentimes to deliver the sacrament of Christ's body and blood to lay-men and to Laywomen, yea to children for to bear it unto the sick: the priests from thenceforth should no more so do, but bear it themselves unto them, saying, that it is an horrible and detestable thing for such to carry the holy body of the Lord to the sick: Except it be to offer. which are forbidden to come into the Chancel, or to approach nigh unto the altar. De consec. Dist. 2. Lay people may not touch the sacrament with their hands. In a certain council holden at Rotomage, it was decreed, that the sacrament should be given from henceforth neither to lay-men, nor to Laywomen in their hands any more, but that the priest should put it in their mouths, contrary to the use and practise of the primative church and many hundred years after. Lib. Concil. Pope Boniface the second made a decree, A good decree. that at the ministration of the lords Supper the people & the Clergy should be present, not to be gazers, but partakers of those holy mysteries. In the year. etc. 529. joan. Stella. Pope Anacletus decreed, A godly law and worthy to be practised that a priest, whensoever he doth communicate, shall have two at the least to be partakers with him: and that such as be present, and will not communicate shall as ungodly persons be excommunicate, and put out of the congregation. In the year etc. 101. Grat. Plat. Phil. Bergom. In the counsel Antiochen it was like wise agreed, ☜ that such as were in the Church, and present at the common prayers, & heard the preaching of gods word, and yet refused to receive the lords Sacrament, they should be taken for none of the number of the true Christians. Lib. Concil. Pope Zepherinus appointed, that all that profess christ, or bear the names of Christians, The age of the communicantes. being of the age of twelve or thirteen years or upward, should at the lest once in the year (as at Easter) receive the Sacrament of the body and blood of Christ. In the year. etc. 208. Plat. sabel. Volat. Laziard. etc. Thrice in the year, the holy communion is to be received. Pope Fabiane commanded, that every Christian should receive the Sacrament of Christ's body and blood thrice in the year, that is to say, at Easter, at Witsontide, and at Christmas. In the year of our lord .242. Eusebius, Plat. sabel. Volat. joan. Stella. Pantaleon. In the Council Agathense it was decreed, that those seculare men, which did not receive the Communion at Christmas, Easter and Witsontide, should not be taken for true Catholics. Lib. Concil. A fond decree. There is a decree, as Guilihelmus Durandus writeth, that such as ought to receive the Sacrament at Easter, must abstain ab amplexibus, that is to say, from giving their wives the due benevolence, as Saint Paul calleth it, three days afore, and three, or five, or seven, days after, as though the act of matrimony were unclean, when notwithstanding the holy Apostle calleth Wedlock honourable, Heb. 1●. and the bed undefiled. Rationale di. off. Of receiving the Sacrament under both kinds according to Christ's Institution. POpe Gelasius ordained, A good and godly law. The sacrament ought to be received under both kinds that all Christians, be they spiritual or temporal, as they term them, should receive the Sacrament of the body and blood of Christ in both kinds according to Christ's institution: and that if any would not so receive it, the same should abstain from the whole. In the year of our Lord .494. dist. 2. the consecrat. cap. Comperimus. Pope julius the first also commanded, that the people should receive the mysteries of Christ's body and blood according to Christ's institution, both the bread and the cup, one several from the other, as the Apostle saith: let a man examine himself and so eat of that bread, and drink of that cup. In the year of our Lord .338. de consecrat. dist. 2. cap. Cum omne. In a certain council holden at Basile, it was concluded, that according to christes institution the lay people also should receive the Sacrament in both kinds. And this decree was not only established by the authority of the emperor Sigismond, and the consent of the other noble and learned men, which were there present, but it was also confirmed, approved, and allowed by Pope Eugenius the fourth. In the year. etc. 1430. Lib. Concil. Chron. Not only in the primative church, but also in the time of S. Cyprian. s. Jerome. S. Ambrose. S. Austen. S, john Chrisost. etc. and many hundred years after, the lay people received the Sacrament of Christ's body and blood under both kinds, as they likewise had the Sacramental bread given them in their hands and not put in their mouths, as the Papists use in these our days. Are not these the words of saint Ambrose unto the Emperor Theodosius, when he would have received the Sacrament, coming blustering and blowing from shedding innocent blood? O Emperor, saith he, how shalt thou with such hands take the holy body of the Lord? With what foolish hardiness shalt thou receive in thy mouth the cup of the precious blood, seeing that thorough the madness of thy words so much blood is wrongfully shed? Seven thousand men, saith the history, were slain at the commandment of the Emperor. Tripar. hist. Lib. 9 cap. 30 That this Emperor Theodosius was a lay man, ☜ the Papists themselves will confess I doubt not. Here then learn we two notable things, one is that in the time off. Ambrose, the lay people according to Christ's institution, received that Sacrament under both kinds The second is, that the lay people also had the Sacramental bread given them into their hand of the ministers, and not thrust into their mouths, as the massing Papists use at this day but this godly plant of Christ, hath that wild bore of Rome with his Antichristiane and filthy pigs ●oted up, subverted and destroyed. Take eat, saith Christ Drink ye all of this, saith he. Matth. 26. Mark. 14. Luke. 22. 1. Cor. 11. All saith he, and not priests only. The cup of the mystery of Christ's blood was so freely suffered before the tyranny of the Romish bishop prevailed, Note. that not only it was ministered to ancient people, but also to young children, as the monuments of the old writers do manifestly declare. Cipr. in serm. de lapsis. All the east church receive the Sacrament under both kinds. The Greeks, the Ethiopes, and the Bohems, with divers other nations (as histories make mention) have unto this day always observed and kept the ancient and apostolic manner of receiving the Sacrament under both kinds according to the institution and ordinance of the Lord Christ, by no means obeying the wicked decree of the bishop of Rome unto the contrary. Of receiving the Sacrament under one kind after the pope's invention. When the mystery of the Lords blood was taken away from the communion of the laity. POpe Innocent the third (as some writ) did first of all forbidden in the council Laterane, that the lay people should receive the holy communion of the body and blood of Christ under both kinds: about the year. etc. 1215. Other affirm (which I judge to be more true) that that wicked decree of taking away the cup of the mystery of Christ's blood from the lay people contrary to christes institution and commandment, was first of all granted confirmed and established in a council holden at Constance, john Wicliffe, john Husse, Hieronimus de Praga. the xiii, session, where the most famous clerk john Wicklief our country man was condemned for an heretic, & the two learned men john Hus & Hieronymus de Praga were most cruelly and most unjustly murdered and brent also for heretics of the bloody Papists, notwithstanding the emperors safeconduct, for denying the Popish article of Transubstantiation and maintaining the receiving of the Sacrament under both kinds. With what forehead then dare ye, O unshamefast Papists, after the institution of Christ. In the year. etc. 1415. This is worthy to be noted, that the Papists themselves in that their devilish decree confess and grant, that Christ's institution is, that the lay people should receive the Sacrament under both kinds, and that in the primative Church all the communicantes did not only receive the mystery of christs body, but also the mystery of Christ's blood, one several from the other, according to the institution of christ And notwithstanding the premises, they straightly charge and command, that from that time forward, none of the laity shall receive the Sacrament, but only under the kind of bread, and that they must believe certainly and by no means doubt, that the whole body and blood of Christ is truly contained as well under the kind of bread alone as under the kind of wine also: & that therefore it is sufficient for the laity to receive the Sacrament under one kind, and that whosoever from that time fourth shall presume to receive the Sacrament under both kinds (except he be an holy anointed) or think of this decree otherwise than well: he shall be taken, judged, condemned and punished like an heretic according to the appointment of the ecclesiastical laws, that is to say, brent to ashes, as the good monk of Eye in Suffolk was in the days of king Henry the eight, The good Monk of Eye. O wolvish and bloody Antichrist's. A Christian man to be murdered for obeying the commandment of Christ, yea, and that of them, which will be taken for the heads of Christ's church, which also ought rather to shed their own blood, than that any jot or title of God's word should be left undone? Gala. iii▪ O tyranny incomparable. It is not lawful either to put to or take aught from the testament of a mortal man, if it be once allowed: and shall the vile dunghills of the earth presume to alter & change the blessed and everlasting Testament of the only begotten son of god, Math. 26. which he sealed with his most precious blood & delivered to his church to be inviolably kept until his return? Drink ye all of this, saith Christ, and not ye smeared shorelyng only. In a council holden at Basile, priests may not receive under both kinds. except they Mass. it was decreed, that not only the lay people, but the priests also, when they themselves make not God's body, should communicate only under one kind. In the year, etc. 1437. Of confirmation or bishopping of Children. POpe Clement the first (as the papists fain) first of all ordained the confirmation or byshopping of children, The bishopping of children. and commanded that ☜ the child being once baptized, should as soon as is possible, be bishopped. For saith he, he is no perfect christian which not of necessity, but of negligence or of set purpose leaveth this thing undone. In the year, etc. 92. Lib. Concil. Fas. Temp. Pol. Pantal. Some attribute this decree to pope Silvester the first, which lived in the year, etc. 315. Plat. Volat. D. Barns. The aforesaid pope also appointed, that none should consecrate the oil and cream, Bishops only must confirm children. but bishops only, and that they likewise, & none other, should confirm children. Plat. Volat. Pope Iginius ordained, that children should have a Godfather or Godmother, when they were confirmed and catechized. In the year, etc., 143. joannes. Laziardus. In the council Meldense it was ordained, that bishops should be fasting, bishops must be fasting, when they confirm children. Rules concerning confirmation. when they confirm children. Lib. Concil. Dist 5. de consecrat. In a council held at Aurelia, it was decreed, that the sacrament as they call it, of confirmation, should be given to such young ones as were of perfect age, as xii, or xu years old, & to such as were come to man's state: and that all such, before they be bishopped, should be shriven, and come fasting to their byshopping. Lib. Concil. Guilielmus. Durand. Of matrimony. POpe Evaristus made a law, A law not to be despised. that all privy contracts of Matrimony, that were made without the consent of the parents, should be of no force: and that the man & the woman should be openly married together in the church, of a priest before the congregation, or else the marriage to be taken as adulterous, incestuous and abominable. In the year, etc. 110. Lib. Concil. Epist. 1. ad episc. Aphrican. Polid. D. Barns. Pope Sother decreed, that no wife should be holden lawful, Against privy contracts and stolen marriages. except she were first blessed of a Priest. Ranulphus. Cestrensis. Again, that all marriages should be made not secretly, but openly, and with great solemnity. In the year, etc. 168. Grati. Volat. sabel. The same law also made Pope, Nicolas the first. In the year of our Lord. 87● Quaest. 3. Cap. 1. Nostrates. Laziard. 〈…〉 Pope Hormisda likewise straightly commanded, that the marriage of the Christians should not be celebrated in hocker mocker, but openly in the Church of Christ before the multitude In the year, etc. 514.30. Qu. 5. Cap. Nullus fidelis. joan. Stella. Hallowing of the wedding bed. Pope Martin the first ordained, that the man and his wife should not lie together, before the priest had blessed than and hallowed their bed. In the year, etc. 643. Chron. Pope Theodorus did inhibit first of all, A wicked act. that a man might not marry the maid, to whom his father was Godfather. In the year of our Lord. 636. sabel. Gratian. Degrees of marrying. Pope Fabian made a decree, that no man should marry any of his kindred with in the fifth degree, In the year, etc. 242. Grat. sabel. Volat. Plat. Pope julius the first made a law, that no man should marry any of his kindred unto the seventh degree. In the year, etc. 338. Cau, 35. q. 3. Null. Pol. Pant. This law was afterwards confirmed by Gregory the first. But Pope Innocent the third disallowing the decrees both of Pope julius and of Pope Gregory, A more reasonable decree. renewed the decree of Pope Fabian, licencing all men to marry from the fourth degree upward, as it is specified in a decree, that beginneth, Non debet. In the year, etc. 1215. Paul. Phrig. ●olidor. Pantal. Pope Honorius the third ordained, An homely ma●ter. that if any woman would come, & declare before the ordinary, that her husband is not able to give her the due benevolence although it be three years after they have been married, she shall be separated from her husband, In the year of our Lord. 1214. Dec. 5. Tit. 33. Cap. 28. Pope Nicolas the first decreed, that no marriage ought to be solemni●ed in the time of Lente, Marriage forbidden in Lent. In the year, etc. 871. Grat. Chron. There is also a decree made in the council Ilerdense that from Septuagesime unto the Octaves of Easter, When marriage may not be celebrated. &, three weeks before the feast of S. john Baptist, otherwise called Mydsomer: again, that from Aduente unto Twelf●yde after Christmas, marriage in no condition may be solemnized. If any presume to marry in those forbidden times, What if a man purchase a dispensation for money? Shall it not then be lawful. A foolish law. the pope's law is, that they shall be separated. 3. Qu. 4. Cap, Non oportet. Pope Gregory ordained, that the man, which sleepeth or lieth with his wife, may not enter into the church, before he hath washed himself with water, & made himself clean. Caus. 33. Quaest. 4. Vir cum propria. Of Auricular confession. POpe Innocent the third ordained auricular confession in the council Laterane, Confession of sins to the Curate and commanded that all men, women and children, even so many as are of age, shall at the least once in the year confess their sins to their own Curate. In the year, etc. 1215. Paulus. Phrig. Massae. Polid. The aforesaid pope also made a law that if any priest did utter, disclose, or tell abroad the confession of any man, Confession may not be disclosed. he should be thrust into a monastery to do penance all the time of his life. De. 5. Tit. 30. Cap. 13. Pope Gregory also made a law, that no confessor or ghostly father should bewray any man's confession either by beck, sign, token, word or by any other means. Dist. 6. de paenitentia. Ca Sacerdos. Ansel. Rid. In the Greek Church there was a certain kind of auricular confession used of such as should receive the communion, If this were put in practice here in england: it were not amiss, namely for the youthlings sake. more than a thousand years paste. Before they came to the lords Supper, their manner was to go unto the minister, to learn of him the right use of that holy mystery, and how they might prepare themselves to come worthily unto that holy and heavenly table: Again, if any thing troubled their conscience, to declare it to a godly learned minister, and to ask his council and advise in redress thereof, as the manner at this present is in diverse places of germany, where the Gospel is preached. Under the cloak of this auricular confession, much mischief was wrought, in so much it was proved, that a certain Deacon did most shamefully abuse a noble citizens wife diverse times, when she came unto the church under this pretence, even to be confessed. Which thing when Nectarius bishop of Constantinople perceived, Nectarius. he utterly abrogated and put away the arricular confession, leaving the communicants to their own consciences. In the year of our Lord. 395. Hist. Trip. Lib. 9 Cap. 5. P. Phrig. Of Annoiling, or extreme unction. The annoiling of the sick. POpe Felix the fourth did institute that such as were in extremes & like to die, should be annoyled. In the year, etc. 525. Chronic. Volat. Polydore. D, Barns. Pantal. Pope Innocent the first ordained also, that the sick should be anointed with oil, being afore consecrate of a bishop In the year, etc. 404. Lib. Concil. Petrus de natal. Of praying for the dead. Diriges & Mass of Requiem. POpe Pelagius the first ordained first of all the funeral Exequys or Diriges with Masses of Requiem to be done for the dead. He also commanded, that the priests at their Masses should daily pray for the dead in their second Memento. In the year, etc. 52. Grat. Plat. Pol. Pope Gregory the third commanded, Sacrifice for the dead that oblations & sacrifices should be offered of the Priests at their Masses for the dead. In the year of our Lord. 740. Nauclerus. D. Barns. Pope Leo appointed the Mass to be a sacrifice for the dead. The mass a sacrifice for the dead In the year of our Lord. 444. Vol. Ansel. Rid. Pope Benet the third ordained, One good turn ask an other. that the Clergy should be present at the burial of the Bishops, and sing Dirige for their souls: and that the Bishops likewise should be present at the burial of the Clergy, & sing Dirige also for their souls. In the year. etc. 861. Chron. Plat. Pope john the xviii at the instant desire of Oclilo the Monk, The feast of all souls appointed one several day in the year to pray for all Christian souls departed: which we commonly call the feast of all souls. In the year. etc. 999. Chron. Pope Gregory the first by prayer obtained of God (as they writ) that the soul of Traianus the Emperor, A tale of a tub. which many years before had been most miserably tormented in the most bitter pains of hell fire (where they say is no redemption) was delivered out of hell, & brought unto the glorious kingdom of heaven. In the year of our Lord. 590. Polichronicon. Of divine service, as they call it: Matins, Prime, and Hours, Evensong. etc. Ringing of bells to service. POpe Sabiniane decreed first, that the people should be assembled together to hear their divine service at certain hours of the day by ringing of bells. In the year of our Lord. 603. Volat. Fasci. Temp. Chron. Plat. Polid, D. Barns. An order for service. Pope Damasus at the instance of the Emperor Theodosius commanded▪ S. Jerome to take an order for the service to be used in Churches, and to appoint what prayers should be said on every day, that there might be an uniformity in the service. Which thing. S. Jerome did with all diligence, in so much that he appointed, what prayers and how many Psalms should be said every day in the week. When he had finished the service, he sent it unto Damasus, which did right well allow it, and commanded, that all Churches should use that order and none other. For before that time every Church had such prayers appointed, as were thought by the Elders thereof most meet for the congregation, and served best for the present time. In the year. etc. 371. Guil. Durandus. Chron. Pope Gregory the first brought in Deus in adiutorium. Deus in adiutorium. etc. and ordained it to be said every hour at service. In the year of our Lord. 590. Plat. jac. Phil. Bergom. Poly. Pope Damasus thorough the council of S, Jerome appointed that Gloria patri, Gloria patri which, as they writ, was made at the council of Nice, should be said at the end of every Psalm. In the year of our Lord. 371. Volat. Sigeb. Polidor. Pantal. Pope Gregory the seventh ordained, Psalms. Lessons. that from Easter day unto the saturday before the feast of the Trinity, there should be said at Matins, but iii Psalms and iii lessons only: at all other times ix lessons. etc. In the year. etc. 1073. Some write the contrary, and ascribe this invention to Alcuinus, which was schoolmaster to Charles the great. Guil. Durand. Chron. Legends. The Legends or lives of Saints, that be red in the choir at service time were made by Paulus Longobardus at the desire of Charles the great. And he appointed convient lessons for every feast of the Saints throughout the year. Bergom. Isuardus the French Monk at the the desire of Charles the great, made the book, The Martiloge. which is called, the Martiloge. jac. Phil. Respondes collects. Pope Gregory the first, and Pope Gelasius brought in the Respondes and collects, that be said at Matins. Guil. Durandus. Hymns. Pope Damasus added the Hymns: whereof he himself made part, and the residue were made by saint Hilary, saint Ambrose, and other. Guil. Durandus. Pope Gregory the first devised the Anthems, Anthems. and made the tune or song unto them. Guil. Durand. joan. Laziard. notwithstanding some write, that in the time of Pope Evaristus Anthems were brought into the Church by Ignatius Saint john the Evangelists disciple, yea & that by this occasion Ignatius at a time standing upon a certain mountain heard the Angels in Heaven singing Anthems, He being moved by their example, ordained in like manner that Anthems should be song in the churches, and Psalms likewise after the Anthems. In the year. etc. 109▪ Phil. Bergom. Tripart. Hist. Pope Damasus ordained, The order of the choir. that the quire being divided in two parts: they should sing one verse of the Psalms on the one side, & an other on the other side. Sigeb. Durand. Polid. Pantal. Pope Alexander the second commanded, Laus tibi. that Alleluia should not be said nor sung in the churches from Septuagesima unto Easter even▪ but in the stead of that, Laus tibi domine. In the year. etc. 1063. Nauclerus. D. Barns. The same commandment gave Pope Telesphorus also, as Durand writeth. Rat. di. off. Pope Innocent the third ordained, Te deum▪ etc. Forbidden. that whensoever the Mary, or the holy Ghost, or saint Cross is served on the working days, Te deum shall not be said at Matins, nor Gloria in excelsis, & the Crede at Mass. In the year of our Lord. 1195. Guil. Durand. Psalms singing day and night. Pope pontianus made a decree, that the Psalms should be song throughout all Churches both day and night. In the year. etc. 230. Fas. Temp. Chron. Pope Pelagius the first commanded first of all, that Priests should say daily Matins of the day. In the year. etc. 552. Grat. plat. polid. Chron. Matins of our Lady. Pope Vrban the second ordained likewise, that priests should say every day our Lady's matins openly in the church: and that upon the Saturday the whole service should be of our Lady. In the year. etc. 1086. Sabel. joan. Stella. Nauclerus. pol. Durand. polichron. alleluia. etc. forbidden. Pope Leo the first commanded, that in Septuagesima, and Quadragesima, and advent, and Lent, hallelujah should not be song, nor Gloria in excelsis. In the year. etc. 444. Durandus. joan. Stella. jac. phil. Bergom. Te deum. Saint Ambrose and S. Austen made Te deum, as they wait. Catalogue. Sant. Specul. Eccles. jac. phil. Bergom. Saints service. Pope Leo the ninth made certain songs of the Saints. In the year. etc. 1040. Sigebertus. Chron. Paulus Longobardus made this hymn, Vt queant laxis. ut queant laxis, with diverse other more at the desire of charles the great. Bergom. Pope Zepherinus made the Legend on Childermas day, Legends. which beginneth, Zelus quo tendat. etc. and also the Legend of the decollation of Saint john baptist. phil. Bergom. Pope Gregory the ninth ordained Salue regina to be song in Churches with all devotion and with all solemnity. Salue Regina. In the year of our Lord. 1225. Blondus Crantz. The maker of this Anthem was one peter Bishop of Compostella. Guili. Durand. Pope Silvester the second being Bishop of Rome, Sequente●. Hymns. Respondes a certain king of France, called Roberte, made this sequence, Sancti spiritus adsit nobis gratia, and this Hymn, Chorus novae Jerusalem, with these respondes. O juda & Jerusalem, O Constantia martyrum. Corne●ius Centurio. etc. In the year of our Lord. 995. Guil. Durand. Antoni. Laziardus. phil. Bergom. Pope Leo the fourth made these collects, collects. Deus qui beatum petrum. etc. Deus cuius dextera. etc. In the year of our Lord. etc. 838. Durand. Lent service Pope Paul the first devised the service for Lent. In the year of our Lord 768. Chron. The same Pope also commanded, that in the time of Lent, the divine service should be done before the sixth hour in the morning. joan. Laziard. The long Litany of Saints. Pope Gregory the first ordained the great long Litany of Saints with Ora pro nobis, which is song on Saint Marks day against the swelling and chyncough: and commanded, that if should be song on that day throughout all the world. A general procession. This tyranny is called Septuplex Litania. For Pope Gregory in this procession begun first at Rome, did in the first place set the clergy: in the second, Abbots and Monks: in the third, Abbesses with their nuns: in the fourth, children: in the fifth▪ Lay-men: in the sixth, widows: and in the seventh, married folk. In the year. etc. 590. Volat. Plat. Guil. Durand. D. Barns. The Litany for gang days. Pope Leo the first being Bishop of Rome, or as some writ, Pope Hylarye bearing rule, Mamertus Claudius Bishop of Vienna invented first of all those three Rogation days, that are before the feast of Christ's ascension, and made the Litanies that are sung about the streets & fields on those days, against earthquakes, and tempest of weather, & peril of wild beasts, etc. And it is called the Less tyranny for the difference of the more & greater tyranny, which S. Gregory ordained to be said or sung on S. Marks day, whereof we have tofore spoken. In the year, etc. 444. Plat. Christ. Massae. Pol. Pant. Pope Liberius appointed, that there should be continual going on processions for war, Processions continual. for famine, for pestilence, for rain, for drought & for such other adversities, as we be always in danger of, that by supplications, prayers and fastings, we may escape them. In the year, etc. 354. Guili. Durand. Pope Agapetus appointed the people to go processions on the Sundays. sunday processions In the year of our Lord. 533. Volat. Plat. Petrus de natal. Fas●. Temp. Polidor. D, Barnes. Pope Pelagius the first ordained funeral Diriges & Masses of Requiem. exequses or Diriges with masses of Requiem to be song or said for the dead In the year, etc. 552. Plat. Pol. Grat. Chron. Burials. Pope Benet the third ordained, that the clergy should be present at the burial of the Bishop, & sing Dirige for their souls and that the bishops likewise should be present at the burial of the clergy & sing Dirige also for their souls. In the year of our Lord. 863. Lib. Concil. Plat. Chron. Alcuinus the Frenchman, Schoolmaster (as they say) to the Emperor Carolus Magnus, Offices of Mass. made at the desire of Boniface Bishop of Miguntia diverse orisons that be said in the mass, and also diverse offices of diverse masses, Gaudeamus omnes in domino. Salue sancta parens. Requiem aeternam. etc. jacobus. Phil. Bergom. The same Alcuinus also made the service of the Trinity. Service of the Trinity Guili. Durandus. Thomas of Aquine the Blackefryer made the service for the feast of Corpus Christi at the commandment of pope Vrban the fourth. Corpus Christi service. In the year, etc. 1262. Petrus de natal. Platina. A certain man called Hermannus made these sequences, Rex omnipotens. ave Maria, Rex omnipotens. etc., and the●r Anthems. Alma redemptoris matter, Alma redemptoris. etc. etc., and Simon Bariona, etc. Guilielmus. Durand. Theodosius Bishop of Aurelia made Gloria laus: and Ludovicus the Emperor Carolus Magnus' son commanded that it should be song on Palm Sunday at the end of the procession in some high and solemn place. Gloria laus Chron. Cuil. Durand. Nauclerus. Fulbertus a Bishop made these respondes, Stirps less, and Solem justitiae, and this hymn Chorus novae Jerusalem. Guili. Durand. Polychr. Lib, Stirps less Solen justitiae. Charus novae. 6. This Bishop, as they say, was so devout a man, and so dearly beloved of our Lady the virgin Mary, that when he was very sore sick, and could taste nothing, she full graciously came down from heaven, ☜ and gave him suck out of her own breasts and by this means relieved him, and ●est●red him to his health. Libro de miraculis. B. Mariae Athanasius Bishop of Alexandria, Quicunquae vult. made the Crede, Quicunque vult saluus esse, etc. Fasc. Temp. Stephen Bishop of Leodia made the service of S, Lamberte, S. Lambertes service, etc. & of the invention of S. Stephen with the note for them both Fasc. Temp. Christ. Massae. Sanctus deus, Sanctus fortis, etc. This respond Sanctus deus, Sanctus fortis, etc., which is song in the church on good friday: a certain child, as they say, made & gave commandment that it should be song: and it was afterward confirmed in the council Calcedonense, about the year, etc. 444. Fascic. Tempor. Christ. Massae. Petronius Bishop of Bononie made the book called Vitas patrum. Vitas patrum Fasc. Temp. Pope Theodorus the first being bishop of Rome, Idosirus bishop of Hispalia in Spain, made the office of the mass which is commonly used in the cathedral church of Hispalea. ☞ In the church, when the priest lifteth up the sacrament at Mass above his head: The deacon standing by and turning himself to the people, crieth out with a loud voice, & saith: Videte in quem creditis. Look upon him in whom ye do believe. Again, when the priest singeth at mass the pater noster the whole quere answereth at the end of every petition in the same prayer, Amen, contrary to the use of all other churches. joan. Laziard. Cestrens. Osmundus bishop of salisbury, which for his exercise after his grave studies was wont to write, The ordinal. to limn and to bind books, made the ordinal of the service of the Church, and named it the Consuetudinary. Ranulph. Cestrensis. Petrus Heremita a french man of the city of Annias', Beads. first of all devised Beads, to say Lady's psalters on. In the year, etc. 1110. Chr. Pol. Pope Calixt the third made the service of the transfiguration of Christ, Service of the transfiguration of Christ. & commanded the feast to be celebrated and kept holy on the sixth day of August. Christ. Massae. In the council Toletane and Gerundense, it was decreed, Cathedral church's service. that the order of mass and of other divine service with the ministration of the sacraments, that is observed in the cathedral Church, should be kept likewise in all other churches of the same diocese. Lib. Concil. Durand. In the Council Gerundense, it was appointed that the Pater Noster should be said every day, Pater nos●●● after that Matins and Evensong be ended. Lib. Concil. ave Maria at noon. Pope Calixt the third ordained, that the great bell should be tolled every day at noon, or at xii of the clock, and that the people hearing the sound of the bell, should straight ways say an ave Maria, in the worship of our Lady. In the year, etc. 1455. joannes. Stella. Phil. Bergom. Pope john the xxii. made a decree that after evensong be done, Tolling to the Aves. the bell should be tolled thrice, and that then out of hand every man and woman should straightways fall down upon their knees, and say three ave Maries, in the honour of our blessed Lady saint mary. In the year of our Lord, 1302. Chronic. Pardoned Orisons. Pope Clement the fourth at the desire of jews King of France granted three years of pardon toties quoties, to so many as devoutly say these Orisons following. Benedictum sit dulce nomen domini nostri jesu Christi, & glorio sissimae virginis Mariae matris eius in aeternum & ultra. AMEN Nos cum prole pia, benedicat virgo Maria. Which is thus englished. Blessed be the sweet name of our Lord jesus Christ, & of the most glorious virgin Marry his mother for ever and a day longer. Sobeit. The virgin Mary which her Godly child bless us. Sobeit. Fas. Temp. Pope Boniface the eight made this prayer following, Pardon plenty. and hath granted to all them that devoutly say this prayer daily before an Image of the cross as many days of pardon toties quoties, as there be gravel stones in the sea, or grasses on the earth, or stars in the firmament. 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 veneranda dignitas: adiwa me in vitam aeternam. AMEN. Which is thus englished. O most high cross. O innocent blood. O great pain. O the penury of Christ. O the deep wounds. O the piercing thorough of the spear. O the flowing of the blood. O the breaking of the heart. O the bitter death of God. O the worshipful dignity of God: help me unto everlasting life. So be it. Of plain song, prick song, descant, etc. Notes. GVido Aretinus devised first of all these six notes, ut, re, my, fa, sol lafoy, In the year, etc. 1204. Christi. Massaeus. Plainsong. Pope Gelasius, Pope Gregory the first S. Ambrose with other, brought in first of all the plain song into the churches. Antoninus. Guili. Durand. Pricksong. Descant. Pope Vitalian being a lusty singer and fresh courageous musician himself, brought into the church pricksong descant, & all kind of sweet and pleasant melody. And because nothing should want to delight the vain, foolish and the idle ears of fond & fantastical men, Organs. he joined the Organs to the curious music. Thus was Paul's preaching & peter's praying turned into vain singing & childysh playing, unto the great loss of time, & unto the utter undoing of Christian men's souls, which live not by singing & piping, but by every word that cometh out of the mouth of God. Math. iiii, , In the year, etc. 653. Plat. Volat. Chron. Polyd. D. Barns. Pant. Of singing in the Church the judgement of diverse learned men. Franciscus: Franciscus. Petrarcha. Petrarcha in his book De remediis utriusque fortunae declareth y● S. Athanasius did utterly forbid singing to be used in the church at service time, because (saith he) he would put away all lightness and vanity, which by the reason of singing doth oftentimes arise in the minds both of the singers and of the hearers. S. Jerome reproved not only the lewd fashions of the singing men in his time, S. Jerome. but also their manner of singing, when notwithstanding if the singing used in his time were compared with the minced music that now beareth chief rule in Churches: it might seem very grave, modest, and tolerable, & ours so light, vain, mad, fond, foolish and fantastical, that Hickscorner himself could not devise a more wanton and trifling pastime. We ought saith S. Jerome, to sing, to make melody, and to praise the Lord rather in mind than in voice. And this it is that is said: Singing and making melody to the Lord in your hearts. Ephe. 5. Let young men, saith he, hear these things, yea, let them hear, whose office it is to sing in the Church, that they must sing to god, not in the voice but in the heart: neither must their throat be anointed after the manner of Gameplayers with sweet ointments that in the Church singing more fit for Gameplaces should be heard: but in fear, in work, in knowledge of the Scriptures ought they to sing unto the Lord. Let the voice of the singer 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. Jerome, which because it pertaineth to our matter, I think it convenient also in this place to allege. Non vox sed votum, non cordula musica, sed cor: Non clamans sed amans, cantat in aure dei. That is to say: Not the voice, but the desire: not the Musical instrument, but the heart: not the crier: but the lover singeth in the ear of God. S. Cyprian. Saint Cyprian that blessed Martyr saith, that God is not the hearer of the voice, but of the heart: neither is he to be admonished with exclamations and outcries, which seeth the thoughts, as the Lord proveth and saith: What do ye think wickedness in your heart: And in an other place: All congregations shall know, that I am the searcher of the reins and heart, that is to say, of the inward man. Cyprian in orat. dom. Saint Ambrose also saith: Saint Ambrose. It is with out doubt a great incredulity and unfaithfulness to think thus of the power of God, that thou canst not be heard, except thou criest out. Let thy work cry: let thy faith cry: let thy mind cry: let thy passions and sufferings cry: let thy blood, as the blood of holy Abel, cry, Gene. 4. whereof God said to Caim: The voice of thy brother's blood cry unto me. For he heareth in secret, which maketh clean in secret. We can not hear man except he speaketh unto us: but unto god, not words but thoughts do speak. Lib. de Caim & Abel. S. Austen would, S. Austen. that the Common prayer in Churches should be so distinctly and plainly set forth, that the people, which are present might perfectly understand them, & say Amen. Lib. de Catechis. Rud. In an other place he declareth, that Athanasius Bishop of Alexandria in his Church useth such manner of singing as was in a manner nothing else, than a plain reading. Lib. confess. 10. cap. 33. S. Gregory. S. Gregory did greatly disallow certain Deacons at Rome in his time, which, when they ought by their office to have given their mind to the preaching of the gospel, and the provision making for the poor, The office of Deacons. set all their pleasure on pleasant singing, not caring how they lived afore god, so that with their voices they might please the world He was therefore compelled to make a decree, that all such as be in the holy ministry should from thenceforth under the pain of excommunication give their minds no more to singing, but apply themselves to the studies of the holy scriptures, and the reading of the gospel. In Regist. part. 5. cap. 44. Undoubtedly, saith S. Gregory, true prayer consists not in the voice of the mouth, but in the thoughts of the heart. For our words do not make the voices the pithier & of the greater force to come unto the most secret ears of God, but our desire and affections. Math. 6. Therefore saith the Lord in the gospel. Enter into thy closet & spar the door. He sparreth the door and prayeth in his closet, which holdeth his peace with his mouth, & poureth out the affection of his mind in the sight of god above. Moral. Lib. 22. cap. 18. S. john Chrisostome also writeth on this manner: Chrisostome. It is the duty of a devout mind to pray to God, not with the voice, or with the sound of the voice, but with the devotion of the mind, and with the faith of the heart. Again he saith, the crying of the voice is not the work in prayer unto god, whom we know that he beholdeth the secrets of the heart, but the crying of faith, and the devotion of a godly and pure mind Therefore the best way to pray, ☜ is to pray with heart mind, spirit, soul and and inward man. Hom. 44. de joan. & Paul. Festo. The Emperor Justinian made a law, Justinian the Emperor. that all bishops and priests both in the time of divine service, and also in the ministration of the holy sacraments should with so open and clear voice pronounce all things in the tongue which the people understand, that they might thereby be the better edified, and also be the more fervently stirred unto devotion and praying to God. For saith he, so doth the holy Apostle teach in his first Epistle to the Corinthians, saying: 1. Cor. 14. If thou give thanks only in the spirit, that is to say, in an unknown tongue, how shall he that occupieth the room of the unlearned, say. Amen at thy thanks giving, saying he understandeth not what thou sayest. Thou verily givest thanks well, but the other is not edified● And again in his Epistle to the Romans he saith on this manner: Rom. 10. to believe with the heart justfieth, and to knowledge with the mouth, maketh a man safe. In consideration whereof, saith that Godly Emperor, it is convenient, that among other prayers those things also, which are said in the holy oblation, that is to say, in the ministration of the Lords super, or the hloy communion of the body and blood of Christ, be uttered & spoken with a loud voice of the devout Bishops & priest to our Lord jesus Christ one God with the father and the holy ghost, willing them to know, that if they neglect any of these things, they shall not only give account thereof in the dreadful judgement of the great God & our saviour jesus Christ, but we also having knowledge hereof, will not be content, nor leave the things unrevenged. In constitut. Authen. 123. Guilihelmus Durandus saith, Durande. that the use of singing was ordained for carnal and fleshly men, ☜ and not for spiritual and godly minded men. Rat. di. off. Polidorus ●ergilius writeth on this manner: Polidorus. Vergi●ius. How greatly that ordinance of singing brought into the Church by Pope Damasus and Saint Ambrose, began even in those days to be profitable Saint Austen declareth evidently in the book of his Confessions: where he asketh forgiveness of God, because he had given more heed and better ear to the singing, than to the weighty matter of the holy words. But now adays saith Polidore, it appeareth evidently, that it is much less profitable for our comen wealth, Against the singing men of our tyme. seeing our singers make such a chattering charm in the temples, that nothing can be heard, but the voice: and they that are present (they are present so many as are in the City) being content with such a noise as delight their ears, care nothing at all for the virtue, pith and strength of the words: so that now it is come to this point, that with the common sort of people, all the worshipping of God seemeth to be set in these singsters, although generally there is no kind of people more light, nor more lewd. And yet the greater part of the people for to hear them, boing, bleating and yelling, ●locke into the Churches as into a common gameplace. They hire them with money, they cherish and feed them, yea to be short, they think them alone to be the ornaments and precious jewels of God's house. etc. ☞ Wherefore without doubt, it were better for religion to cast out ●f the churches such chattering and ●anglyng ●ayes, or else so to appoint them, that when they sing, they should rather rehearse the songs after the manner of such as read, than follow the fashion of chattering charmers: which thing S. Austen in his aforesaid book doth witness, that S. Athanasius Bishop of Alexandria did in his diocese, and he commendeth him greatly for it. Lib. 6. de invent. rerum. Cap. 2. Cornelius Agrippa writeth of singing in churches on this manner. Cornelius Agrippa. Athanasius did forbid singing in his Churches, because of the vanity thereof. But Ambrose as one more desirous of Ceremonies and pomp, ordained the use of singing and making melody in Churches. Austen as a man indifferent betwixt both, in his book de confessionibus granteth, that by this means he was in a great perplexity and doubt concerning this matter. But now a days Music is grown to such and so great licentiousness, that even at the ministration of the holy Sacrament all kind of wanton & lewd trifling songs with piping of Organs have their place and course. As for the divine service and common prayer, it is so chanted, mynsed and mangled of our costly hired, curious and nice Musicians (not to instruct the audience withal, nor to stir up men's minds unto devotion but with an whorish harmony to tickle their ears) that it may justly seem not to be a noise made of men, but rather a bleating of brute beasts, while the children neigh discant as it were a sort of colts: other bellowe a tenor as it were a company of oxen: other bark a counterpoint as it were a number of dogs: other roar out a triple like a sort of bulls: other grunt out a base, as it were a number of hogs, so that a foul evil favoured noise is made, but as for the words and sentences, and the very matter itself is nothing understranded at all, but the authority and power of judgement is taken away both from the ears and from the mind utterly. In Libro de vanitatc scientiarum. Erasmus. Roterod. Erasmus Roterodamus expresseth his mind concerning the curious manner of singing used in Churches, on this wise, and sayeth. Why doth the Church doubt to follow so worthy an author (Paul)? Yea how dare it be bold to descent from him? What other thing is heard in monasteries, in Colleges, in Temples almost generally, than a confused noise of voices? But in the time of Paul there was no singing, ☜ but saying only. Singing was with great difficulty received of them of the latter time: and yet such singing, as was none other thing, than a distinct and plain pronunciation, even such as we have yet among us, when we sound the lords prayer in the holy Canon: and the tongue, wherein these things were song, the common people did then understand and answered Amen. But now what other thing doth the common people hear, than voices signifying nothing? And such for the most part is the pronunciation, that not somuch as the words or voices are heard: only the sound beateth the ears. Erasmus Rot. in annot 1. Corinth. Cap. 14. Of the Mass, and of all the parts thereof. The Introite. judica me deus. POpe Celestinus the first ordained, that the priest should say the Psalm that beginneth, judica me deus, etc., when he putteth on his clothes and revesteth himself to Mass: and that when he draweth nigh to the altar, he should say this verse of the aforesaid psalm: Et introib● ad altare dei, etc. In the year, etc. 428. Plat. Poly. Fasci. Temp. Christ. Massae. D. Barns. Pant. joan. Functius. Confiteor. Misereatur Absolutionem. Pope Damasus the first decreed, that the priest standing before the altar should say the confiteor and make his confession to GOD, to our Lady Saints mary, to all Saints, et vobis, and that they that were present should say Miseriatur vestri, etc. Again, that the priest after that, should pronounce the absolution and say Absolutionem, & remissionem omnium peccatorum nostrorum, etc., before he presume to go to the altar. In the year, etc. 370. Plati. Polid. D. Barns. etc. Some attribute this invention to Pope Pontianu: Some to Pope Vrbanus. The office of the mass Pope Gregory the first instituted the Office of the Mass. In the year of our Lord. 590. Platina. Polydor. Pantaleon. Pope Damasus the first brought in Gloria patri to be said not only at the end of every Psalm, Gloria patri. but also at the office of the Mass. In the year, etc. 370. Plat. Chron. Pope Gregory the first ordained the Kyrye, The Kyrie and appointed that it should be song nine times openly of the clergy only at Mass, which before at the commandment of Pope Silvester was song of the Clergy and people together. Durand. Plat. D. Barns. Pantale. It seemeth to be borrowed out of the Greek Church, forasmuch as the words be Greek and sound in our english tongue. Lord have mercy upon us. Pope Telesphorus added to the Mass Gloria in excelsis. Gloria in excelsis. In the year, etc. 130. Plat de consec. Dist. 1. Cap. Nocte sacra. Albertus. Krantzius. Some ascribe it to Pope Symmachus Phil. Bergom Pope Symmachus the first added to Gloria in excelsis, Laudamus●te. etc. Laudamuste, and so forth unto the end. In the year of our Lord. 499. Fascic. Temp. Valentinus vannius. Chron. Pope Anacletus put to the Mass this salutation, Dominus vobiscum, Et cum spiritu tuo Dominus vobiscum, and commanded that this answer should be made of them that were present, Et cum spiritu tuo. In the year, etc. 101. jacobus. Manlius. Vannius. Some ascribe it to Pope Sotherus. Gratia de consec. Dist. 1. Can. Hoc quoque. joannes Laziardus writeth, that Dominus vobiscum was taken out of the book of Ruth, Ruthe. 2. & added to the mass, I know not by whom. And for Et cum spiritu tuo, it was brought in, saith he, by the council Aurelianense. The collects. Pope Gelasius the first appointed that collects whereof he himself made part, & part of them were devised by other. In the year, etc. 494. I●idor. Grat. Pol. The Epistle. Pope Damasus the first bearing rule, the Epistle was added by the council of S. Jerome, who lived in the year of our Lord. 387. Plat. Poly. Antonin. D. Barns. Some say, that Pope Alexander the first did first of all bring in the Epistle and Gospel, and commanded them to be read at the ministration of the lords Supper. In the year, & c 119. Chron. Germ. But the author of the book called Fasciculus Temporum ascribeth both the Epistle and the Gospel to Pope Telesphorus. Pope Gelasius the first brought in the Grayle, The graile commanding that the people should sing it, while the priest or Deacon was going up into the pulpit to read and to declare the gospel, desiring god, that it might both be spoken and heard with fruit. Phil. Bergom. Antonin. Vannius. Some make Pope Celestinus the author of it. Plat. Some, Pope Gregory the first, Chron. Germ. Pope Gregory the first, The hallelujah. of whom we spoke before, added the hallelujah to the Mass, and commanded that it should be sung all the whole year save only from Septuagesima unto Easter, Plat. Antonin. D. Barns. Nauclerus. Some ascribe it to pope Gelasius. Phil. Bergom, Some say, it was borrowed of the church of jerusalem, and so brought into the church of Rome in the time of pope Damasus. It soundeth in english. Praise ye the Lord. Pope Sergius otherwise called, pope Swine's snout bearing rule, a certain Monk Abbot of S. Gallus, The Sequences. called Notgerus or Nocerius made the Sequences: which afterward crept into the Mass rather by use and custom, than by any constitution of the pope's. Valent. Vannius. jacobus. Vuimpheling. Pantal. Notwithstanding some write, that Pope Nicolas commanded them to be song at mass. Chron. Germ. Durand. And forasmuch as there are many and diverse Sequences, they are ascribed to many and diverse authors. jodocus. Clitoveus in Elucidario Ecclesiastico appointeth many of them to a certain Monk of Paris, called Adamus de, S. Victore. Other are ascribed to S. bernard, to Thomas Aquinas, etc. Pope Gelasius made the Tracts, which on the feriall days are wont to be song or said in stead of the Sequences before the Gospel. The Tracts. Chronic. Angl. Bergom. Some ascribe them to Pope Celestinus. joan. Laziardus. Some to Pope Telesphorus. Some to pope Gregory the first, which commanded them to be song at Mass in place of the Sequences from Septuagesima unto Easter. Some to S. Ambrose. Guil. Durand. Pope Damasus the first bearing rule, The Gospel. the Gospel was added to the Mass by the council of S. Jerome. Plat. Anto. Polid. D. Barns. Pope Anastasius ordained, Standing at the Gospel. that the people should stand up at the gospel time, both to take heed to the doctrine thereof, and also to show themselves ready to defend the doctrine of the Gospel even unto the death. In the year. etc. 404 Volat. Plat. sabel. polidor. etc. Guilielmus Durandus writeth on this manner: ☜ Anastasius the Pope saith he, ordained, that standing and not sitting, the Gospel should be heard: to declare the readiness that we have unto battle for to keep the faith of Christ. Again, to set forth our ready and bend will in that behalf many, saith he, when the Gospel is red, cast of their uppermost garments, to declare that all temporal and worldly things are to be forsaken for the law of Christ and of his Gospel, according to this saying Behold, we have forsaken all, & followed thee Math. 19 The creed. Pope Marcus brought in the Crede, and commanded, that the Clergy and the people should sing it together with a loud voice for the confirmation of their faith. In the year of our Lord. 336. Plat. Antoni. Fasc. Temp. Durandus. Some ascribe this constitution to Pope Damasus. jac. Philip. Bergom. The Crede that is song at Mass, some say was made at the Council of Nice: some affirm that it was made at a Council holden at Constantinople. Chron. Germ. Sensing after the Gospel. Pope Leo the third ordained sensing. In the year. etc. 817. Plat. Pol. D. Barns. Pantaleon. And a council holden at Rothomage commandeth, that the altar should be sensed after the Gospel. Lib. Concil. Durand. The offertory. Pope Gregory the first commanded the offertory to be said. Polid. Pantal. Chron. Germ. Some attribute it to Pope Eutychianus. Plat. Some affirm, that the Author thereof is not known. Guil. Durandus. Antonin. Suscipe sancta trinitas. As for their solemn and superstitious, yea their abominable and blasphemous Orison, Suscipe sancta trinitas. etc. which the popish Massmonger saith holding the chalice in his hands with the round cake ●ayd upon the paten thereof after the offertory: the Author thereof is not known, neither maketh it any matter, except it were better. Bernard. Abbas de officio Missae. The lavatory or washing of the priests hands at Mass, The washing of hands. was borrowed of the heathenyshe and Idolatrous priests, which used always to wash their hands before they offered sacrifice to their Idols. Poli. Vergil. Pope Leo added these words to the Mass, Orate prome Fratres & Sorores. which the priest sayeth after the lavatory, when he turneth him to the people. Orate pro me Fratres & Sorores. etc. In the year of our Lord. 444 Chron. Germ. The Secrets were so secretly made, The Secrets. that the secret Authors of those subtle secrets are hitherto secret and unknown: except ye will father them on Pope Gregory, and Pope Gelasius, as the Papists do all other things, whereof they can find no certain author. Pope Gelasius ordained, Vere dignum & justum est. Vere dignum & justum est. etc. to be said in the Mass before the Prefaces and Sanctus. In the year. etc. 494. Petrus de nat. D. Barns. The prefaces. Pope Gelasius and Pope Gregory, of whom we spoke afore, are counted the authors and makers of the Prefaces. Anto. polid. Durand. Fas. Temp. Nine Prefaces. Pope Pelagius the first perceiving many and diverse Prefaces to be made of many and diverse men, selected and chose out of so great a multitude, nine Prefaces, which Pope Gelasius tofore had made with the note or tune, and gave them to be song at Mass before the Canon, as authentic and Godly. These nine Prefaces are sung at Christmas, at the Epiphany of our Lord, at Lent, at the feasts of the Cross, of the Resurrection, of the Ascension, of Witsontide, of the Trinity, and of the Apostles. In the year. etc. 552. Sigisbert. petrus de natal▪ poli. D. Barns. pant. etc. The tenth preface. Pope Vrban the second made the tenth Preface in the honour of Mary the virgin. In the year. etc. 1086. poli. Vergil. Valent. Vannius. The Sanctus. Pope Sixtus the first brought in the Sanctus. In the year. etc. 129. Anto. Durand. Fasci. Temp. polidor. etc. The Canon of the Mass was patched, The Canon of the mass cobbled and clouted together of diverse Popes, and containeth many notable blasphemies. The authors thereof are named Pope Gelasius the first, pope Siricius, pope Clement, pope Leo the first pope Gregory the first, pope Gregory the third, pope Alexander the first, pope Sixtus the first, pope Pelagius, pope Sergius, and a certain man called Scholasticus, with other. Chron. Pope Gelasius made Te igitur clementilsime pater. Te igitur. etc. In the year. etc. 494. Durand. pos. D. Barns. Pope Siricius added, Communicantes. Communicantes & memoriam venerantes, etc. In the year. etc. 389. Rat. di. off. polid, Pope Clement put in these words, una cum famulo tuo domino nostro papa. etc. Antonius. Pro Papa. Pope Leo the first thrust in, Hinc igitur Hanc igitur oblationem. etc. 444. Sigisbert. polid. D. Barns. Pope Gregory the first devised these words, Die●que nostros. Diesque nostras in tua pace disponas, etc. plat. Chron. Germ. Pope Gregory the third put these words also to the Canon, Quorum solemnitas. Quorum solemnitas in conspectu tuae maiestatis. etc. 740. Naucler. Sigisb. Plat. But the massmongers now leave out these w●rds, and say them no more. For what displeasure to Pope Gregory I know not. jodocus Clitoveus in the exposition of the Canon, casteth away these words as superfluous. And here see we, that all Papists do not like and approve, whatsoever all Popes do. ☞ Qui pridie. Pope Alexander the first added these words: Qui pridie quam pateretur. etc. unto these words, Hoc est enim corpus meum. In the year, etc. 119. Durand. Anton. Volat. Polid. Pantal. Novi & aeterni Testamenti. One of the Pope's unwritten verities. These words Novi & aeterni testamenti, mysterium fidei, which the Papists use in their consecration of the mystery of Christ's blood, although, saith Antoninus, they be not found in the Evangelists, yet must we believe, that Christ so did and spoke. For that manner of consecrating, saith he, was delivered to the Church of blessed Peter and of the other Apostles, which were present, when Christ did consecrate, as it is specified, In decret. Extra. de celeb. Missae. Cap. Cum Marthae. Pope Sixtus ordained, that the Canon of the Mass should be secretly said and Sub silentio. In the year. etc. 264. Anselmus. Rid. Chron. If thou wilt know (good Reader) why all things be done with such secrety and silence of the Massing Papists, when they come to the handling of the mysteries of Christ's body and blood, contrary to the practice of the primative Church, yea, and contrary to the commandment of Christ, which saith: Math. 10. That I say unto you in darkness, speak ye in the light. And that ye hear secretly, tell it abroad openly, even upon the house tops: contrary also to this saying of the holy Apostle, 1. Cor. 11. So oft as ye shall eat this bread, and drink of the cup, show, set forth, preach, declare the lords death till he come: Again, contrary to the commandment of the godly Emperor justinian, and finally contrary to certain ancient decrees of the Popes own making: hear what a tale they tell. It is reported, sayeth Guilielmus Durandus, that when in old time the Canon was said openly and with a loud voice, all in a manner by the reason of that use could it by heart, and song it in streets and high ways, so that it came to pass, that when certain shepherds did sing it in the field, and laid bread upon a stone: at the pronouncing of those words of consecration, the bread was turned into flesh. But the shepherds by God's judgement were stricken unto death for their presumption thorough fire that came down from heaven. Therefore the holy fathers have decreed, that those words should be spoken in silence, forbidding all men under pain of excommunication, that no man presume to speak those words, but priests only when they are at the altar, yea and that at Mass: again, when they have on their Massing garments. This tale telleth Guil. Durandus in his book called Rationale divinorum officiorum, & also joannes Billet in his book de, divinis officiis, & Honorius in his treatise, de gemma animae: Mark well. whereof thou mayest learn two things. first, that in the primative church and ●ong after, when Christian religion was most pure: the words of the lords Supper, or, as the papists term them, of consecration, were not spoken in hocker mocker, as they be now, but plainly, openly and distinctly, that all might hear them, understand them, and learn them unto their great comfort▪ and edifying. Secondly that the words of consecration were at that time of so great virtue, that whosoever pronounced them over the bread, were he Lay or Spiritual, priest or ploughman, Bishop or Butcher: the bread was straightways turned into the natural body of Christ, as we may see here by the shepherds, which were lay men and not holy anointed, which were in the field and not in the Church, which had on their shepherds cloaks and not hallowed vestments, which had but a common stone to lay their bread on and no hallowed altar. ☜ And here mayest thou see, that any lay man, if he can pronounce the words of consecration, having bread laid on a stone, may make Christ's body as well as the priest. For if the lay men by the virtue of the words could make Christ's body at that time: be thou certain and well assured, that they be able to do the same even now also notwithstanding the holy father's decrees to the contrary. For the virtue of God's word abideth always one. If the Massmonger therefore can make him, that made them, as their doctrine declareth, then can the Say man likewise make their maker, and so may the laity strive with the spiritualty to the uttermost in God making. Now that the popish priests can make God, which made them, although I could bring forth and allege many authorities even out of their own books: yet will I at this present content myself with one or two sentences, which are written in a book called Stella Clericorum. The author's words are these, Godmakers. I ste qui creavit me, dedit mihi creare se: qui creavit me sine me, creature mediante me. That is to say in english. He that made me, gave me power to make him: and he that made me without me, is made by the means of me. Again he saith: Cum ergo tantae dignitatis sit sacerdos, quod creator sit sui creatoris & totius creaturae: ipsum perdere vel damnare, inconueniens est. Which is thus Englished: Seeing then that a priest is of so great dignity, that he is the maker of his maker and of every creature: to destroy or to condemn him, it is not convenient. Pope Alexander the first, Bread of small quantity. ordained, that the bread which the priest hath at his Mass, should be but of a small quantity, saying: This oblation the lesser it be, the better it is. Guilielmus. Durandus. Pope Alexander also commanded, Bread unleavened. that the bread should be unleavened bread, which the priest useth at his Mass. Platina. Sabelli. Lib. Concil. Poly. Christ. Massaeus. Why their singing cake is rather round than otherwise, Round cake Antoninus maketh this reason. The host, sayeth he, is made round after the manner of a penny, because judas sold Christ for thirty pens. Guilielmus Durandus writeth thus: Reason's wise & substantial The host is form round because the earth is the Lords, and all that is therein, the round world, & all that dwell in it, that the outward fashion thereof may signify him, that wanteth both beginning and ending. Wine mingled with water. Pope Alexander likewise appointed, that the wine in the chalice should be mingled with water, to signify the union & unseparable fellowship of Christ & his church. joan. Laziard. ● joan. Stella. Libro. Concil. Grat. Sabel. Pope Honorius the third commanded, that the Missal bread should be heaved and lifted up above the priests head at the sacring time, Sakering. as they call it: and that all the people should fall down and worship it. In the year of our Lord. 1214. Extra. de celeb. Miss. Can. San● cum olim. Gabriel. Biel super Canone. Missae Lect. 14. et Lect. 50, Dec. 3. Tit. 1. Cap, 10. Pantaleon. Here may all men see, how ancient a thing this Pope holy sakering is, which notwithstanding the blind and silly shepyshe simple souls think to be the best part of the Mass. The sakering of the Mass is but a new invention. verily it is a little more than three hundred and forty years old. A devilish & an Idolatrous invention is it, not altogether unlike to the setting up of the golden calf in the wilderness. Pope Gregory the ninth ordained, that the sacring bell should be rung, Ringing to the sakering. when the priest lifteth up the Missal bread & Chalice above his head, to move the people to behold that new found God which is not (as the true God ought) to be worshipped in spirit and truth, but in knocking, kneeling, and lifting up of hands. In the year, etc. 1225. Anselmus. Rid. Pope Leo, Pope Victor, Pope Nicolas, Pope Innocent, Pope Honorius, pope Vrban▪ The authors of transubstantiation and of the carnal presence of▪ Christ in the sacrament. Monk Lanckfrancke, Monk Gratian. Friar Thomas, Friar Bonaventure, and such like monsters & belly Gods, invented first of all the God of the altar, and made of the Sacrament, or holy sign of Christ's body and blood, the true natural, real, corporal, carnal substantial, etc., body of Christ GOD and man, flesh, blood and bone, sinews, guts and loins, even as he was borne of mary the virgin and hanged on the Cross: no bread nor wine remaining, but the substance of bread turned into the substance of Christ's natural body, and the substance of wine changed into the substance of Christ's natural blood: So that we handle him with our hands, put him in our mouth, tear him with our teeth, eat him, digest him, etc.: and partly with their sophistry they persuaded, and partly with their tyranny they compelled the people so to believe, as the cruel and bloody papists like wise do in this our age, where the devil and the Pope reign: which days was not known nor heard of in the Church of Christ, so new is the doctrine of transubstantiation and of their missal God: howsoever the wicked and wily papists bewitch the simple people, and thorough their subtle sophistry cast mists before the eyes of the ignorant, and so darken their senses and wits, that they can not espy the truth of God's word in this behalf, which is abundantly setforth thorough the great benefit of God in these our days by the diligent labour & painful travail of many Godly learned men, both in Latin and in english and in diverse other speeches, unto the great comfort of all faithful Christians and unto the confusion of Antichrist and of his kingdom. Vercellen. Concil. Florent. Concil. Roman. Concil. second Synod. Lateran. Extra, de summa, & fide cathol. Cap firmiter. Pope Pelagius the second ordained praying for the dead in the Mass. Praying for the dead. In the year, etc. 580. Plat. Pol. Grat. D. Barns. Pope Gregory the first succeeding the aforesaid Pelagius increased this constitution concerning the memoration and prayer for the dead, being hereunto alured by the deceitful apparitions of devils rather than of dead men's spirits which many times appeared unto him ever craving at his hand help and secure for their deliverance out of the most bitter pains of purgatory thorough Diriges and Masses of Requiem, & such like prayers made for the dead greatly abusing his childish pity & light belief For he writeth that a certain man called Paschasius being dead, appeared unto him & desired him to pray & to say mass for him, which thing he most diligently did, so that afterward the soul of Paschasius appeared again unto him, & told him, that when he had once song for him xxx Masses he was straightways delivered out of purgatory. Gregorius in Registro. He writeth again that a certain Monk called justus, was delivered out of the fire of purgatory, thorough the sacrifice of thirty days, that is to say, thorough a trental of Masses, Trental Masses. which are thirty in number. Gregor. in. Lib. dialog. 4. Cap. 54. Here mayest thou see (good Reader) upon what foundation singing of masses for the dead is built. verily upon the delusions and deceitful apparitions of the devil and his angels. Is not this the commandment of God? Deut 18, Isaiah. 8, Thou shalt not ask (the truth) of them that be dead. Again, if they say unto you: ask council at the Soothsayers, witches, charmers and conjurers: them make them this answer, Is there a people any where, that asketh not council at his God? Should men run unto the dead for the living? If any man want light, let him look upon the law and the testimony, whether they speak not after this meaning. If he do not this, he stumbleth and suffereth hunger, & if he suffer hunger, he is out of patience, and blasphemeth his king and his God. It had been Gregoryes duty not straightways to give credit to the wandering spirits, but to have considered by the holy scriptures, what the will of God is in this behalf. Believe not every spirit, 1. joan. 4. saith Saint john, but prove the spirits whether they be of god. The second. Memento. Pope Innocent appointed, that the names of the dead should not be rehearsed in the Mass before, but after the consecration. Durandus. Pope Gregory the first put the Pater noster to the Mass, The Pater noster. and commanded, that it should be song with a loud voice. In the year. etc. 590. joan. Laziardus. He also commanded, that the priest at his mass before the lords prayer, should sing these words Oremus praeceptis, Praeceptis salutaribus etc. salutaribus moniti. etc. Blessed Gregory saith Durandus, thought it good, that the lords prayer after the Canon should be said over the host, affirming in his register, that it is unseemly, that the prayer which Scholasticus made, should be said over the eucharist, & the prayer left out, which the Lord himself had said, & the Apostles likewise were wont to say. It is song, saith he, among the Greeks of all the people together, but among us of the priests alone. Rat. di. off. joannes Nauclerus writeth in his chronicle, that the holy Apostle S. Peter, when he celebrated the lords supper, used none other but the Lords prayer which we commonly call the Pater noster. As for all other things that be now used in the mass they have been added and brought in since that time by divers men of their own fancy & brain without the authority of god's word. Libera nos Pope Gregory the first added to the mass also this prayer Libera nos quesumus. etc. and commanded, that it should be said after the lords prayer. Chron. Germ. Pax domini. Pope Innocentius the first put to the mass Pax domini sit semper vobiscum: and commanded that the people should answer. Et cum spiritu tuo. In the year. etc. 408. Chron. Germ. Agnus dei. Pope Sergius the first of that name invented the Agnus dei, and commanded that it should be song of the clergy and of the people together at the communion or mass. In the year. etc. 684. Plat. Durandus. D. Barns. He ordained also, that while the choir sing the Agnus, The breaking of the host, or singing cake. the priest should break the missal bread in three parts: one for the souls of the Saints, that are in Heaven: an other for them that are in purgatory, the third for them that are in this world living in sin. Again, that the priest should hold still in his hands two pieces of that broken bread over the chalice, and let the third part thereof fall down into the chalice, saying these words: Hec commixtio corporis & sanguinis. etc. Pope Leo the second ordained the carrying about & kissing of the Pax, The Pax that the people might have somewhat to do (as it may seem) while the priest eat up & drink up altogether alone at the altar. In the year. etc. 676. Grat. plat. Fasci. Temp. Durandus. D. Barns. Vannius. Notwithstanding some attribute this idle invention to pope Innocent the first. De consec, dist. 2. Cap. Pax igitur. Lib. Concil. Michael. Bucchingerus. etc. Pope Innocent the first made a decree, that on solemn feasts the priests at the Agnus should kiss one an other, priests kissing one an other. but the common people should kiss the Pax. In the year. etc. 408. De cons. dist. 2 cap, Pacem. Plat. sabel. Pol. Pantal. Masses of Requiem. In the mass for the dead the Pax is not given, saith Durand, because the faithful souls are no more, neither shall be in the trouble of this world, but they rest now in the Lord, so that the kiss of peace is not necessary nor needful for them, which is the sign of peace and concord, and therefore at that mass this prayer is not said, ☞ Domine jesu christ qui dedisti Apostolis tuis pacem. etc. Hereof also cometh it to pass, that among the monks there is no Pax given, because they are counted dead to the world. Rat. di. off. Polid. The communion. Pope Calixtus the first ordained, that so many as were present at mass, after the consecration, should communicate together: if they would not, that they should be excommunicate. For so saith he, did the Apostles appoint, and the holy Church of Rome keepeth that order. In the year of our Lord. 217. Grat. de consec. dist. 1. cap. Paracta. Item. Can. Omnes. This aforesaid constitution is also ascribed to Pope Anacletus. De consec. dist. 1. cap. Episcopus. Lib. council. In the primative Church, saith Durande, all that were present at the celebration of masses, that is to say, at the ministration of the lords supper, were wont every day to communicate, that is, to receive with the minister the Sacrament of the body & blood of Christ, because all the Apostles did drink of the cup according to this saying of the Lord: Math. 26. Drink ye all of this. etc. Again he saith: verily the priest himself now eateth all the parts of the Host. Notwithstanding in certain Churches, he taketh one part, and distributeth the other two parts to the ministers, that is to say, to the Deacon and Subdeacon, according unto that, whereof S. Luke maketh mention, Luke. 24. that jesus in Emaus took the bread and broke it upon the table: and also, as some say, he did eat before the two Disciples, and what remained he gave it unto them▪ He also afterward did eat part of the broiled fish and of the honycombe, and the residue he gave to his Disciples. And therefore after that the Deacon and Subdeacon have communicated; the clerks and religious people come also unto the communion, that they also may be partakers of the holy Communion. afterward the people also doth communicate, because Christ did not only eat with his Apostles, which were few in number, but also when he should ascend into heaven he did eat with a multitude of his disciples. And a little after he saith. ☞ The high Bishop (the pope) receiveth one part of the host, and giveth an other part thereof to the Deacon with a kiss, & an other portion to the Subdeacon without a kiss. etc. Of these things aforesaid may we evidently perceive, that in times passed before papacy bare rule in the church of Christ, the celebration of the lords Supper was not a private repast of one alone, but a banquet of many, according to this saying of the Apostle: my brethren when ye come together to eat (the lords Supper) tarry one for an other. 1. Cor. 11. 1. Cor. 10. Again. All we are partakers of one bread. Pope Gelasius the first commanded, Communion under both kinds. that the communion should be ministered in both kinds to them that come unto the lords table, and that if any were otherwise affected, they should be put away from the lords table. For (saith he) the division of one and the same mystery can not be done with out great sacrilege. Note well In the year. etc. 494 De cons. dist. 1. cap. comperimus. A council holden at Constance did first of all by public law forbidden, Communion under one kind. that the lay people should receive the Lords supper under both kinds charging and commanding that from thence forth the laity should communicate only under one kind, when notwithstanding the commandment of Christ is far otherwise. Math. 26. Mark. 14. 1. Cor. x.xi. Drink ye all of this saith he. And Saint Mark saith: They all drank of it. Here is no exception of the laity. The holy Apostle saint Paul, also, whensoever he maketh any mention of the lords supper, joineth always the bread and the cup together, not dividing the one from the other after the doctrine of the pope. In the year. etc. 1417. Lib. Concil. Gabr. Biel. etc. The Postcommunion The Author of the postcommunion is not known saith Durandus. Notwithstanding Platina maketh Gregory the first Author of it. So likewise writeth joannes Stella, and jacobus. phillippus Bergomensis. Ite missa est Benedicamus domino. Deo gratias. Pope Leo the first brought in Ite missa est, and Benedicamus domino with Deo gratias, for a final conclusion of the mass, so that now every man may go home, as wise as they came. In the year. etc. 444. Michael. Bucchingerus. The mass is ended three manner ways. It is to be noted, saith Durand, that the mass is ended three manner of ways first of all by Ite missa est: and that is in solemn feasts, when Te deum laudamus, and Gloria in excelsis is song, And it is so much to say, Be packing homeward: For the wholesome sacrifice for mankind is sent or offered unto God. Or it showeth to the people, that the mass or the prayers are done. The Massing Papists know not yet what Ite missa est signifieth. Or the meaning of Ite missa est, is this Go after christ, and follow him: for we may not abide in this world, but by good works we must make haste unto the country of heaven: which thing we may easily do for the sacrifice is sent to appease God the father, by the power whereof the hells are broken, and the gate of paradise is open. Ration. di. offi. Secondly the Mass is ended by Benedicamus domino, and that is on working days, and generally when there are no songs of gladness song before, whereby the people should be alured and stirred up to give god thanks. Again, the mass is concluded by Benedicamus domino on all fasting days and low feasts. Rat. di. offi. Thirdly, Requiescant in pace. AMEN. the mass is finished by Requiescant in pace: and that is when they sing mass of Requiem for the dead. And then ye may not answer Deo gratias, but Amen, that is to say, So be it. For rest is wished unto them, etc. Rat. di. off. The council Aurelianense ordained, that the people should not departed out of the church after the mass be done, Blessing of the people after mass till they be blessed of the priest. Hereof cometh it to pass, that the people on the solemn feasts be blessed with an empty cup, after that the priest hath drunk all up. Lib. Concil. Guili. Durand. Pope Alexander the first made a decree, that the people should be sprinkled with holy water after Mass be done, Holy water after mass. that they may, saith he, thereby be made holy, pure and clean. In the year of our Lord, 119. Grati. Platina. Sabellicus. Of these things aforesaid (most gentle Reader) which I have truly and faithfully alleged out of the popish Chronicle writers, mayest thou evidently see, that the romish and popish mass is not so ancient & of so great antiquity, as the romanists and papists brag: but rather that it is a late and yesterday invention. Again that it was not instituted of Christ, nor of his Apostles, but first of all clouted together of certain Popes, every man bringing in his patch and at the last beautifying it with strange feathers like unto Esopes' crow. More than a thousand year was this monstrous mass in patching, before it could be brought unto any perfection, The●opish Mass is the foundation of all superstition. if that may receive perfection, that is most of all imperfect. Upon this wicked, superstitious and Idolatrous mass are all monasteries, colleges, chantries, free chapels, fraternities, and all the sects of Antichrist that pope founded and builded, purgatory also and the whole papacy is confirmed and established by the Mass. So long as the Mass endureth, so long shall papism continue the Pope with his Cardinals, Monks, Friars, Canons, Nuns, Ankers, Ankresses, with all their superstition and idolatry. But if the mass once fall, then fall they also down to the ground. I will not say down to hell, from whence all these their false worshipping of god first of all came and had their beginning, according to the prophecy, which thou readest in the Revelation of Saint john. Apo. 17.18. And albeit that the tyrants of this world, and the hypocrites of the same, whose God is their belly, strive never so much for the defence and upholding of this their popish mass: they which sword, fire & halter: these which feigned holiness, crafty persuasions, painted eloquence, false allegations of the holy scriptures, & ancient writers, money, bribes, gifts, supplications, lamentations, etc. Yet shall it perish and come to nought with all the wicked patrons, defenders & ●autors of the same, according to this prophecy of our saviour Christ: Math. xv. two. Thes. two. Every plant that my heavenly fanther hath not planted, shall be plucked up by the roots. And s. Paul saith, that the Lord shall slay the Antichrist that son of perdition with the breath of his mouth, that is to say, with his holy word. Of certain decrees appertaining unto the Mass. Eastward POpe Vigilius ordained, that priests when they sing mass, should turn their faces to the east. In the year, etc. 553. Petrus de nat. D. Barns. Stretching out of arms and hoi●●ng up of hands. Pope Gelasius the first commanded, that the priests should stretch out their arms & hold up their hands in their masses, but specially when they say the secrets, the Canon, & the prefaces. In the year, etc. 498. Chron. Germ. Pope Alexander the first made a decree, One mass in one day of one priest that one priest should say but one mass in one day In the year, etc. 119. Grat. Plat. Sabel. Lib. Concil. Pope Telesphorus notwithstanding commanded, that on Christmas day, every priest might sing three masses, one at midnight an other at the cockcrowing and the third, Three masses in one day of one priest. when it is fair day light: again, that on all other days no priest shall sing mass before three of the clock in the morning. In the year, etc. 139. Lib. Concil. Plat. sabel. Pant. Pope Felix the first decreed, None may mass, but priests only. that the priests should say mass in no place, but in that which is hallowed. The same pope also ordained, that none should say mass but priests only, except necessity enforced to the contrary: again, the masses should be said for the memory of martyrs. In the year, etc. 269. Plat. Phil. Bergom, Sabel. D. Barns. Chron. Angl. Pope Pius the first made a decree that those priests which negligently and without due devotion say mass, Negligent massmongers. should be extremely punished. In the year, etc. 147. Lib. Concil. Sigesbert. D. Barns. Except it be to offer. Pope Leo the fourth enacted that a lay man should not presume to come into the chancel while the priest is at Mass. In the year, etc. 858. Sigisbert Platina. No Massing without some company. Pope Sotherus ordained, that a priest should not say mass, except two at the lest were present. In the year, etc. 168. Volat. Punctius. D. Barns. Gloria in excelsis when it shall be song at mass. Pope Simmachus appointed, the Gloria in excelsis should be song at mass upon sundays, principal feasts, saints days, but specially in the feasts of martyrs. In the year, etc. 499. Plat. Durand. Ranulph. Cestrens. Pope Nicolas the first made a decree, the Gloria in excelsis should be song on maundy thursday although it be in lent. In the year, etc. 871. De cons. 1. Cap. Gloria joan. Laziard. Cel. And this he appointed for the solemnity of the institution of the sacrament of Christ's body & blood joannes. Stella. Pope Gregory the third ordained, that the Christians should offer (Dirige Groats and Mass Pens) for their friends souls departed and the priests should remember the dead in their masses, Dirige Groats & mass pens with Memento, domine animarum, etc. and offer sacrifice for them. In the year, etc. 740. joannes. Nauclerus. D. Barns. Pope Nicolas the first appointed, that no man should hear the mass of any priest, The Masses of unclean priests are not to be heard that is an whoremonger. In the year, etc. 871. Lib. Concil. Gratian. Volat. D. Barnes. The same was also decreed in a certain council holden at Mantua under pope Alexander the second. In the year, etc. 1062. Dist. 32. Praeter. Et Capit. 18. Siquis ammodo Dist. 56. Capi. Apostolica. authoritate. Pope Gregory the seventh, otherwise called Hyldebrand excommunicated all those priests, Incontinent priests excommunicated. that were whorehunters, and made a decree, that no man should hear the mass of an whoremonging priest: and that if any man contrary to his ordinance would presume to hear the mass of such a filthy & incontinente priest, the same should be taken for an Idolatoure. In the year, etc. 1073. Dist. 16. Quaest. 7.. Chron Pope Vigilius commanded, that the Canon of the Mass should be read in no place but at the altar, Canon of the mass. and of no man but of a priest, yea and that when he hath on his back his hallowed vestures: In the year, etc. 535. Chronic. Germani. Achilles. Pope Martin the first commanded, Mass song with a loud voice. that the mass should be sung openly with a loud voice. In the year, etc. 643. Guili. Durand. Pope Telesphorus ordained, the hallelujah should not be song in the temples from Septuagesima unto Eas●er even, hallelujah. 〈…〉 Mass. but that in the stead thereof Laus tibi should be ●ong at Matins, Prime and Hours & Even song, and at Mass, a Tra●e. In the year of our Lord. 139. Chronic. ●uili. Durand. Pope Stephan the first decreed, that the 〈◊〉 of the church should be put ●● no profane uses, 〈…〉 and that none should touch 〈◊〉 but such as are holy anointed, 〈◊〉 the vengeance & punishment y● 〈◊〉 on Balthasar King of Babylon, fall 〈◊〉 th● also, ●hat presume to touch holy 〈◊〉 with their unholy hands. In the 〈◊〉 of our Lord. 261. Lib. Concil. Guili▪ Durand. 〈…〉 the first commanded 〈…〉, even so many as are 〈◊〉 ●oly anointed, should by no means touch the chalice, nor the paten thereof, 〈…〉 their b●re hard. with their bare hands. Hereof came it to pass, that the Say people were not suffered to touch the bare chalice, when they came unto the lords table in the 〈◊〉 of papi●●rye. In the year, etc. 129. Chron. Germ. Lib. Concil. Pope Gregory the first commanded that priests should have light at their mass, Candles br●ninge at Mass. and that there should be set upon the altar a candle brenning all the Mass time. In the year of our Lord. 590. Nauclerus. Primeus. Chron. Pope Clement ordained, that if the altar clothes or Corteynes, or Corpoporasse clothes be so worn, that they can no longer do service, that than they shall be brent, and the ashes of them buried in sanctuary. For they are, saith he, holy and precious tinhges, yea and relics. Guil. Durand. Pope Pius the first commanded, Licky ●● up of th'▪ wine. that if any of the Sacramental wine should chance to fall upon the ground, or upon any other place, the priests should lick it up with their tongues. In the year. etc. 147. Durand. Lib. Concil. Pope Stephen the first ordained, hallowed garments. that a priest in his divine service should use none other, but hallowed garments. In the year of our Lord. 261. Sabel. The same pope also appointed, that the priests should not wear their hallowed garments, but only in the time of their divine service. Fa●. Temp. Durandus. A new article of our faith. Pope Innocent the third bearing rule, it was decreed in the Council Laterane, that men must believe, that although the words, which are recited in the Canon of the Mass, be not rehearsed of the Evangelists in their Gospels, yet were they spoken of Christ & delivered to his Apostles, & their successors, and be of equal authority with the holy scriptures. In the year. etc. ●●95. Dec. 3. tit. 41. Cap. 6. Chron. Gregory's service admtted: all oher rejected. Pope Adrian the first in a Council holden at Rome, made a decree, that the Occidental or west Churches thorough out all Europe (all other fashions of Matte●syng and Massing set a part and utterly put away) should only use that kind of service, which Pope Gregory the first had tofore ordained. In the year of our Lord. 796. Nauclerus. Sigesbert. Durandus. Achilles. Th' pope's decks set fort by the Emperou. Carolus Magnus the Emperor did not a little help to bring this matter to pass. For he did not only command by public edicts, that the decree of the romish bishop (among the which Gregoryes service hath not the least nor the lasts place) should be observed and kept thorough out all the Empire of Rome, but he himself also was a most diligent setter forth of the same. For he ran about from place to place thorough out all the provinces of the Empire, & compelled all the priests, whether they would or not, to receive the service which Pope Gregory appointed, yea and that not only with threatening & menacing words, but also with imprisonment. joan. Nauclerus Guilielmus Durandus. A fond tale jacobus de voragine in the life of Pope Gregory the first, telleth a tale concerning this matter. In times past, saith he, when the service, which Ambrose made, was more frequented and used in Churches, than was the service, which Gregory had appointed: Gregoryes service thrust into the church violence. the Bishop of Rome called Adrianus gathered a Council together, in the which it was ordained, that Gregoryes service should be observed and kept universally: which determination of the Council, Charles the Emperor did diligently put in execution, while he ramn about by diverse provinces, and enforced all the clergy, partly with threatenings and partly with punishments, to receive that order. And as touching the books of Ambrose service, he brent them to ashes in all places, and threw into prison many priests that would not consent and agree to the matter. ☞ Blessed Eugenius the Bishop coming unto the Council, found that it was dissolved three days before his coming. notwithstanding thorough his wisdom, he so persuaded the Lord Pope, that he called again all the Prelates that had been present at the Council, and were now departed by the space of three days. Therefore when the Council was gathered again together, in this all the fathers did consent and agree, that both the ma●●ebokes of Ambrose and Gregory should be laid upon the altar of blessed Peter the An●●le, and the Church doors diligently shut, and most warily sealed up with the signets of many and diuer● Bishops Again, that they should all the whole night give themselves to prayer, that the Lord might reveal, declare, open and show unto them by some evident sign or token, which of these. two. services he would have used in the temples. Thus they doing in all points, as they had determined, in the morning opened the church doors, and found both the Missals or massebookes open upon the altar: or rather, as some say, they found Gregoryes mass-book utterly plucked a sunder one piece from an other, and scattered abroad into this and that place. As touching Ambrose book, they only found it open upon the altar in the very same place, where they had tofor● laid it. By this sign they thought themselves sufficiently instructed & taught of God, that the service, which Gregory had made, aught to be set abroad and used throughout all the world: and that Ambroses' service should only be observed & kept in his own Church, which is at Mediolanum, where he sometime was Bishop. Hereof came it to pass, that Gregoryes service hath only place now a days in the greatest part of Europe. jacobus de voragine in vita Gregorij primi. Guil. Durand. Thus hast thou (most gentle Reader) how the mass was begotten, conceived & borne even anon after the Apostles time, if all be true that the Historiographes write. Thou hast also how the mass grew up in continuance of time, and was increased by diverse pope's every one putting unto it their own fantasy, till at the last it was full finished by Pope Gregory the first, When the Mass began to take place. about the year of our Lord. 600, even about the very time, when Mohommetes sect began in the East part of the world, and papacy in the west. notwithstanding from Pope Gregoryes days unto the time of Carolus Magnus, the form of Gregoryes Mass was used only in the City of Rome, and in the diocese of the same, about two hundred years. From Charles the great unto the time of Charles the fift, the Mass reigned, ruled, ruffled, & triumphed, as a most puissant and mighty Queen, not only in italy, and Germany, in France and England, but also in all the Churches of the west part of the world, about. 700. years. But in the days of the Emperor Charles the fifth, Kind Edward the sixth. and in the most flourishing reign of the most blessed and Godly Prince King Edward the sixth King of England, France and Ireland etc., the Mass being an old worn hag, full of sicknesses and diseases, died, was buried and went down into Purgatory, for the maintenance whereof she was most chiefly devised and defended, so that now neither Germamanye, nor Denmark, nor England, nor scotland with many other countries and kingdoms is any more troubled with her sorceries & witchcrafts, neither are those her Chapplens the massmongers and Purgatory rakers any more set a work, or had in price. And although the Mass seem yet to pant and to breath in some places, The fina●● destruction of the Popish mass is at hand. as though she would be glad to recover life, and to live yet a little longer in this world: yet forasmuch as she is no God, but an Idol of all most vain, she shall never so rise again, that she shall recover her old strengths & dignities, but rather shall decay daily more and more, and suffer those worthy and deserved plagues, which God threateneth her in the revelations of blessed. Apoc. 18. S. john. For this prophecy of our Saviour Christ shall for ever & ever abide true: Every plant, that my heavenly father hath not planted, Math. 15. shall be plucked up by the roots. Of the Massing Priest. Gabriel Biel. in expo. Can. Forasmuch as no man hath authority and power to consecrate, make and offer the body and blood of Christ (as the Papists teach) but he only, which is a priest lawfully made and appointed: no, neither Angels nor archangels, neither blessed Mary, nor any Saint in Heaven. Pope Gaius the first of that name ordained, that he which should be a Massmonger or Godmaker, that is to say, a priest, should, as it were by degrees, ascend and come up unto the order of priesthood. Degrees of orders. Therefore he appointed, that such one as would be a priest and say Mass, should first of all be a doorekeper: secondly, a Reader: thirdly, an Exorciste or Coniurare: fourthly, an Acholute a lighter and carrier of Candles: fifthly, a Subdeacon: sixtly, a Deacon: and seventhly, a priest, Plat. Polid. etc. Pope Calixte the first appointed, that the aforesaid orders should be given four times in the year, The times of orders giving. that is to say, at the Embring days, whereas before they were given only in the month of December: so that whosoever will be a Massing priest must diligently attend upon those times Plat. Valent. Vannius. Pope Boniface the first made a decree, that no man should be made a Massing Priest, The age of a Massing priest. before he were thirty years of age. Grat. Dist. 78. Cap. Si quis triginta. Pope Zacharius the first notwithstanding fearing that Lady Mass would want chaplains and customers, dispenseth with the former act, and granted, that a man might be made a Massing Priest at the age of xxv years, if necessity so required, Lib. Council. Pope Anicetus ordained, that the Massing priest, Docked heads▪ Smooth chins. shaven. crowns. A bond m●̄ may be no Massing priest. should wear no long hair nor beard, but that he should have Aures patentes, and that he should have his crown shaven as round as a bowl. Gratian. Dist. 23. Cap. Prohibere fratres. Plat. Pope Leo the first made a decree, that no man that is bond should be admitted to be a Massmonger. Dist. 54. Cap. Episcoporum. Nullus. A bankrupt can be no massmonger. Pope Bonifacius the first commanded, that no banckeroute, or indebted person should be admitted unto the clergy. Plat. Lib. Concil. A massmonger must forswear marriage. Pope Calixt the first appointed, that whosoever will take upon him the order of a Massing priest, must forswear marriage, & lead a single life. Grat. Dist. 27. Ca Presbyteres. Nauclerus. A man twice married ought not to be a priest. Pope Gregory the first made a decree that none that had been twice married, should be admitted to be a priest. Dist. 33. Cap. Maritum duarum. A person dismembered may be no priest. Pope Gelasius the first ordained, that no dismembered person should be admitted unto the order of priesthood. Grat. Dist. 55 Cap. Si evangelica. Priest fasting before and after Mass. Pope Clement the first appointed, that the priest, after he had said Mass, should continue fasting by the space of three hours, before he either eat or drink. Dist. 2. de consec. De tribus. Gradibus. And Gratianus witnesseth, that a priest also aught to come to Mass fasting. De cons. Dist. 2, Can. Liquido. Item. Cap. Sacramenta altaris. Of the dignity and power of the Massing Priest, and of the honour that is due unto him, be he good or bad. Priests are worthy to be honoured of all men, for the dignity, Math, xviii which they have of God. For God hath given them power to bind and to loose, as it is written: Whatsoever ye shall bind upon earth, shall also be bound in heaven. And whatsoever ye shall losen upon earth, The massing priest compared to Mary the Virgin. Note well this juggling shall be loosened also in heaven. For a priest after a certain manner is like Mary the Virgin. And this is declared by three things. first as the blessed Virgin did conceive jesus Christ by five words, as is it mentioned in the Gospel of Luke. Fiat mihi secundum verbum tuum: So likewise the Priest maketh the true body of Christ, by these five words, Hoc est enim corpus meum. Luke i. Math. xxvi. And as whole Christ immediately after the consent of Mary, was in her womb: so likewise immediately after the pronunciation of the words of consecration, the bread is transsubstantiated & turned into the true body of Christ. Secondly as the blessed Virgin after she had brought forth Christ, did bear him in her hands, & laid him in the manger: so likewise the priest after the consecration immediately lifteth up the body of Christ, and layeth him down again, & beareth him, & handleth him in his hands. Thirdly, as the blessed Virgin was sanctified in the womb, before she conceived Christ: so likewise the priest receiveth orders & is anointed, before he consecrateth. For without taking orders he could consecrate nothing: and therefore a lay-man although he be never so holy can do nothing in this matter, although he should pronounce the words of consecration. In consideration whereof, we must know, A massing priest is more excellent than an angel. Note. that the dignity of priests after a certain manner doth far excel the dignity of Angels. For power to make the body of Christ is given to none of the Angels, so that the basest and most inferior priest in the world can do that, which the greatest and highest Angel in heaven can not do. Therefore barnard sayeth: O the worshipful dignity of priests, in whose hands the Son of God as in the Virgin's womb is incarnate. Wherefore Austen sayeth, that in the consecration of the holy host all the heavenly court serveth him, that is to say, the priest: and the Lord of heaven cometh down unto him. Ambrose therefore also saith writing upon Luke: Priests are to be honoured above all Kings. Doubt thou not, but that the Angels are there present, when Christ is present upon the altar: so that priests are to be honoured above all Kings, ☜ Princes, Knights and men of Nobility. For a priest is higher than Kings, more blessed and happy than angels, being the maker of his maker, and therefore he is worthy to be honoured, etc. Yea let it be granted, that the priest be evil: yet is he to be honoured for the dignity of priesthood, as it is declared in the decrees. Priests although they be evil, yet ought we to honour them for the sacraments sake. 1. Quaest. 1. Sacramenta. etc. Sermons Discipuli in Sermon. 28. De honore. As there are nine quires or orders of Angels in heaven: so like wise are there nine dignities of priests. Nine dignities of priests. The first dignity of priests. jere i first, Priests are above all Kings and Princes of the earth, as God sayeth by jeremy: I have set thee this day over Nations and Kingdoms. And this to be true, appeareth thus. The dignity of the priest is such and so great, that it lieth in his power to consecrate and make Kings: but all the Kings of the world are not able to make one Priest. And for a proof thereof, that priests be greater and of far more excellency, than Kings are: it is to be noted, that there is no Prince so great, which doth not bow down his neck in confession to the Priest, and humble himself before the priest as before God, being in deed God's vicar. Therefore God out of hands exalted the Priests above all men, and above all creatures, as a certain Doctor saith, speaking of Priests. Although by nature ye be men: yet in dignity ye excel all men. Again: A Priest is higher than Kings, more blessed and happy than angels, and the maker of his maker. Secondly, The second dignity of priests. God hath honoured them in temporal things. For those things, which God reserved unto himself, that is to say, the tenths, the offerings, the first fruits, and the other Patrimonies of Christ crucified, he hath freely given to the priests for the sustentation and maintenance of their body, that they being free from labour (when other men must needs work for their living) may the more quietly serve God in spiritual things. thirdly, God hath honoured them in giving them such immunities, The third dignity of priests. privileges, liberties, and freedoms, that no earthly Prince hath jurisdiction over them, neither king, neither Prince, neither any other seculare man: no neither dare any man lay violente hand upon them, no, not upon the lessest of the order. For whosoever doth the contrary, he is excommunicate with the greater excommunication eo facto, both in heaven and in earth. verily God doth so defend them, that none dare trouble them either in word or in deed, insomuch that whatsoever displeasure is done unto any of them he thinketh it to be done to himself, as the Lord himself sayeth by the Prophet Zacharye: Zacha 2. He the toucheth you, toucheth the apple of mine eye. Psal. 105. Again in the Psalm he sayeth: touch not mine anointed: so that priests are not to be molested so much as with a word, but they are to be honoured, as the Lord said to Moses and Aaron: I will bless them the bless you, and curse them that curse you. In consideration whereof, the priests and men of the church are privileged insomuch that whosoever do make, or cause to be made or to be kept any statutes, that be against the liberties of the priests and men of the clergy, they are straight ways excommunicate & accursed. Item, no worldly Prince dare make exactions upon the clergy: neither dare any man ask any kind of payments, or take any thing of the clergy: For if he do, he is out of hand excommunicate, neither can he be absolved from the aforesaid excommunication, except he make restitution at the full. Fourthly, The fourth dignity of Priests. God hath honoured the priests in that he hath committed unto them the souls of the faithful, that is to say, the holy Church of the which Chrisostome saith: The church is more honourable than heaven, and the angels, & all other creatures. Christ hath loved the Church more than himself for whose sake he came down from heaven into this world, and served for it xxxiii. years, and at the last suffered bitter death for it, and doth now give unto it his body for meat, & his blood for drink, and after this life he giveth himself unto it for a reward. Moreover he hath committed this well-beloved Church to priests with all the gifts, that is to say the Sacraments. For the order of priesthood only hath power to baptize, except it be in necessity, at which time it is lawful for every man and woman to baptize. Also he alone hath authority to minister the Sacrament of confirmation. Item, the priest alone hath power to hear confession, to give absolution, and to enjoin penance, according to this saying of Christ: take the holy Ghost: whose sins ye forgive they are forgiven them: john. 20. but whose sins ye do retain, they are retained. Item, he alone hath power to minister the Sacrament of extreme unction. Math. 5. etc. In this incomprehensible dignity God hath singularly honoured them above all other men. Ye are that light of the world, saith he. For as the world should be nothing without light even so is the Church nothing without priests. Fiftly, God hath honoured them in this, that he hath straightly charged all men to be obedient unto them, as unto himself, of what condition or state so ever they be, Luke. 10. as he saith: He that heareth you, heareth me: and he that despiseth you, despiseth me. Whatsoever is not lawful (saith Austen) it is the shepherds office to forbid, and the duty of the flock, to hear and to obey. Therefore all men must obey the Priests even as Christ, when they command them to fast, to keep holy day. etc. Therefore the Lord threateneth them that are disobedient and rebel against the commandment of Priests, saying: he that is proud, Deut. 17. and will not obey the commandment of the Priest, let him die the death. An example hereof have we in Dathan, Nun. 16. Abiron, and Chore, which rebelled against Moses and Aaron, and therefore the earth opened, and swallowed them up quick. Sixtly, God hath honoured them by giving them power to bind and to loosen, The sixth dignity of priests. Math. 18. as it is written: Whatsoever ye shall bind upon the earth. etc. This power of binding and losoning is understand one way of excommunication, which is the spiritual sword: and it is greatly to be feared. another way this power is to be understand of the absolution of sins. Therefore the Bishop when he maketh priests, bloweth and breatheth upon them, saying: Take the holy Ghost. etc. Seventhly, john. 20. God hath honoured them in that they are called angels in the scriptures. The seventh dignity of priests. The office of Angels. Therefore saith Gregory: All that are termed by the name of a priest, are called Angels. But wherefore are they called angels. Verily because they have certain properties with the angels. First, because it is the office of angels to minister unto God and unto men, as the Apostle saith: All Angels are ministering spirits. So likewise is it the duty of priests to serve God day & night, Hebr. 1. and to minister unto men, with the Sacraments. Secondly, because an angel is pure in life: so in like manner ought every priest to be chaste and pure in his life and conversation. To live chaste is an Aungelyke life. For to live chaste, is an aungelike life, as Ambrose saith: they that are not married, nor do marry, are as angels in earth. Damascen saith: Abstinence from marriage is the following of angels. thirdly, it is the office of Angels to inform and instruct men by good inspiration. So likewise is it the priests duty to do by the word of god. Fourthly, it is the duty of angels to praise god so likewise are the priests bound under pain of deadly sin to say everyday, their matins, prime, and hours, even ●ong. etc. unto the praise of God. The eight dignity of Priests. eightly, God hath honoured the priests in this, that they are in some points like to the most blessed virgin Mary. First, as the most blessed virgin Mary did conceive thorough five words the true body of Christ, Fiat mihi secundum verbum tuum, so likewise the priest thorough five words. Luke. 1. Math. 18. Hoc est enim corpus meum maketh the body of Christ. And as immediately after the consent of mary, whole Christ was in her womb: so likewise out of hand after the words of consecration be pronounced by the priest, the bread is turned into the substance of the very body of Christ, secondly, as the blessed virgin, after she had brought forth Christ, bore him in her hands, and laid him in the crib and took him up again: so likewise the priest after the consecration lifteth up Christ, and layeth him down again, and beareth him unto the sick, and handleth him with his hands. Thirdly, as the blessed virgin was sanctified in her womb, Psal. 46. before she conceived Christ, as it is written: The most high hath sanctified his tabernacle: so in like manner the priest receiveth holy orders, before he consecrateth: for he could not consecrate, except he were ordered. And therefore a Say man, be he never so holy, can do nothing in this matter, although he pronounceth the words of consecration. The ninth dignity of priests. Ninthly, God hath honoured the priests above Angels, yea, and somewhat also above the dignity of blessed Mary the virgin. ☞ First in the dignity of keeping. For a priest is bound to keep many souls, as the Bishop is bound to look upon all the diocese, and the Pope the whole world, and the Curate his parish, as bernard saith: O how worthy keepers are they, which so carefully watch, that they may keep the souls that are committed unto them from everlasting death. But an Angel hath but one soul committed unto him for to keep, as bernard testifieth: Great is the dignity of souls, that every one of them even from the very time of their birth, should have an angel appointed for to keep them. Secondly, in taking and touching the body of Christ. The angels do but see God, Math. 18. The priest maketh God, handleth God, and cateth God. as it is written: Their angels see the face of my Father, which is in heaven. But in this is the priest greater than the Angel: for he doth but see God, but the priest handleth him, yea and eateth him, which was never given to any Angel so to do, but it sufficeth him to behold God. Thirdly, in consecrating the body of Christ. And in this point the priest doth not only excel the Angels, but also after a certain manner mary the Mother of Christ: so that the lessest priest on earth is able to do that, which the greatest Angel in Heaven can not do. Therefore saith barnard: O the dignity of priests worthy to be had in great reverence, in whose hands as in the womb of the Virgin the Son of God is incarnate. Austen also saith: In the consecration of the holy host the whole court of Heaven doth service to the priest, yea, and the Lord of heaven cometh down unto him. Likewise saith Ambrose upon Luke: Doubt thou not, but that Angels are there present when Christ is present on the altar, & when he is offered: so that Christ may well say to every priest, that which is written in Esay: Esay. 5. What could I have done, more for thee, & have not done it? Furthermore we must know, that every man is bound to honour priests, seeing the god himself hath so many & sundry ways garnished & beautified them with such & so great honour. But contrary to this do all they, that dishonour priests: and in this they grievously offend God, as Henricus de urimaria writing upon the fourth commandment saith: Woe be unto them and everlasting damnation hangeth over their heads, that do dishonour priests, speak evil of them, diffame & backbite them: Against the backbiters of Priests. for they crucify the Son of God again. For so often as thou backbitest or ●laundrest a religious person or priest: so often dost thou put a crown of thorn upon Christ's head: For they are the head & upper part of the Church militant. So often as thou dost any displeasure unto them: so often dost thou fasten Christ with nails to the cross. So often as thou railest upon them: so often dost thou spit Christ in the face. And so often as thou dost evil entreat them, and find fault either in their speaking or doying: so often dost thou thrust Christ unto the heart with a spear. God therefore willing to show how greatly he detesteth that sin, hath made it evident with that wonderful punishment and unwonted pain, which Dathan, Abiron and Chore, Num. xvi● suffered, whom the earth did swallow up quick, because they did misuse the Priests. Of these things aforesaid it evidently appeareth, that priests even of duty ought to be honoured of all men. In sermonibus discipuli. Germ. iii. Dom. 14. Post. Festum. Trinitatis. O ye Priests, which are the buckelars and officers of the true Solomon, that is to say, of jesus Christ, and the chamberlains and dispensatoures or stewards of the mysteries of God: Consider & mark diligently in what degree and dignity ye are set over all the goods of the Lord. ☜ What could God do more for the Priests than to give them power for to make himself, to handle him, to eat him, & to give him to other? Therefore remember yourselves, and consider well the noble privilege of your dignity. Although glass be made of vile matter and stuff, A similitude to set forth the dignity of priests. yet is it reproved & found to be more clear than gold and silver, so likewise every priest, be he never so great and grievous a sinner, yet doth he far excel all other creatures, both Kings and Princes & is of greater dignity than all the creatures that are. Ye are (sayeth S. Peter speaking to priests) a chosen generation, i. Peter. two a royal priesthood, an holy nation, a won people, not only of a temporal election but also of an eternal predestination. O the worshipful dignity of priests, if ye live worthily and priestlike, within whose hands as in the Virgin's womb the son of God is incarnate and made man. O heavenly mystery, which the father and the son, and the holy ghost doth so marvelously work by you, that in one and in the same moment the same God, which sitteth & ruleth in heaven, is a sacrifice in your hands. The heaven wondereth at so noble a privilege: the earth marveleth: man is greatly astonished: hell quaketh for fear the devil trembleth and shaketh all that is on him: the Aungelike highness is in great admiration. What then shall I priest give again unto the Lord, for all things that he hath given me? As for an example: He that hath made me, hath given me power to make him: yea he that made me without me, is made by the means of me, etc. Consider therefore (O ye Priests) the marvelous dignity of your excellency, ☜ that God hath not only ordained you before all other people, but he hath also made you passing all other creatures which he hath created unto the praise and glory of his name, etc. Saving the Angels reverence whose number is infinite: I say plainly, that ye are greater than angels, and do far excel their dignity largo modo loquendo. For to which of the Angels hath God given that, which he hath given to the priest? Math, xvi I mean. Whatsoever ye bind on earth, shall be bound also in heaven. Note: there are two keys, that is to say, of knowledge and of power, given of the Lord to blessed Peter and to other men: not to all men, but to Priests alone, and to their successors. Of forgiving sins For although God alone forgive sin, yet never or very seldom doth he forgive sin without his ministers, that is to say, Priests. Which thing may be proved by the Lepers, to whom, when the Lord had healed them, he sald: Go: show yourselves to the priests, and humbly obey them. And while they were going, they were made clean. It may also be proved by Lazarus, whom when the Lord had raised up; he said to his Disciples: Luke. xvi. john. xi. Lose him and let him go. But wherefore did not the Lord himself loosen him from that knots of the byndings, which had loosened him from the bonds of death? And wherefore did he not command Mary and Martha his sisters to lose him or his kinsfolk the jews, which were nearer unto him by the course of nature, than the Disciples of the Lord? Verily to declare manifestly and to prove plainly that the power to lose and to bind is given of the Lord to priests alone. Behold, how great the goodness of God, and the worthiness of priests, is. For the Lord himself worketh good sometime even by them the are evil: and that to this end, because the keys of the Church should not be despised or set at nought of the faithful. For although priests sometime have not this power ex merito: yet have they it ex officio dignitatis. And if any priest ●e unworthy (which god forbidden) that hurteth himself: it hindereth thee nothing at all. Behold, what great power is given to you priests, For your tongues are made the keys of heaven. O how great dignity, priests i● 〈◊〉 incomparable. saith Bernard, hath god given to you? How great and excellent is the prerogative of the priests order? He hath preferred you above the Kings of the earth: He hath exalted this order of priests above all men: Yea as I may speak more highly, he hath preferred you before Aungells' thrones and powers. Hebr. two. For as he took not Angels but Abraham's seed to bring to pass redemption: so likewise hath he committed the consecration of his body and blood, not to angels, but to men, that is to say, to priests only. Seeing then, that a priest is of so great dignity, that he is the maker of his maker: him to destroy or to condemn, it is not convenient, etc. This is a very heavenly privilege, this is an exceeding great glory, this is a grace excelling all grace: a priest to hold God in his hands. We believe & are thoroughly persuaded, that the celebration of so noble a mystery is committed to none of the Angels, to none of the Archeaungels, nor to any other heavenly spirits, but to your order only, etc. For on the altar thorough the mouth and the hands of the priests, the body of Christ is made, even that very body, which is on the right hand of God, etc. O ye priests how great a thing is this, that at the lifting up of your hands, Kings bow down their heads, yea Kings and Queens offer gifts to you. All the Church or congregation confesseth & calleth you fathers, and desireth you to pray for them, etc. O the worshipful holiness of priests hands. O blessed and happy exercise. O the true joy of the world, where low things are joined to the most high things, The Massing priest is here called Christ. ●, Pet. two. when Christ handleth Christ, the priest, the son of God. Thou hast a delight to be with the sons of men. Therefore saith Peter, speaking of priests: ye are a chosen generation, a royal Priesthood, an holy Nation, a won people, etc. O ye priests consider the excellency of your most noble dignity: For the lord hath enriched & beautified you before all other his creatures. Verily priests are worthy to be honoured, seeing the the Lord hath given unto them passing all other, so great grace and honour in the world. Ex lib cui titulus est. Stella Clericorum. Of the ceremonies of the popish Church. Of holy water. POpe Alexander the first (as the papistes feign) ordained water mingled with salt to be hallowed, Holi water & afterward sprinkled upon the people, to put away their sins, and to make them holy and pure: He also commanded, that it should be kept both in churches and in houses to chase and drive away devils and wicked spirits, The verts of holy water. not only out of houses where mendwel, but also out of the hearts of the faithful: as though faith and the devil could dwell together in one heart In the year, etc. 110. Grat. Plat. Sabel. Lib. Concil. D. Barns. P●antal. The words of pope Alexander's canon are these. blasphemy against the blood of Christ. We bless the water mingled with salt for this purpose, that all that be sprinkled therewith, may be made holy and pure: which thing we command all Priests likewise to do. levit. xvi. For sayeth he, if the ashes of an heifer sprinkled, made holy and cleansed the people from venial sins: Much more water sprinkled with salt, and hallowed with holy prayers, doth sanctify, make holy, and cleanse the people from venial sins. liii. Reg. two. And if the salt being sprinkled by Helizeus, the barrenness of the● water was healed: How much more salt being hallowed with Godly prayers, taketh away the barrenness of such things as appertain to man, and sanctifieth and purgeth them that are defiled, and multiplieth such goods as we have need of, and turneth away the disceates of the devil, and defendeth men from all naughty and wicked fancies, etc. De conse. Dist. 3. Cap. Aquam sale conspersam. Lib. Concil. Is not this good stuff? is not this worthy to be called gods service? Ought not the people to rise up & make courtesy to the popish shaveling, when he sprinkleth them with water of so great virtue? Are not the scriptures here well applied? Doth not this ceremony make Christ jacke out of office, with all his works and merits? God have mercy on us, and shortly confounded Antichrist. Guilihelmus Durandus saith, In ●at. di. off. that the holy water hath deserved to have of God so great virtue, that as outwardly it washes the body from filthiness: so inwardly cleanseth the souls from sins. O blasphemy intolerable. This is the goodly Godly catholic doctrine, wherewith the ungodly ungodly Papists infect the minds of such Christians, as are simple and light of belief, yea, wherewith they cast the souls of all such, as put their confidence and trust in these pylde, begarly, and lousy ceremonies, into everlasting damnation. And yet must they be called laudable ceremonies, well worthy (and God will.) to be frequented and used in the Church of Christ. And the teachers of this doctrine, & the ministers of these ceremonies must alone be counted worthy to bear office in the Church, to be reputed and taken for the only pillars of our mother holy Church, to be had in estimation above all men, and to be reverenced as Gods of all men: and so many as be of contrary opinion, ☞ teaching that our whole salvation cometh only from God thorough faith in the blood of Christ, must be adjudged seditious persons, sowers of discord, authors of new learning, teachers of strange doctrine, How the ceremony of holy water came first into the church. and heretics. But as I may by conjecture speak my mind concerning this ceremony: I think verily, that as the ceremony of dealing holy bread on the Sundays (whereof we shall hereafter speak) was ordained of the fathers of Christ's Church at that time, to put the people in remembrance of Christ's body breaking: so likewise at the same time was this ceremony of water sprinkling brought into the Church to put the people in remembrance of Christ's blood shedding on the altar of the Cross for their sins. But as the papists in process of time lost the signification of holy bread, & of all other ceremonies, & therefore joined unto the certain doctrines of error & false faith, so likewise have they done in the ceremony of holy water. They not knowing the cause of the first instititution, have feigned the holy water, as they call it, to be of such and so great virtue, The manifold virtues of holy water. might, and power, that it is able to put away sin, to give health both of mind & body, to make so many holy and pure, as be sprinkled with it, to give abundance of things, to drive away devils, to chase away all the power of our ghostly enemy, yea and to pluck him up by the roots and utterly to destroy him with all his Apostatike angels, to put back diseases, to expel all corrupt and pestilent airs, to dispatch all the guiles, subtleties, sleights and disceates of the lurking enemy, ●o banish all things that be contratye to the health, prosperity, and quietness of all such, as dwell in the houses where it is sprinkled, to give security of hope, corroboration & strengthening of faith, to bring the holy ghost, & at the last what not? Are not all these things read in their exorcisms & conjurations of their bewitched & salted water as we have tofore heard, and in other Popish treatises? Read we not these words in their Popish primare, which we are taught & commanded to say, when we sprinkle ourselves with the water in the Church porch, before we enter into the Church. Aqua benedicta sit mihi salus ● vita. Praesta mihi domine per hanc creaturam aspertionis aquae, sanitatem mentis, integritatem corporis, tutelam salutis, securitatem spei, corroborationem fidei nunc & in futuro. Which is thus Englished. The blessed water mought be unto me health and life. Grant me, O Lord, by this creature of the sprinkling of water, health of mind, wholeness of body, defence of health, safeguard of hope, strengthening of faith, now and in time to come. And because this their dream should be of the more credit: they have fathered those their lies, as they do many other, of an ancient Bishop of Rome, called Alexander the first, which lived. In the year. etc. 119. And here mayest thou see, what a lying generation the Papists are, as I may speak nothing of their pestilent and abominable doctrine. Of Holy Bread. THe use among the Christians was first of all, The communion daily. that so many as came together into the church daily for to pray, and to hear the word of God: the same should also daily receive together the holy communion of the body & blood of Christ. But when the multitude that professed Christ began to increase, and waxed very great, so that that order could not conveniently be observed & kept: the ancient fathers of Christ's church made a decree, the all the Christians should communicate on the Sundays together, and be no more bound unto the daily communion, The communion every Sunday. as they tofore were. And here of cometh this sentence of S. Austen: Daily to communicate I neither commend, nor discommend: but on the Sundays to receive the communion, I would council all men. When this receiving of the communion every Sunday was not done with such devotion, soberness, and gravity, as it ought to have been, but thorough that often coming unto it much dissolution & lightness was showed of diverse people: the Elders of Christ's Church thought it meet for that present time to take away the custom of receiving the communion every Sunday, The Communion at Easter only. & to appoint, that the Christians should receive the communion together thrice in the year, that is to say, at Easter, at Witsontyde, and at the feast of Christ's nativity. But when this order also was not duly and reverently observed: it was judged and thought meet, that the people should commonly receive the lords Supper but once in the year, that is to say, at Easter: and that in the stead thereof, because the remembrance of Christ's passion and death should not be forgotten nor his blessed body breaking and precious blood shedding fall from the remembrance of the people, How the ceremony of holy bread came first into the Church. which is preached, declared, and set forth to the faithful at the lords supper by breaking and eating the bread, and by pouring out & by drinking the wine: The Fathers of Christ's Church instituted the ceremonies of holy bread and holy water, to put the people in remembrance of Christ's body breaking, ☞ and blood shedding: y● as they see the bread, which is distributed every Sunday of the minister broken on many pieces: so they should set before the eyes of their mind the breaking of Christ's body on the altar of the Cross for the remission of their sins: again, that as they see the water sprinkled abroad: so they should remember, that Christ's blood was shed for them on the Cross, by the effusion and shedding whereof, they be purged, cleansed, and purified from all filthiness of sin & iniquity, & by this means address themselves to be thankful to God the Father for so inestimable and exceeding great benefits given unto them in the death of his Son. The significations of the ceremonies were taught the people in times past. And these ceremonies of holy bread and holy water at that time were not only ministered to the people of the Godly Pastors, but it was also every sunday preached and declared unto them, what the ceremonies signified, and wherefore they were instituted of the rulers of Christ's church, even to put them in remembrance of Christ's body breaking and blood shedding on the altar of the Cross for the remission & forgiveness of their sins. And it is not to be doubted, but the Godly Ministers in those days did with sorrowful hearts minister those ceremonies to the people, seeing that they for their unthankfulness & dissolution of life, were deprived of the holy communion of Christ's body and blood, and fed with ceremonies of man's invention: and did likewise diligently exhort the people so to frame their lives according to the rule of God's word, that the Elders of Christ's Church seeing their repentance and amendment of life, might thereby be occasioned to restore unto them the holy and blessed communion, which is the partaking of the body and blood of Christ. 1. Cor. 10. Thus were the ceremonies not altogether unprofitable to the people of that age. But it is in these our days far otherwise. For the ceremonies in the Popish Churches are still retained: but who knoweth the signification and meaning of them. The bread is every Sunday distributed, and the water sprinkled: but how oft is the death of Christ preached? But as touching the ceremony of holy bread, whereof we now speak, it is become a vain tradition and utterly unprofitable, yea wicked and abominable, as all other popish ceremonies are likewise. The abuse of holy bread. For where as it was instituted to put the people in remembrance of Christ's body breaking the priests deal it unto this end, that the people eating thereof, should believe to receive health and salvation both of body and soul. For these are the words, which they use in hallowing the bread, as they term it, taking upon them by this means to make the creatures of God more holy, than ever God made them, Benedic domine hanc creaturam panis, qui benedixisti quinque pan●s in deserto, ut omnes gustantes ex his, recipeant tam corporis quam animae sanitatem. That is to say. Bless, O Lord, this creature of bread, which didst bless five Loaves in the wilderness, that all that taste of them, may receive health both of body and soul. What other thing is this, than to attribute the virtue of our salvation to a pylde & beggarly ceremony, which alone cometh of the mere mercy and gracious goodness of God to all men, that repent and believe in Christ jesus his only begotten Son, and our alone Sauioure● If we may obtain health both of body and soul by their be witched bread: then was Christ promised, given, conceived, borne circumcised, persecuted, and put to death for our sins in vain: yea, then was Christ without cause made of God the Father unto us, wisdom and righteousness, and sanctifying, and redemption, that as it is written. He that rejoiceth, should rejoice in the Lord. i Cor. i. We know, saith the Apostle, that man is not justified by the works of the law, but by the faith of jesus Christ: Gala, two. and we have believed in Christ jesus, that we might be justified by the faith of Christ, and not by the works of the law, because no flesh shall be justified by the works of the law. If we be not justified by the works of that law, which God himself commanded: ☞ shall we hope to be made righteous by the observances of men's trifling traditions, crooked constitutions, idle inventions, drowsy dreams, fond fantasies, antichristian acts, devilish decrees, 〈◊〉 O blasphemous Papists. Of Procession. POpe Agapetus the first commanded the people to go procession solemnly on sundays & other feastival days. Procession In the year, etc. 533. Platina. Polyd. D. Barnes. &. Guilielmus Durandus writeth, that when the people go a Procession, Why they ring the bells at procession. the Bells are rung to this end, even to make the devils afraid, and to chase them away. For sayeth he, the devils are wonderfully afraid, when they hear the trumpets of the church militant, I mean the Bells: even as a Tyrant is greatly afraid, when he heareth in his own land the trumpets of some mighty King that is his enemy. Why they ring in any great tempest. And this is also the cause, why the church, when there is any great tempest, ringeth the Bells, that the devils hearing the trumpets of the everlasting King, should be afraid, and trudge away, and cause no more tempests to arise, etc. Rat. di. off. Of Sensing. Sensing. POpe Leo the third brought Sensing into the church. In the year, etc. 796. Pol. D. Barns. Pantal. Of Candles bearing on Candelmassedaye. Candles bearing. POpe Sergius, otherwise called, Pope Swinesnoute, commanded, that all the people should go on procession upon Candelmasse day, and carry candles about with them brenning in their hands. In the year. etc. 684. Durand. G. Achilles. How this candle bearing on candlemas day came first up, ☞ The beginning of candles bearing on cāde●masday. that author of our english festival declareth on this manner. Sometime sayeth he, when the Romans by great might and royal power conquered all the world (for they had great dominion) they were so proud, that they forgot God, & made them diverse Gods after their own lust. And so among all, they had a God that they called Mars, that had been to fore a notable Knight in battle. And so they prayed to him for help: and for that they would speed that better of this Knight, the people prayed & did great worship to his mother, that was called Februa, after which woman much people have opinion, that the month February is called. Wherefore the second day of this month is candlemasseday. The Romans this night went about the city of Rome with Torches & Candles brenning in worship of this woman Februa, for hope to have the more help and succour of her son Mars. Then was there a Pope, that was called Sergius, and when he saw Christian people draw to this false Maumetrye and untrue belief: He thought to undo this foul use and custom, and turn it into God's worship and our Ladies, & gave commandment, that all Christian people should come to Church and offer up a candle brenning in the worship that they did to this woman Februa, & do worship to our lady & to her son our Lord jesus Christ. So that now this feast is solemnly hallowed thorough all Christendom. And every Christian man and woman of covenable age is bound to come to church, and offer up their candles as though they were bodily with our Lady, hoping for this reverence & worship that they do to our Lady, to have a great reward in heaven, and of her son our lord jesus Christ: and so they may be siker, and it be done in clean life and with good devotion, etc. Of Ashes sprinkling. Ashes sprinkling. POpe Gregory the first ordained, that the people on ash wednesday should be sprinkled with hallowed Ashes, to put them in remembrance, that they are but earth, dust and Ashes, In the year, etc. 590. Anselmus Rid. Of Palms bearing. POpe Gregory the first also appointed, Palms bearing. that Palms should be borne about in procession on Palm Sunday. Ansel. Rid. Of hallowing Palms, Ashes, Candles, etc. POpe Gregory the first in like manner devised the hallowing of Palms, Palms hallowing. etc. Ashes, Candles, etc. Durand, Antonin. Of Creeping to the Crosse. POpe Gregory the first likewise brought into the Church, cross creeping. the Creeping unto the Crosse. Sigesb. Antoninus. Of the hallowing of the Paschal. POpe Zozimus ordained, The Paschal taper? that the paschal Taper should be hallowed on Easter even, and set up in every parish church. In the year, of our Lord. 414. Isidor. Volat. Platina. D. Barns. Some make Pope Theodorus author of it, which lived about the year of our Lord. 613. Chron. Fasciculus. Temporum. Durandus. Guilielmus Durandus sayeth the Saint Ambrose made the benediction or prayer, wherewith the paschal Taper is hallowed on Easter even. He sayeth moreovenr, that Augustinus and Petrus Diaconus the Monk, made also other benedictions, which are not in use. Rat. di. offi. Of Oil and Cream, and of the hallowing of the same. POpe Clement the first brought first of all the Oil & Cream into the Church. Oil and Cream, In the year of our Lord, .92. Some attribute this ceremony to Pope Silvester the first. In the year, etc. 315. Chron. Lib. Concil. Hallowing of Oil & Cream. Pope Fabian ordained, that the Oil and Cream, which are used to be kept in the Chrismatorye for sundry purposes and uses, should be renewed every maundy Thursday, and that the old should be brent. For saith he, it is a new sacrament, & therefore must it always be renewed, and the old brent. De conse. Dist. 3. Cap. In literis. Plat. Volat. Fascicu. Temp. Polyd.. Pope Silvester the first gave strait charge, Work for the Bishop that neither deacon nor priest should presume to hallow Oil and Cream, but only the Bishop. In the year, etc. 315. Lib Concil. Pope Anastasius the first commanded, that so soon as the Bishop hath hallowed the Oil and Cream, either the Subdeacons or the Deacons with all expedition should carry it unto all the Churches thorough out the diocese that it may be in a readiness against Easter day. In the year of our Lord. 404. Lib. Concil. Chron. Of the Fire on Easter even, and of the Hallowing thereof. POpe Zozimus ordained not only the paschal Taper to be hallowed on Easter even, Easter even fire and the hallowing thereof. but also that a Fire should be made in every Church on that day, and hallowed: again, that the Paschal should be lightened with the flame of that Fire, and all other candles in the Church. In the year. etc. Chron. Germ. Of Hallowing the font on Easter even. POpe Pius the first brought in the hallowing of the font. font hallowing. In the year etc. 147. Plat. sabel. Pope Leo, Pope Damasus, and S. Ambrose added the Exorcisms or conjurations, Solennities about font hallowing. and the benedictions or blessings, with the other solemnities that be used at the hallowing of the font, as dropping the candle into it, the priests breathing into it, the dividing and casting out of the water. etc. Chron. Germ. Guil. Durand. in. Rat. di. off. Of hallowing new Fruits. Hallowing of new fruits. POpe Eutichianus decreed, that all new fruits, but specially Beans & Grapes should be blessed, consecrated and hallowed upon the altar. In the year. etc. 276. plat. polid. D. Bar●s. Of Fasting. advent fast. Lent fast. SAint Peter the Apostle of Christ, & first Pope of Rome, (as the Papists fain) where he lived by the space of xxv. years and reigned the great and high Bishop, ordained, that both advent and Lent should be solemnly & devoutly fasted of all christian people in the remembrance of the first and second coming of our Lord Iesu. In the year of our Lord. 36. joan. Laziar. Chron. Angl. Durand. Of Lent. Note. Guilihelmus Durandus saith, that after the mind of S. Gregory de consecrat. dist. ●. Lent is counted to begin on the first sunday in Lent, and to end easter even: which time saith he, containeth xlii. days: of the which take away the six Sundays, & so there remain only, 36. days. Therefore that the number of forty days, which Christ fasted, might be perfected, the aforesaid Pope Gregory added and put to Lent four days of the week that go before, that is to say, Wednesday, Thursday, friday and saturday. De consecra. dist. 5. Quadragesima. Durand. in Rat. di off. Telesphorus (as other affirm: which I think to be more true) appointed first of all, Lent to be fasted before Easter. And he moreover added an other week to it, which is commonly called Quinquagesima. This week he commanded the priests to fast more than the laity: because they, which ought to be holier than the rest, should in this ordinary fast show more abstistinence than other. In the year of our Lord. 139. Lib. Concil. Euseb. sabel. Polid. D. Barnes. In a certain Synod held at Nice it was ordained, that the fasting of Lent which before endured from the sixth day of january unto the sixteenth day of February should begin and end, as it is now used. Chron. Ranulphus. Cest. Lent first fasted in England. Carcombertus king of England was the first, that commanded the inhabitants of England to fast Lent, about the year of our Lord. 645. Sigeb. in Chron. Pantal. Lent thursdays fasted. Pope Gregory the second made a decree, that christian men should fast also on the thursdays in Lent, which was never used afore: and that there should be solemn massing also on those days in Churches. One Pope against an other. But Pope Melchiades ordained, that no man should fast the Thursday, no more than the Sunday. For saith he, as the sunday was solemn because of the resurrection of the Lord: so likewise ought thursday to be because on that day Christ instituted his supper, and ascended into heaven. In the year of our Lord. 729. Sigebertus in Chron. Guil. Durand. Pantal. Wednesday, Fridai & saturday fast●●. Reasons why we ought not to fast the Sundays & nulls Pope Silvester the first ordained, that Wednesday, Friday, and Saturday should be fasted every week thorough out the year. As for Sundays & thursdays, he would have them be kept merely holy with double feast (as they use to say) in holy kitchen. For on the sunday, saith he, t●e Lord jesus rose up from death to life and on the Thursday he ascended into heaven: he instituted the Sacrament of his body, and made the holy cream. In the year of our Lord. 315. Bergom. Pope Gregory the seventh renewed the saturday fast and commanded, saturday fast renewed. that there should be no flesh eaten of Christians that day. In the year. etc. 1073. Plat. Volat. Nauclerus. joannes Stella de consec. dist. 5. ca●. Quia dies Sabathi. Many attribute the Saturday fast to Pope Innocent, Reasons why we ought not to fast the Saturday. the first. In the year. etc. 408. Grat. Sabel. Fasci. Temp. Pantal. And Pope Innocentes reason, why men should fast the saturday is this: First because on that day Christ lay buried in the Sepulchre. secondly, because his disciples for very sorrow fasted that day. Lib. Concil. Chron. Chronicarum. Alb. Crantzius. notwithstanding Guilihelmus Durandus, Reasons why we ought not to fast on saturdays in Lent. saith, that Pope Innocent, made a constitution, that the saturday in Lent should not be fasted, because the Lord rested in the sepulchre on the saturday, ●or a token of the quietness and rest, that we shall hereafter have: wherein ●● in the Festivalle on this manner. The doctrine on the Festival days concerning Imbring days. Good friends, this week ye shall have Imber days, that is, Wednesday, Friday, and Saturday: the which days Calixtus the Pope ordained four times in the year, to all that be of convenable age to fast for certain causes, as ye shall hear. Our old fathers fasted four times in the year, against four high and solemn feasts: and if we will show us good children, we must fast, and follow the same rule that they used. And therefore we fast four times. First in march The second at whitsuntide. The third between harvest & seedetyme. And the fourth before Christmas. March is a time that drieth up the moisture that is in the earth. Wherefore we fast that time to dry the earth of our body of the humours that be noyous to the body and to the soul. For that time the humours of lechery tempteth a man most of any time of the year. Also we do fast at whitsuntide, to get grace of the holy Ghost, that we may be in love and charity to God, and to all the world▪ Charitas cooperit multitudinem peccatorum Charity covereth the multitude of sins. Also we must fast for to have meekness in our hearts, and to put away all pride that reneweth within us. i. Pe, iiii. Also we fast between harvest and seed time for to have grace to gather fruits of good works into the house of our conscience, and so by ensample of good living among the people, that we be common with both rich and poor. Also we fast in winter for to slay all stinking weeds of sin and of foul earth and fleshly lusts, that maketh good Angels & good people to withdraw them from us. For right as a nettle brenneth roses and other flowers that grow nigh him. In the same wise a vicious man or woman stirreth and setteth on fire them that been in his company. And for these causes we fast four times in the year, & every time three days, the betokeneth three special virtues that helpeth a man to grace, that is fasting, devout praying, and alms deed doing. Why they be called Imber days. And by opinion of much people these days been called Imber days because that our elder Fathers would on these days eat no bread but cakes made under ashes: So that by the eating of that they reduced into their mind that they were but ashes, and so should turn again, and wist not how soon: and by that turned away from all delicious meats and drinks and took none heed, but that they had easy sustenance. This caused them to think on death, and y● will cause a man to desire no more than him needeth, and to abstain himself from all manner of bodily lusts, & to increase in virtues, whereby we may come to everlasting bless. And at a council holden at Magonce it was decreed, that when those Imberdayes come, they should be fasted of all people, and that they should on those days come devoutly unto church and hear Mass, and give themselves to prayer and devotion. Libro. Concil. Apostles evens fasted Pope Innocent the third made a decree, that all the Apostles evens should be fasted, except the evens of Philip and jacob and of john the evangelist. In the year, etc. 1195. Lib. 3. accretal. Gregorij. Cap. 2. the observatione ieiunij. Chron. Germani. The same pope also appointed, that the even of Mathias should also be fasted as one of the Apostles evens: and that if the day of Mathias be on the monday, S Mathias even faste● the even shall be fasted on the saturday, and not on the sunday. Ibidem. Pope Vrban the sixth commanded the the evens of these feasts of our Lady, Our lady's evens fasted that is to say, the visitation, the assumption & nativity, should be fasted. In the year, etc. 1371. Lib. Concil. Chron. Germ. Pope Boniface the first ordained, saints evens fasted the saints evens should be solemnly fasted In the year. etc. 425. The same ordinance is also ascribed to pope Gregory the second Chron Germa. Pope Honorius the third made a decree, Flesh eating on Christmas day howsoever it falleth. that if the feast of the nativity of Christ, chance to fall upon the Friday, yet it shall be lawful for all men to eat flesh, on that day, except it be such as have vowed to the contrary. In the year, etc. 1214. Lib, 3. decret. Gregorij. de observatione ieiunij. Pope Gregory the first commanded, that neither flesh, Flesh & all white meats forbidden ou fasting daye● nor any thing that hath affinity with flesh, as Cheese, Milk, Eggs, etc., should be eaten on such days, as are appointed to be fasted. In the year. etc. 560. Grat. Pol. Pantale. Fasts commanded by the priests are to be observed. Pope Eusebius made a law, that all such feasts as are commanded of priests in the Church to be fasted should in no condition be broken, except necessity compel any man to the contrary. In the year, etc. 309. Lib. Concil. Chron. Germ. What kind of people be free from the law of fasting. In the festival we read, that these sorts of people be privileged and exempted from the law of fasting: that is to say, Children that been within age. Women that be with child. Old people that been myghtlesse, weak, and impotent. And finally, labouring people, as pilgrims, and like people, those that the law dispenseth with, upon their conscience. Dominica prima in quadragesima. In the Council Gangrense it was decreed, that if any person of presumption would despise to fast such days as were commanded of holy church, he should be excommunicate and be taken of the Christian congregation as an Ethnic and Publican. Libro. Concil. Barthol. Carrantz. The Pope's decrees affirm plainly (as Guilielmus Durandus testifieth) that whosoever eateth any thing before Mass be done on such days as are appointed by holy church to be fasted, the same committeth deadly sin. In Rat. di. off, Lib. Concil. In the Council Braccarense it was agreed, that all the Apostles evens should be fasted, except the evens of these Apostles Philip and jacob and john the evangelist, as we tofore heard out of the decree of Pope Innocent the third. For the feast of Philip and jacob, is between Easter and Witsontide, which is a time of joy and gladness, & therefore is there no fasting, according to this old rule, Inter Pen et Pa● non est Dirige, neque fasting day. And the feast of ●. john the Evangelist is at Christmas, when men must make good cheer, and be frolyke and merry. Guilielmus. Durandus. Lib. Concil. The Council Chalcedonense made a decree, No meat till evensong be done on fasting days. that they should be counted by no means to fast, which taste any meat or drink, before evening prayer be done. Lib. Concil. jacobus de Voragine in his book entitled Historia Longobardica, showeth a reason, Of Imbring days Note. why the Imberdayes be rather fasted on the Wednisday, Friday, and saturday, than on the monday, Tuesday and Thursday. For saith he, the Lord jesus was betrayed of judas on the Wednisday. And on the friday he was crucified. And on the Saturday following, he lay in his sepulchre: and the Apostles were very sad for the death of their Lord. Of Holy days, and of Feasts of Saints with such like. Easter day POpe Pius the first ordained that Easter day should be celebrated and kept holy ever on the sunday. In the year of our Lord. 147. Libro. Concil. Polyd. D. Barns, Pantal. Pope Gregory the first approved and allowed the feast of the Trinity: Trinity Sunday. which Pope Alexander would by no means admit. For, saith he, as there ought to be no feast of the Unity: no more ought there to be any feast of the Trinity. In the year, etc. 590. Guilielmus. Durandus. Pope Vrban the fourth ordained the feast of the Sacrament of the Altar, The feast of Corpus Christi. otherwise called, The feast of Corpus Christi, with pardons and indulgences great plenty, to allure the foolish and simple people to commit spiritual whoredom with that Sacrament by adoring and worshipping it as their God, Maker and saviour: and willed it to be kept holy the Thursday after Trinity Sunday. In the year, etc. 1254. Christianus. Massaeus. joan. Stella. Polyd. Pantal. The beginning of this feast was this In the country of the Leodicenses there was a certain Recluse or Anckresse called Eva, which of a vain, foolish, and superstitious devotion and love toward the Sacrament of the altar, The beginning of the feast of Corpus Christi as they term it, procured thorough earnest suit of Pope Vrban the fourth, that the Sacrament of the Altar, commonly called Corpus Christi, might also have a feast and holy day, being as well worthy as the Gallowe tree or cross that Christ was hanged on, which was already celebrated in the Church: and that the same feast of Corpus Christi might with all solemnity be kept holy throughout the whole world. Pope Vrban being an holy and devout Father, doubt ye not, considering the great devotion, earnest zeal and Godly mind of this holy and religious woman, accomplished fo●le graciously her tender request, and did not only ordain that this feast of Corpus Christi should be kept holy, but he also granted plenary Indulgence, and large pardon to so many as either do say or hear the service belonging to that feast which Thomas Aquinas the Black friar made, Arnoldus Bostius. Guili. Durand. Chron. Before that time there was no such feast known in the church of Christ. But this is most certain that thorough this feast great idolatry and much spiritual whoredom is daily committed with the Mass bred in all those places, where the true doctrine of the sacrament is not known. Pope Innocent the third, saith Theodorus Bibliander in the Council Lateranense, placed the fond fancy of Monk Lanfranke concerning Transubstantiation among the articles of the faith of the most high Trinity. In the year. etc. 1215. And because nothing should want to the worshipping of the new found God of bread and wine: and that the bishop of Rome might have his God Mazin, as Aaron with the idolatrous Israelites had the golden Calf in the wilderness: Pope Vrban the fourth ordained the feast of Corpus Chr●sti with large pardons. Concil. sa●, dom. Of this feast we read in the English festival on this manner. The doctrine of the festival concerning the feast of Corpus Christi. Good friends, ye shall understand, that this day is an high and solemn feast in holy church and is the feast of Corpus Christi: It is the feast of our Lords own body the which is offered to the high father in heaven at the altar for the remission of our sins for all Christian people that live here in perfect love and charity, & for the great succour and help in relieving them that been in pains of purgatory, there abiding the mercy of God. Ye shall understand, that this feast was found by a Pope, that was called Vrban, the which had great grace and devotion in the holy Sacrament of the altar, considering the great need help and secure to man's soul and to the ●urdering of living to all Christian people here in this present world. Therefore he did establish and ordain this present feast to be hallowed in the next thursday after the feast of the holy Trinity. For all christian people that will be saved, must have sad belief in the holy Sacrament, which is Gods own body in form of bread, made by the virtue of Christ's words that the priest saith, and by working of the holy Ghost. Pardon be longing to the feast of Corpus Christi. Then for this holy Pope thought to draw people to more devotion and better will to this holy Sacrament, and to do the service this day: he granteth to all that be worhy (that is to say) that be very contrite & confessed of their sins, and be in the Church at both evensongs, at Matins, & at mass, for each an hundred days of pardon, & for each hour of the day. xl. days of pardon, & every day of the Vtas an hundred days of pardon in remission of all their sins for evermore enduring. etc. In serm. de corpore. christi. Pope Gregory the ninth appointed the feast of the Nativity of S. john baptist, which we commonly call Mydsommerday, to kept holy. In the year. etc. 1225. Chron. Germ. Pope Silvester the first at the desire of the Emperor Constantine instituted the feast of Lammasse, Midsummer day. called Ad vincula Sancti Petri. In the year. etc. 315. Grat. Polid. Pope Eusebius ordained the feast of the Invention of the cross. The Invention of the Crosse. The exaltation of the Crosse. The transfiguration of our Lord. In the year etc. 309. Crat. Guil. Durandus. Pope Honorius devised the feast of the Exaltation of the cross. In the year of our Lord. 622. Plat. Pant. Some attribute these feasts to Pope Vrban the fourth▪ Pol. Virgil. Pope Calixte the third invented the feast of the Transfiguration of our Lord, and commanded, that it should be celebrated and kept holy with as large indulgences and pardons, as the feast of Corpus Christi. In the year of our Lord. 1455. Matth. Palmer. joan. Stella. Pantaleon. This feast (as the festival reporteth) is greatly privileged in holy Church, The doctrine of the festival. in so much that orders be given this day thorough out all Christendom, & great pardons be granted to this day in diverses places, as in Zion plenare remission, and all is to the weal and comfort of man, and for a purveyance to sanctify his soul, that in the last resurrection the said soul joined to the body, may together be glorified and transfigured in clearness more brighter than is the Sun, and so ever to endure. Thassmu●ion of our Lady. Pope Leo the fourth instituted the Feast of the Assumption of the blessed virgin Mary, and commanded that it should in all places be kept high and holy by the space of right days. In the year▪ etc. 858. Lib. Concil. Sigebert. joan. Functius. Michelmasse day. Pope Innocent the fourth ordained the Feast of the Nativity of Mary the virgin with the Octaves thereof. In the year, etc. 1242. Volat. Sabel. Pant. Dedication day or Church holy day. Pope Felix the third appointed the Feast of the archangel Michael, to be kept holy. In the year of our Lord. 486. Lib. Concil. Chron. Pope Felix the third ordained also the Feast of the Dedication of the Temple, commonly called Church holy day, and commanded that every City, Town, or village should yearly keep for ever the day, whereon the Church was hallowed. Volat. Plat. Polid. Albertus. Krantzius. Pope Boniface the fourth ordained the Feast of all Saints, The feast of all saint● called, All hallows. In the year of our Lord. 606. Plat. Volat, Polid. Pope Gregory the fourth afterward willed, The feast of all souls that the Feast of all Saints should be kept the first day of November. In the year of our Lord. 486. Plat. Sabel. Polid. D. Barns. Pope john the xviii confirmed the Feast of all souls, which was begonn by a certain Monk called Oclilo, and commanded that it should be kept ●oly in every Church the day following the Feast of all Saints. In the year of our Lord. 999. Petrus. Damianus. Christianus. Massaeus. Volat. Fascicu●us. Temporum. joan. Stella. Polid. This Feast, as they writ, took the beginning on this manner. The beginning of the feast of all Souls. A certain Monk named Oclilo provincial of the Monks of Clun●acensis order, upon an occasion that he heard about Aetna the mountain of Sicily oftentimes great weeping, lamenting, and crying, which he supposed to be the yelling of evil spirits that wailed because the souls of dead men were taken out of Purgatory from them by the petitions, prayers, suffrages, and sacrifices of well disposed Christian people, persuaded his Covent to make a general Obite for all souls the day next after the feast of all Saints, and desired Pope john the xviii. to set it forth by his authority, and to command it to be observed generally as a godly Institution full of loving, tender, and pitiful charity. Which thing Pope john did with all expedition: so that of this Monks foolish supposition, there hath sprung up much vain superstition. Volat. Polid. joan. Laziard. The conception and presentation of marry, with the feasts of Aun●, joseph, & Frances. The visitation of mary. Pope Sixtus the fourth ordained the feasts of the Conception, and presentation of mary the virgin: and the Feasts of Anne her Mother, and of joseph her husband, and also of Frances. In the year. etc. 1469. Decret. Extravagant. joan. Laziard. Pope Vrban the sixth made the visitation of Mary holiday. In the year. etc. 1390. Christ. Mass. Chron. Germ. Pope Sergius, otherwise called Pope's Swinesnoute, Candelmasseday confirmed the feast of the Purification of Mary, commonly called Candelmassedaye, which before was instituted at Constantinople, Pope Vigilius being Bishop of Rome. In the year of our Lord. 684. Sigeb. Pantal. And he commanded that all the people should on that day go procession, & carry brenning candles about with them in their hands. Chron. Germ. Guil. Durand. Pope Boniface the eight ordained that the feasts of the four Evangelists, The feasts of the four Evangelists and of the four Doctors. Sunday. Matthew, Mark, Luke and john: again, that the feasts of the four Doctors, Ambrose, Jerome, Austen, and Gregory should be double feasts in holy Church. In the year of our Lord. 1286. Fasciculus Temp. Christ. Massaeus. joan. Stella. Pope Leo the first commanded, A godly law and worthy to be observed that the Sunday should be kept holy, and that all Christians should behave themselves Godly and virtuously all the day long, in praying, in hearing & reading the word of God, in visiting the sick and poor, and in comforting the comfortless. In the year of our Lord. 444. Volat. Sabel. Pantal. This godly decree is s●lenderly observed in England. Pope Leo the third bearing rule, a Council was holden at Magontia in Germany, where it was decreed, that all Sundays should be kept holy with all reverence, and that all men on those days should abstain from all service, work and worldly business: and that there should be no Markets, no Fairs, no buying nor selling on the Sunday: Again, that no man on that day should be judged either unto death, or unto any pain. In the year. etc. 817. Lib. Concil. Barth. Carranza. A general rule for holy days. Pope Innocent the fourth bearing rule, it was agreed in a certain council held at Lions, what holidays should specially be observed and kept: where it was decreed that the Sundays should be kept holy from Saturday at noon, till Sunday at night. Item, the feasts following should also be hallowed and kept holy, that is to say: the feasts of the Nativity of Christ, of S. Stephen of S. John the evangelist, of the Innocentes, of S. Silvester, of the Circuncision, of the Epiphanye, of Easter, with the whole weeks that go before & after, of the Rogation days, of the Ascension of Christ, of Whitsuntide with the two days following, of S. john baptist, of the xxii. Apostles, of S. Laurence, of blessed mary, of S. Michael of the Dedication of the Temple, of all Saints, of S. Martin, and to be short, all such feasts of canonized Saints as every Bishop in his diocese with the consent of the clergy and the people, have determined to keep holy. As for all other feasts that are in the year: the people ought neither to be compelled to keep them holy day nor yet to be forbidden, but every man to do according to his devotion. In the year of our lord. 1242. Libro. Concil. Polydor. Guilielmus. Durandus. This decree also was made in a council holden at Maguntia. Bartholom. Carrantz. A council holden at Basille confirmed the feast of the Conception of Mary the virgin: The conception of mary and granted to so many as devoutly keep it holy day, and be present at the service, an hundred and fifty days of pardon. Lib Concil. The Annunciation of Mary. In the council Toletane it was decreed, that the feast of the Annunciation of Mary should be kept holy the fifteen day of the kalends of Ianuarye, and that the feast of the nativity of her son, that is to say, Christmas, should be celebrated and kept holy the eyghts' day of the kalends of Ianuarye. Lib. Concil. The visitation of mary Item in a council holden at Basille the feast of the visitation of Mary was confirmed, & an hundred days of pardon granted to all them, the with good devotion be present at the service of the day. Lib. Concil. Of Canonysing and making of saints. The beginning of saints making POpe Leo the ninth holding a council at Vercellis, made Gerardus Bishop sometime of the Le●corians, a saint. And this pope was the first (as some writ) the ever presumed & took upon him to make saints. In the year, etc. 1049. Christ. Massae. Pope Gregory the ninth made friar Dominike, and friar Frances, and friar Anthony de Padua, & Elizabeth daughter to the King of Hungary, Dominik● Frances. Anthonye de padua. Friars, & Elizabeth▪ saints. Clara, Peter Martyr, Stanislaus, saints. Jews bishop of Colossa. T●of. Aquine. Thomas bishop of Hereforde, saints. Saints. In the year. etc. 1225. Plat. Albert. Krantz. joan Stella. Pantal. Pope Alexander the fourth made Clara the Nun, Peter Martyr the Blackfryer, and Stanslaus Bishop of Cracovia, saints. In the year, etc. 1248. Chronic. Volat. Pantal, Pope john the xxii made jews Bishop of Tolossa, & son to Charles, King of France, a Saint. He sainted also Thomas of Aquine, the blackefrier, and Thomas Bishop of Hereforde. In the year. 1308. Plat. Volat. Pant. Pope Nicolas the fift among a greaterable of others, made Bernardine the Grayfryer, Bernardine the Grayfrier sainted. a Saint. In the year, etc. 1447. Matth. Palmer. Platina. Chronic. Germani. Pope Calixt the third made Vincent the blackefryer, and Edmund King of England, Uincent Edmunde● Osmunde saints. saints. He also canonized Osmunde sometime Bishop of salisbury, & caused him to be counted in the number of saints. In the year of our Lord, 1455. Volat. Matthe. Palm. Pisamus. Ranulph. Cest. Pantal. Katerine sainted. Pope Pius the second made Katerine a Saint. In the year. etc. 1458. Volat. Chron. Ivo a saint Pope Clement the sixth made Ivo the priest a saint. In the year, etc. 1336. Volat Christ. Massae. Bonaventure a saint Pope Sixtus the fourth made Bonaventure the Grayfryer a saint. In the year, etc. 1471. Chron. Chronica. Pope Alexander the third made barnard the Monk a saint. bernard a saint. In the year, etc. 1161. jacobus. Meyer. Heliopolde a saint. Pope Innocent the eight made Heliopolde sometime Duke of Austria, a Saint. In the year, etc. 1484. Chroni. joannes. Stella. Pope Innocent the third made Hugh of Lincoln, Hugh of Lincoln a saint. a saint. In the year. etc. 1195 Fasciculus. Temporum. Hedwigis a saint. Pope Clement the fourth made Hedwigis, sometime Duchess of Polonia, a saint. In the year, etc. 1165. joannes. Laziardus. Fasciculus. Temporum. joannes. Stella. Brigit a saint. Pope Boniface the ninth made Brigite the Nun, a saint. In the year. etc. 1379 joan. Laziardus. Chron. Pope Leo the ninth made Vuolfgange Bishop of Ratisbone, Vuolfgang a saint. a saint. In the year, etc. 1049. Chron. Pope Gregory the seventh made john Gaulbert the Monk, john Gaulbert a saint a saint. In the year, 1073. Chron. Pope Innocent the second made Hugh the Charterhouse Monk, Hugh the Monk a saint. a saint. In the year, etc., 113▪. Chron. Pope Boniface the eight made jews King of France, Jews King of France, a saint. a saint. In the year, 1290. joan. Laziard. Chron. Pope Innocent the fourth made Edmund archbishop of canterbury, Edmund & Peter de verona sainted. a saint, and Peter de verona the Blackfryer he canonized also for a saint, & willed him to be taken for a confessor saint. In the year, etc. 1242. sabel. joan. Stella. joan. LaZiard. Chron. Pope Eugenius the fourth made Nicolas de Toleto an Austen friar, Nicolas de Toleto a saint. a saint. In the year, etc. 1430. joan. Stella. Chron. Pope Clement the fift made Pope Celestine a saint under the name of Peter. Pope Celestine a saint. In the year, etc. 1304. joan. Laziard. Pope Paschalis made Charles the great a Saint. Charles the great sainted. In the year, etc. 1164. Christi. Massaeus. Pope Leo the tenth made Frances the Eremite, France's a saint. a saint. In the year. 1507▪ Christ. Massae. Pope Alexander the third (which I had almost forgotten) made Thomas Becket Archbishop of Cantorbury, Thomas Becket sainted. a saint. In the year, etc. 1161. Plat. D. Barns. Pope Alexander, (saith the English Festival, Of Beckettes' translation. Note. ) sent letters, into England to the Archbishop Stephen, and to other abbots and Prelates, commanding them to take up Thomas Beckettes bones, and to lay them in a shrine, and to set it where it might be worshipped of all Christian people. A new idol set up. Then the Bishop ordained a day, when that should be done. So over even, while they might have space: he took with him the Bishop of salisbury, and other monks and Clerks many, and went to the place, where Thomas had lain fifty years. Then they kneeled all on the earth, praying to Thomas devoutly of help. Then four took up the tomb, with great dread and quaking, and there they found a little writing, which was this. Here lieth and resteth Thomas archbishop of canterbury, Primate of England, Becket the pope's martyr & saint. and the Pope's Legate, slain for the right of holy Church the fift day of Christmas. Then for great devotion that they had of the sight, all cried: saint Thomas, Saint Thomas. And then they took the head to the archbishop to kiss, and so they kissed it al. And then they beheld his wounds, and said: They were ungracious that wounded thee thus. And so laid him in a shrine, and covered it with cloth of gold, and set torches about it brenning, and the people to watch it all night. Then on the morrow came all the states of this land, and bore the shrine to the place there as it is now, with all reverence and worship that they could. The author of the festival sayeth, A lousy saint, & an uncleanly. that this Thomas did wear hard hair next his body, and a breach of the same: the which was so full of vermyn, that it was an horrible sight to see. And yet he changed but once in forty days. The same author also writeth, Beckets' penance very homely. that the aforesaid Thomas Beckette made his confessor every Wednisdaye and Friday to beat him with a rod upon his bare body, as a child is beaten in the School (that is to say,) on the arse, that he might suffer worthy penance. Ranulphus Cestrensis in his Chronicle writeth, that when Thomas Becket was translated, Stephen Archbishop of canterbury, during the said solemnity, found hay and provender to all men that would ask it in the way between London and Cantorbury. Also in the day of the Translation he made wine to run in pipes continually in diverse places of the City: and so the cost that Stephen made in this solemnity, his fourth successor Bonifacius hardly paid it. In Polichron. Lib. 7. Cap. 34. Pope Alexander the third ordained that none should be taken for a saint, except he were first canonized and admitted to be a saint by the bishop of Rome's bull. None saints but such as the pope admi. In the year, 1161. Dec. 3. Tit. 46. Ca Reliquijs. Polydor. Pantaleon. From the time that the Popes began first to canonyse & to make saints unto the reign of Pope john the xxii Swarms of saints. there are found to be canonized five thousand, five hundred, fifty, and five Saints, that the Popes have made, as writeth the author of the Chronicle, entitled. Fasciculus Temporum. Isuardus the French Monk diligently searching out the number of saints, found, that every day in the year there are more than CCC. The pope's Saints. Saints to be served: such a multitude of new saints have the Popes of Rome brought into the Church of their own authority, whom they have sainted partly for favour, partly for money, partly of a blind zeal, and partly for the satisfying of other men's corrupt affections. And these must we take for saints, worship, pray unto, call upon, make our Intercessors, Mediators, and Advocates: and yet know we not for all the pope's canonisation, whether they be saints in heaven, or devils in hell. It is much to be feared, lest this common saying be found true in a great number of our Popish saints: The bodies of many are worshipped on earth, ☜ whose souls are tormented in hell fire. Of the Relics of saints. Relics set out to sale. POpe Paschalis the first devised first of all, the glorious setting out to sale of saints Relics. In the year. etc. 820. Fasci●. Temp. Chron. Germ. Relics honoured. Pope Clement the first commanded, that the Relics of Saints should be reverently kept, and had in great honour. In the year. etc. 1300. Clement. Lib. 3. Tit. 16. Capi. 1. Volat. Pantal. Pope Gregory the fourth made a decree, the mass should be said over the bodies of the Martyrs. In the year. etc. 831. Pol. Saints bones honoured with Masses. Hands of. Pope Boniface the fifth decreed, that such as were but Benet & Colet should not touch the Relics of Saints, but they only, which are Subdeacons, Deacons and Priests. In the year of our Lord. 617. Onuphrius Panuimus. ●ac. Phil. Bergom. Shrines. Pope Sergius the first devised the gorgeous shrines of saints, to keep Relics in. In the year. etc. 684. Fas●. Temp. A good and godly act, but not profitable for the Pope's market. Pope Constantine the second, whom the seditious tyrannical and superstitious Papists did afterward violently depose, cruelly thrust into a monastery as into a prison, and most unmercifully put out his eyes, commanded, that all such should be deprived of their patrimony, as reserve and keep by them the Relics of any saints. In the year. etc. 769. joan. Laziard. Celestinus. Of Pilgrimages. POpe Cletus allowed, The anaūce● of Pilgrimages. and greatly praised Pilgrimages unto saints but specially unto the Apostles Peter and Paul, and said, That it is more available and profitable for soul health once to visit the aforesaid Apostles at Rome: than to fast by the space of two whole years. In the year of our Lord. 81. Ranulphus. Cestrensis. Lib. 4. Fasciculus Temporum▪ Pope Anacletus excommunicated, Pilgrimages ma●e not be hindered. cursed, and pronounced all such guilty of sacrilege, as hinder any man to go on pilgrimage, or to visit the Sepulchres of saints. In the year of our Lord. 101 Lib. Council▪ Folid. Pope Calixte the second ordained, Pilgrims may not be evil entreated. that whosoever spoileth, robbeth, or hurteth any such as go on pilgrimage to Rome, or to any other holy places of saints: the same should be excommunicated & accursed Ipso facto. In the year. ●●. 1120. Quest. 24. cap. 3. Si quis. Of Pardons. WHo was the first Author and inventor of the Popish pardons, I have not hither to read in any writer, except Pope Gregory the first be he, Gregory the first a great promoter of pardons. which greatly corrupted the Church of Christ with his idle inventions, trifling traditions, childish ceremonies. etc. To allure the people of his time unto the chief and principal temples of the City and unto the often visitation of them: he promised them that repaired thither at solemn feasts, clean remission of sins by his pardon. And he named the pompous sacrifices▪ Stations, because they were celebrated on certain days limited & prescribed by statute. This seed sown by Gregory, grew to a ripe harvest in his successors afterward: Pope's pardons nets for money, and allurements unto vice. so that where as in Gregoryes time they may seem to be invented for allurements unto devotion in them that succeeded him those pardons may right well be counted to be nothing else than very nets for money, and provocations unto all kind of vice, while all the world see how innumerable sins be forgiven of the Bishops of Rome for a slender portion of money. Pope Boniface the eight appointed the year of jubilee or grace to be kept every hundred year, The ye●●● of jubilee. and granted to all them that would come to Rome, & visit the temples of the Apostles Peter & Paul in the year of jubilee or grace, clean remission of all their sins A paena & culpa. In the year, etc. 1290. Ranulphus Cestrensis. Polid. This Pope was arrogant, proud & lucifer-like, that he shamed not to boast, that he was Lord of all the world Tam in temporalibus quam spiritualibus and that all Emperors, kings & princes own obedience to him. Of this monster of pride Pope Celestinus his predecessor prophesied on this manner: Thou camest in as a Fox: A prophecy. thou shalt reign as a Lion and die as a Dog. Fisciculus Temporum. Bartho. Carranza. Alb. Krantzius. Pope Clement the six bringing the year of jubilee from an hundred year (which was tofore appointed by pope Boniface th'eight) unto fifty, The year of jubilee altered. granted to all manner of persons, that would come on Pilgrimage at the time unto Rome, and visit the Church of S. Peter, plenariam indulgentiam, that is to say full remission of all their sins A paena & culpa toties quoties. In the year. etc. 1336. ●oan. Laziard. Polid. Chron. Pope Sixtus the fourth brought the year of grace, from fifty to. xxv. year, confirming the old accustomed pardons. In the year of our Lord. 1471. Polyd. Carran. Chron. Pope Alexander the sixth assigned the jubilee and Stations to be had in sundry provinces and countries, ☞ to the intent that less throng of people, and more thrift of money might come to Rome▪ and so the people should only lose their money and save their labour. In the year of our Lord. 1492. Polyd. Virgil. Chron. Stations. Pope Gregory the first ordained Stations for every day in Lent thorough out all the Churches in the City of Rome, yea and that for the remission and forgiveness of sins: commanding the people to frequent and use them with all hearty devotion, and granting to all them that walk those stations, great indulgences and larg● pardons. A paena & culpa, toties quoties. In the year of our Lord. 590. joan. Laeziard. Chr. Massaeus. Polid. Virgil. Chron. diverse Pardons granted of diverse Popes for divers considerations, gathered out of divers books, writings and papers. POpe Innocent the eight hath granted to every man & woman that beareth the length upon him of Christ's nails wherewith he was fastened to the cross, Christ's natles worshipped. (the just length of every one of them was nine inches) and worshippeth them daily with five Pater nosters and five Aves, Great gifts for so little labour. and a Crede, that he shall have granted him these seven great gifts that follow. The first is, he shall never die sudden death, nor evil death. The second is, he shall never be slain with sword, nor other weapon. The third is, his enemies shall never overcome him. The fourth is, poison nor false witness shall never grieve him. The fift is, he shall have sufficient goods and honest living. The sixth is▪ he shall not die without the sacraments of the Church. The seventh is, he shall be delivered and defended from all wicked spirits, pestilence, fevers, and all other maladies. Pardon beads. To all good christian people disposed to say our ladies psalter within this Church or churchyard on any of these beads, the which been pardoned at the holy place of Shene, shall have ten thousand years of pardon. Stringing of beads. Also for every word in the Pater noster, ave and Credo xxiii. days of pardon Totiens quotiens. Also they are pardoned at Sion, and by that ye shall have for every Pater noster ave, Note these scholepoints The five Pardons beads. and Credo said on them, three hundred days of pardon. Also unto all those that the beads do string, or cause to be stringed in time of necessity: there is granted by ii Bishops lxxx days of pardon, and gods blessing and theirs. Also ye must say first on the five beads, five Pater nosters, five ave Maries, and a Crede in the worship of the five wounds of our Saviour Christ. And then after every Crede, say on the first white bead of the five (jesus for thy holy name) and then on the red bead (and for thy bitter passion) then on the first black bead (save us from sin and shame) then on the second black bead (and endless damnation) and then on the last white bead (bring us to the bliss, that never shall miss, sweet jesus Amen. The pardon whereof, remembering the wounds great and small of our Saviour Christ, is five. M.iiii. C.lxxv. years of these five beads. The whole sum of pardon granted of both monasteries for every saulter saying on these beads, is xxvi. M.vi. C. years and fifty days, totiens quotiens. The pardon that belong to the beads. Therefore let no man nor woman presume to carry away or to convey the aforesaid beads, but hang them again, where ye find them. For if they do, they are accursed four times in the year in the general sentence. And at every saulters and pray● for all Christian souls. Pope Clement the seventh 〈…〉 other holy fathers pope's of Rome his predecessors of their paternal holiness and abundant graces, have granted to all the brethren & sistern of the said gild, Boston pardon that now be, and to all other the will be, full power and authority to choose them any able priest to their confessor, seculare or religious, Ghostly father. which may hear their confessions, and give unto them once in their life and in the article of death, plenary and full remission of all their sins, excesses, offences, and trespasses, how grievous and enorm so ever they be, A paena & culpa, etc. Also every Priest chosen by the said brother or sister to be his confessor, Uowes changed. may release all manner of oaths so that it be not prejudicial to any other man's right, may change all manner vows in to other good & virtuous deeds of mercy totiens quotiens, Service neglected pardoned. the visiting of saint Peter and Saint Paul in the Church of Rome, S. james in Compostell, the vow of religion and chastity only except. He may also dispense with all spiritual men and women being brethren and sistern of the said gild, totiens quotiens, for the forgetting of divine services, as hours canonicalls or penance enjoined whether it happen by debility or feebleness of body, negligence or oblivion, or for default of books. An ante di● Again, the brethren and sistern of the aforesaid gild, may say, or cause to be said, masses and all other divine services before day light incontinent after three of the clock after midnight, not only in hallowed places, but also in unhallowed places though they be suspensed or interdicted by ordinary authority. Also every brother and sister that will say any Wednisday, Friday, or Saterday● one Pater Noster one ave Maria and a Credo in any church or chapel where they do dwell, and put to their helping hand to the sustentation and maintenance of the charges of the said gild▪ as oft as they shall so do, shall have clean remission A paena & culpa, and the same remission, The chapel of Scal● caeli. as if they had visited the chapel of Scala caeli of Rome, and the church of S. john Lateranense, when the stations there be celebrated for qu●ck and dead. The aforesaid brethren and sistern also causing mass to be said either on the Wednisday, Purgatory Friday, or Saturday in church or chapel for the dead, shall deliver what souls they will, and as oft as they will out of purgatory, provided always, so that they give somewhat to the aforesaid gild. Again, they saying devoutly one Pater Noster and one ave Maria at these feasts following, that is to say, Easter-Day, Witsontyde, Corpus Christi, day, Mihelmas day, the first sunday in clean lent, and eight days following every of the said feasts, as oft as they shall so do, shall have clean remission of all their sins. White meats. They may also lawfully in time of Lent and other times of the year in the which white meats be prohibit and forbidden, eat Eggs, Cheese, Milk, Butter, & all other white meats freely and without scrupulosity or grudge of conscience: and if they be sick they also may eat flesh with council of their ghostly father and their Physician. Flesh. And whosoever shall procure any man or woman to be brother or sister of the aforesaid gild, shall have for his Godly travail .v. C. years of pardon. Also every brother and sister with their fathers and mothers departed shall be made partakers of all Masses, Mattenses, Prayers, Suffrages, alms deed, holy livings, pilgrims, and all other good deeds and works, of pity & charity, that which be done, and shall be done throughout the whole universal church Militant, and all the members of the same for ever. Again, they may be buried in time of interdiction in Christian burial, Burial. of whatsoever death it shall happen them to die, yea in places interdicted by ordinary authority also. And furthermore our said holy father hath granted to all Christian people being truly● penitent & confessed or having purposed to be confessed at such times as the law hath determined, & there devoutly do visit the chapel of our lady in Boston, Large promises. & also do visit three times vii altars there assigned in the parish church at the feasts of the glorious assumption, nativity, & all other feasts of the same our blessed lady, or with in, viii. days following after every of the same feasts, or any day of the said Vtas, putting to their helping hands to the maintenance of the charges of the same gilled, shall have and enjoy all and singular indulgences & remissions of their sins, as if they had personally visited the church of the holy Apostles Peter and Paul at Rome and other the, seven principal churches there in the year of jubilee and Grace and also shall have all the same indulgences and remissions of their sins, as they should have if they had personally visited the Church of S. james in Compos●el in Spain, They all at ●ow by the word of god brought to nought, according to 〈◊〉 prophecy of christ. Every plant that my heavenly ●ather hath not planted shall be plucked up by the roots. and had done or caused to be done ●here any other thing for the obtaining of the indulgences of the said year of jubilee at Rome and Compostell. Also our holy father hath declared and decreed, that these said remissions, faculties, indulgences, and dispensations, shall never be revoked, suspended, nor denulled, but ever to stand in full strength and virtue from henceforth notwithstanding the year of grace or jubilee at Rome or any other manner of cause, whatsoever shall happen in time to come. And every man or woman may be made a brother and sister of Boston gild, and enjoy all remissions, privileges, liberties, etc., if they will pay every one of them at their entering, vi. shillings, viii ●ens, and every year after during his or her life viii pens. or else xiii shillings, The price of the pardon iiii, pens for the whole for every singular person towards the maintaining & sustentation of priests, clerks & poor beadmen, which daily be found with the charges of the same gild. Pope Clement the fift granted to so many as give aught to the sustentation of the order of Saint Trinity of Houndeslowe, The pardon of s, trinity of houndeslowe. his blessing for ever, & twelve years, clx. days of pardon, with relaxations of the third part of their penance, and of the pain due for their sins. Pope Alexander the fourth to all the brethren & sistern of the aforesaid order, that giveth some good portion of their goods yearly to the brethren or messengers of the said order, or in their will and testament do give and bequeath some honest portion of substance for the relief of the said brethren, hath licenced and granted, to choose unto them any apt and meet priest to be their Confessor or ghostly Father, and to absolve them from all their sins toties quoties, and also be buried in Christian burial, of what so ever death he deceased, if he were not excommunicate by name. Pope Innocent the third dispenseth with the Brethren and Sisterne of the aforesaid order concerning all vows of abstinence and of pilgrimage going, except only the vow of pilgrimage unto Peter and Paul at Rome and S. james at Compostell, so that it shall be lawful for them to change those vows of abstinence and pilgrimage unto other works of mercy & charity: and this hath he done of his special grace and mere motion to all them that give somewhat to the said order of S. Trinity. Pardons innumerable and good cheap. Pope Gregory the ninth hath granted to all brethren and sistern of the aforesaid order, and to all their parents and friends, whether they be alive or dead, all those Indulgences and pardons (which are innumerable and may justly be compared with the Stars of the Sky and the sands of the Sea) that they have, which go on pilgrimage either unto Rome, or unto the holy land. Pope Pius the second hath granted and given to the aforesaid brethren and sistern, once in their life plenary remission, and full forgiveness of all their sins, yea, and that in all such cases as are reserved to the apostolic Sea. Pope Innocent the eight hath confirmed all thaforesaid privileges, Graciously considered. indulgences, pardons, etc. and of his special grace hath doubled them all for the salvation of the brethren and sistern of the order of Saint Trinity. The absolution, wherewith the Brethren and Sisterne of Saint Trinities order are absoluted from their sins▪ AVtoritate dei patris omnipotentis, & beatorum Petri & Pauli Apostolorum eius, ac auctoritate apostolica mihi in hac part commissa: Ego absoluo te ab omnibus peccatis tuis mihi per te vere confessis & contritis, & de quibus confiteri velles, si tuae occurrerent memoriae. Plenariam absolutionem omnium peccatorum tuorum, in quantum claves ecclesiae se extendunt in hac part, auctoritate istarum literarum Apostolicarum tibi do & concedo, ita ut sis absolutus ante tribunal domini nostri jesu Christi, habeasque vitam aeternam, & vivas in secula seculorum. Amen. Which is thus in English. By the authority of God the father almighty, and of his blessed Apostles Peter and Paul, and by the apostolic authority committed unto me in this behalf: I absolve thee from all thy sins, by thee to me truly confessed and contrite, and of which thou wouldst have been confessed, if they had come unto thy remembrance. Moreover I give and grant unto thee full absolution and remission of all thy sins, so far as the keys of the Church do extend in this behalf by the authority of these apostolic letters, so that thou ●e absolved before the judging seat of our Lord jesus Christ, and have everlasting life worlds without end. Amen. Pardon of the Austen Friars. Pope john the xxiii. granted to so many as be brothers and sisters and benefactoures of the friars hermits of Saint Austen, that they shall be partakers of all the Prayers, Sacrifices, preachings, Contemplations, Fastyngs, watchings, Pilgrimages, Uowes, Obedience, Chastity, poverty, Patience, Mercy, Almosse, and of all other spiritual Labours, Travails, Pains, Exercises, etc., that be done either of the friars of the aforesaid order, or of any other devout and religious people thorough out the world, with remission & forgiveness of all their sins A paena & culpa toties quoties. The like pardon was granted of divers Popes to the fraternity of Burton Lazare, Burton Lazare. with dispensation of vows, and relaxation of some part of penance, with plenary remission of all their sins The absolution of this fraternity. AVtoritate dei patris omnipotentis, Apostolorum Petri & Pauli, & totius matris ecclesiae, a● virtute huius bullae & Papalis indulgenciae, ego absoluo te ab omnibus peccatis tuis. etc. That is to say. By the authority of God the Father almighty▪ of the Apostles Peter and Paul, & of all the mother Church, & by the virtue of this bull and of the Pope's pardon, I absolve thee from all thy sins. etc. To them that gave any thing to the hospital of saint mary of Runcivall nigh unto charing cross without the walls of London, The pardon of Sainet Mary of ●unciuall. Pope Clement the fourth granted that they should be partakers of all the Masses, Prayers, fastings, watchings, Pilgrimage doings unto the holy land consecrate with the blood of Christ or unto the city of Rome privileged with the authority of the blessed martyrs & Apostles Peter and Paul●. ☞ And if they be priests or religious persons either men or women, and have failed to say their divine service, either thorough negligence, or default of books, or sickness of body: the aforesaid holy father doth mercifully absolve them from all such offences, and release them from the pain & punishment due unto such offenders. Pope Clement the sixth also of his special grace hath given and granted to all them that give some part of their substance, Give and it shall be given to you. Give money: and the smoke of Rome shall be given to you. being confessed and contrite, release of the third part enjoined them by their ghostly father and three years of pardon, with an hundred days more of pardon, with free burial in places although interdict, and of whatsoever kind of death they chance to die, with a thousand lentes. lxv. years of pardon. etc. The form of the absolution appertaining unto this Fraternity. AVtoritate dei omnipotentis, & beatorum Petri & Pauli Apostolorum eius, ac autoritate apostolica mihi in hac part commissaEgo absoluo te ab omnibus peccatis tuis & paenis tibi in Purgatorio debitis propter culpas & offensas, quas contra deum & animantuam commisisti. Et in quantum mihi committitur, restituo te illi innocentiae, in qua eras quando baptizatus fuisti, exceptis punctis hijs reseruatis Domino Papae, ut animae tua vivat cum Christo in secula seculorum. Amen. Which is thus in English. By the authority of God almighty and of his blessed Apostles Peter and Paul, and by the apostolic author●tie committed unto me in this behalf I absolve thee from all thy sins and pains due unto thee in Purgatory for the faults and offences, which thou hast committed against God and thine own soul. And asmuch as lieth in my power, I restore thee unto that innocency, wherein thou were, when thou waste baptized: those points only excepted, which are reserved to the Lord Pope, that thy soul may live with Christ worlds without end. Amen. The pardon of Saint john of Beverlay. Pope Alexander the third hath granted to all them that give aught to the maintenance of the Collegiate Church of Saint john of Beverlaye an hundred days of pardon, and relaxation from the seventh part of their penance. And Pope Innocent the fourth hath granted to all the brethren of the same. Faternitie, pardon of all sins forgotten, & of all vows broken, except the vow unto the holy land, & at their latter ●nd, remission & forgiveness of all their sins A paena & culpa: so that to every brother & sister of that Fraternity being confessed & absolved, their confessor may well say on this manner, as it is specified in the printed pardon▪ john or joan▪ as free I make thee: As heart may think, or eye may see. ☞ Of this pardon it is also thus written, Omnibus in annis qui turbant iura joannis: Ter execrantur, damnati iure probantur. THe pardon granted to the Fraternity of s. Cornelis at Westminster for such as give any thing unto it, The pard●● of Saint Cornelis at We●●minster. cometh in the year to. MM seven. C. &. ix. days for ever to endure, granted by the holy father in god Thomas of the title of S Cecily, Cardinal, priest of Rome and Legate, archbishop of York, and chancellor of England, etc. and of diverse other Cardinals and Bishops. Certain Popes of Rome have committed and given authority & power to Priests having cure and charge of souls to absolve their ghostly children and parishioners, the which be brethren or sister to the holy Fraternity of the sepulchre of our Lord jesus Christ, of all sins and crimes either confessed or forgotten, & of penance not well done. Also of usury, rapine, polling and pilling, The sepulchre pardon. extortion or other good evil gotten (except they know to whom they ought to make restitution) they are absolved. And of all manner of offences done to father and mother, if they were not done with laying hands on them with violence. Also the sentence of cursing done unknowingly: also of of vows broken, the vow of jerusalem signed with the cross in the body, and the vow of Religion with solemnity professed, only excepted. Also priests and Clerks that have made any offence in saying their service. Also the aforesaid holy Fathers have granted to the brethren and sister of the said place, the Stations of Rome, and the indulgences of the pilgrimages of the holy land, which sum of indulgence is. lxxx. M. years of pardon. Also our holy father Vrban the fourth of that name hath given & granted to all brethren and sistern of the said Fraternity at the translation of Saint Swithein and at the Octaves of the same, and at the nativity of our Lord & the Octaves of the same, and upon good Friday, & upon Easter day with the Octaves of the same, to be released of the seventh part of their penance, & four years, and four Lentes of pardon. Our said holy father willeth also that they that be brethren and sistern of the said Fraternity, have ecclesiastical sepulture without denial (of whatsoever death they chance to die) except they be openly and by name excommunicate. To the Fraternity or brothehoode of S. Erasmus, S. Erasmus pardon. beside the deliverance of many souls out of the bitter pains of purgatory, with innumerable indulgences & pardons for them that be alive, are granted five special gifts & singular benefits, first, he shall have reasonable goods to his lives end. Secondly, his enemies shall have no power on him. Five special gifts. Thirdly, what lawful petition he asketh of God, shall be granted him. Fourthly, he shall be unbound of his tribulation and disease. fifthly, at his last end he shall receive the blessed body of our saviour Christ jesus in form of bread to his salvation by the gracious prayer & petition of this blessed Martyr S. Erasmus. All these pardons, indulgences, privileges, gifts & benefits shall all they have, that give any part or portion of their goods to the upholding and maintaining of the holy place of S. Erasmus. Many other raggemans' rolls could I here have placed, which contain also innumerable pardons, infinite indulgences, great gifts, singular privileges, wonderful liberties, marvelous deliverances & speedy remedies of souls out of purgatory, etc., but these may seem to suffice at this present. For hereof mayest thou evidently perceive, what relics we have received from Rome, & what good stuff the popish pardoners have brought us in times passed from the most holy father, or rather from the romish Antichrist, & all for money. Do what thou wilt: live as thou wilt: if money come, thou art out of hand made clean, and absolved from all thy sins A paena & culpa, toties quoties, & art made as pure & faultless as thou were in time of thy baptism, Money is the Merchant in all the pope's affairs. so that now by the virtue of these pardons thou mayest boldly stand before the judging place of Christ, and be free from the sentence of damnation, and in fine, be made fellow heir with Christ, of everlasting salvation. What is to be done, that we may have true pardon. But if thou wilt have the true pardon and remission of thy sins, and be delivered A paena & culpa, toties quoties, take this order. first, repent thee of thy former life. Secondly flee unto God the Father in the name of his dearly beloved Son Christ jesus our alone saviour and Redeemer, craving at his hands with strong faith, mercy and forgiveness of thy sins. thirdly, take a new life unto thee, ever desiring strength from above to walk daily more and more in the holy ways of Gods most holy law. If thou do this, doubt thou not, but that thou shalt have abundantly unto the great consolation and comfort of thy soul, remission of all thy sins, quietness of conscience, the gift of the holy Ghost, God's favour, grace, and mercy, and after this transitory life, everlasting life with all heavenly joy and unoutspeakable felicity, yea and that without these Antichristians pardons, which are nothing else, What the pope's pardons are. than nets for money, deceaving of the people, defacing of Christ's death, obscuryngs of Gods free grace, very spurs unto all lewdness of life, and a right patheway unto everlasting damnation. Esay. lv. Hear what god saith by the prophet: Come to the waters all ye that be thirsty, and ye that have no money. Come buy, that ye may have to eat. Come, buy wine & milk without any money, or money worth. Wherefore do you lay out your money, for the thing the feedeth you not, & spend your labour about the thing the satisfieth you not? But hearken, hearken rather unto me, and ye shall eat of the best, & your soul shall have her pleasure in plenteousness. incline your ears, & come unto me: take heed (I say) & your souls shall live, etc. Are not these the words of our Saviour Christ? Come unto me all ye that labour and are laden, Math. xi. Apoc. xxii. and I shall ease you. Again, Let him that is a thirst come. And let who soever will, take of the water of life, freely and without any money. Of them that will seek remission of their sins and pardon of their wicked life, or any other spiritual and heavenly gift: but only at his hand by faith in Christ: God complaineth grievously on this manner and sayeth: Be astonished (O ye heavens) be afraid, jere. two, and abashed at such a thing, sayeth the Lord. For my people hath done two evils. They have forsaken me the well of the water of life, and have digged them pits, yea vile and broken pits, the can hold no water. Blessed is the man, saith the psalmograph, Psal. xi. whose hope the name of the Lord is, and hath not turned unto vanities, nor unto such as go about with lies. Of purgatory. Who was the first inventor, deviser, The invetour of the pope's purgatory is not known. and finder out of the Pope's false feigned, fiery purgatory: I can not find by any histories or monuments, that I have red unto this day. But after it was found and devised by some subtle head thorough the subtle suggestion of most subtle Satan, The study of Satan. which seeketh all means possible to obscure the price of Christ's death, and to sow errors and heresies in the hearts of painted Hypocrites, yea of all people, so much as lieth in his power unto the destruction and condemnation of their souls: there wanted not specially of the company of Sophisters, and Monks, espiing that there would rise no small advantage to their purses of this goodly new and late invention: which set a good face on the matter, countenancing it out with the authorities of the holy Scripture adding thereunto their false, pestilent, and lying gloss, wherewith they bleared the eyes of the simple, and cast such mists before their sight, that these certain hundred years they could never see the true purgatory of the soul, which is the precious blood of our Saviour Christ, but believed verily, that there was a place of purging after this life (as though the blood of Christ were not a sufficient purgatory for their souls) from the which they must be delivered either by suffering intolerable pains themselves in that fiery furnace, The true purgatory is the blood of Christ. till they have made sufficient satisfaction for their sins, or else by the Suffrages and sacrifices of the Mass or by almose deeds done for them of their executors and friends, etc. The pope's purgatory diversely maintained This dream of purgatory and praying for the dead hath been maintained from time to time not only by the writings of diverse men, but also by the decrees and Councils of diverse & sundry Popes and of their adherentes, as a mighty and strange defence of the catholic Church and her devout Chaplains, without the which a great part of the Pope's Church's buildings is like out of hand to fall unto miserable ruin, and utter decay. Where this place of purgatory is: none of our purgatory rakers or proctors thereof is able to declare. Where purgatory is. diverse of them have diverse opinions in this behalf: as it is an hard thing for liars and taleforgers to agree, in all points among themselves, so alone is the truth perfect and constant, and without verities or discord. Some of them affirm and say, that it is in a certain place even next unto hell under the earth. Some hold that it is not nigh unto hell, (for then might it seem that such as are in purgatory, should never ascend and come unto heaven,) for asmuch (as we read in the Gospel of Luke) Luke. xv. that there is so great a space between them that are above and them that are beneath, that they which are above, can not come down to them the are beneath: neither can they that are beneath, come up to them that are above.) But above in the air, yea and that in torrida zona, because that after they be sufficiently purged, The variety of papists in placing of purgatory they may be nigh and go straightways unto heaven. Some other say, that they be neither beneath near unto Hell, nor yet above nigh unto Heaven, but according to the dispensation and appointment of god, diverse souls are diversly placed, some here, some there, some in this place, some in that place: some beneath some above, some in the midst, according to their deserts, but all suffering pains either more or less, till sufficient satisfaction be made for their sins either by themselves in pains suffering, or else by other in Massesinging, in almost giving, in watching, in praying, in pilgrimage going, in the pope's pardons buying, etc. The tales and lies, which the papists have invented concerning the places of souls after their departure, is to much wonderful and marvelous. In Longobardica historia: in Legenda aurea, in vitis patrum, in the Festival, etc. shalt thou find examples plentifully: which books in times paste were better known and more preached to the simple people, than the true and pure word of God. And as they do not agree among themselves where pyckpursse Purgatory is: The torments of Purgatory so likewise do they descent both in the tormentors & in the torments of the souls. Some teach, the the souls in purgatory are punished of the good angels at gods appointment: some say, that they be wicked Spirits of hell that punish them. Some again hold, that the souls in purgatory are tormented with fire only, according to this sentence of Saint Paul: 1. Cor. iii. uniuscuiusque opus quale sit, ignis probabit: some contrariwise affirm, that they are punished both with fire and water, Psal. 66. according to this saying of the psalmograph. Transivimus per ignem & aquam, & reduxisti nos in refrigerium. But howsoever the silly simple souls be punished, the Papists with one voice affirm, that they are most painfully afflicted and tormented, yea and that with such pains and torments, as be incomparable: the pains & torments of hell only excepted. Of those most intolerable pains of purgatory, thus read we in the Pope's decrees. He must first be purged with the fire of purgatory, Dist. 7. cap. Nullus that hath differred the fruit of conversion unto an other world. And this fire, although it be not everlasting, is notwithstanding a wonderful grievous fire. ☞ For it exceedeth and passeth all pain, which any man at any time hath suffered in this life. In the flesh there was never so great pain found, although the Martyrs did suffer marvelous torments etc. Serm. 41. de animabus. And in the book entitled, Sermons discipuli, we read on this manner. The souls which are in purgatory, are in most grievous pains. For if all the burning coals in the world were gathered together and poured upon an heap, What most grievous pains there are in Purgatory and a man should stand in the mids of them, yet should he not suffer so great heat and burning, as the souls do in Purgatory. No temporal pain may be compared with the pains of purgatory. The pains is so great, that a little short time seemeth to be very long and great tyme. Example. Therefore we read, that a certain Religious man burned in purgatory only, while one Mass was a saying: and he appeared to his fellow, and said, that he had burned in purgatory a great number of year. And some souls are punished there a long space: How is this proved some, thirty years, some an hundred: some, a thousand, more or less: some, unto the end of the world. Again in the treatise called in Latin, Stella Clericorum, we find this written: The fire, and other pains that are in purgatory, are more grievous and more bitter, than all the pains of the Martyrs, and all kinds of torments, that could be imagined and invented of the tyrants in this world. And the souls of them that are thus punished, do far excel the multitude of all them that live in this world. The infinite multitude of souls in purgatory. And therefore saith Austen: He knoweth not, what he asketh, which desireth purgatory. O God how sweet a thing shall it be to make satisfaction in this world? ☜ I say, that it is more grievous to be in Purgatory one twinkling of an eye, than all the pain, which blessed Laurence had upon the Gredyron. Therefore one tear issuing out of a pure heart doth purge more, than ten years in Purgatory: & yet between two evils the lessest is to be chosen. And therefore the souls that are in purgatory, job. nineteen. cry with job on this manner, and say: Miseremini mei, Miseremini mei, saltem vos amici mei: Quia manus domini tetigit me. That is to say: Have pity on me, have pity on me, at the least ye that are my friends: for the hand of the Lord hath touched me. After that the Papists had thus feigned Purgatory and the most horrible & dreadful pains thereof: they thought it also good to devise some thing to relieve these pains and to ease the bitter torments which the silly souls suffer in that most grievous fire of purgatory: by this their devise nothing doubting but that no small advantage should rise unto them, Remedies devised by the papists against the torment's of Purgatory which in deed hath had hitherto fortunate success. diverse invented diverse remedies against these fiery torments: Which thing hath been brought to pass by the constitutions & ordinances of men partly, as we may see in the Counsels Florentine and Constantiense: and partly by the books and writings of the Sophistical Papists: Some of their devices here to recite, I think it not unfitting nor out of the way. The author of the book entitled, Stella Clericorum, The churches. Church militant. sayeth, that there are three Churches. The first is in this world and that is called, Ecclesia Militans, that is, the Militant or warrefayring church, The second is in heaven: and it is called, Ecclesia Triumphans: that is to say. The Triumphant Church. Church trinu●phant. Church expectant. The third is in Purgatory: and it is called, Ecclesia Expectans: that is, The Church Expectant, and that looketh for and abideth deliverance. This latter Church is in great pains, from the which they may be delivered, saith he, four manner of ways. unde Versus. Missa, preces, dona, jejunia, quatuor ista Absoluunt animas, quas purgans detinet ignis That is to say, Mass, Prayers, Gifts, Fastings: These four things set at liberty the souls that are in purgatory. And a little after he sayeth. The device to pray for them that are dead, is holy and wholesome. It is holy by the compassion of the dear friends. It is wholesome, Prayer for souls in Purgatory thorough giving of almost, and the prayer of the faithful, and specially of the Priests, to whom the souls are committed. ☞ For almost is the meat of souls and prayer is the drink. Prayer, almost, Fasting, pilgrimage, pardons, and Masses, deliver souls out of purgatory. Fastings also of the faithful is a great refection & banquet for the souls and pilgrimage going of friends is the dispatch and deliverance of pains. As for pardons, they also profit the souls in purgatory even so far, as they deserved, while they lived in this world. But before all remedies, wherewith the soul being in Purgatory may be helped: the mass far excelleth. Therefore saith Gregory: The profit of every Mass. Oh how great and lively gift of God is this? For the divine mysteries are never celebrated (He meaneth that the mass is never song or said) but that two virtuous works do concur, and are brought to pass: that is to say, the conversion of one sinner and the deliverance of one soul at the lest out of purgatory. The like doctrine doth the author of the festival teach on this manner. The doctrine of the festival concerning souls in Porgatory. Of prayer for souls. Ye shall understand, that there been four things, that greatly helped souls that been in purgatory and that been these. Fidelium amicorum oratio eleemosynarum largitio: salutaris hostia, & ieiuniorum obseruatio. That is: prayers of friends devoutly said, & almose deed doying, and masses singing, and abstinence in fasting. That prayers help much a soul that is in Purgatory: the author proveth for lack of the testimonies of holy scripture, with this narration or tale that followeth. We find written saith he, A narration in Legenda aureae, how there was a man, that had his house fast by a churchyard side & that his door opened to the Church. And he used by custom as oft as he went or came, to say every time, De profundis, for all christian souls. Then it happened so on a time, that he was pursued with enemies as he went homewards. But when he came into the churchyard, he kneeled down and thought to say, A strange sight. De profundis. But his enemies came after. Anon the dead bodies rose every eachone with instruments as they wrought with by their lives and anon they drove away his enemies. Well proved & substantially But when they saw that, they cried God mercy and this man, & ever after prayed and did almose deeds for them that were in pain. Thus I may well prove, saith he, that devout prayers helpen many a soul that been in Purgatory. Also alms deeds helpen many a soul. of almose deeds for souls. Sicut aqua extinguit ignem: ita eleemosyna extinguit peccatum. Right as water quencheth fire: so alms deed quencheth the fire that brenneth them that been in purgatory: if they been in good life and in perfect charity that done it, etc. Now to prove, that alms deeds done for souls in purgatory, A narration profit them greatly, he bringeth in this narration or tale. We read, (saith he) that in old time, good people would on all hollowen day, bake bread & deal it for all christian souls. And yet there been some, but all to few. We read In Legenda aurea of a knight that should go to a battle, and had a cozen that he loved passing well, and said to him thus. If he were slain in the battle, he should sell his horse, & deal the value to poor people in alms, to pray for all christian souls. So it happened, that he was slain, and his cousin loved well the horse, & took him to his own use. Then soon after, this Knight appeared to his cousin, and said thus to him. These eight days for my horse thou hast made me to burn in purgatory, and therefore God will take vengeance on thee. Forsooth quoth he, this day thy soul shall be in hell with the fiend. Ego purgatus vado in regnum dei. And I am purged, and go to the kingdom of heaven. And anon an horrible noise was heard in the air of fiends, which caught this man and bare him away. The third thing, that helpeth souls in purgatory, Of Masses for souls. is the Mass, For when any soul appeareth to any man to have any help: he desireth masses, & prayeth to have masses sungen for him. Right as meat and drink comforteth a man when he is feeble: ☜ so the sacrament of the altar comforteth the souls the masses been done for. A narration. It is written in Legenda aurea how a Bishop suspended a priest because he could say none other mass, but of Requiem, which he sung every day devoutly after his cunning. Then on a day as the bishop went towards matins it seemed to him, the dead bodies rose & came about him and said: Thou haste said no mass for us. And moreover thou haste taken our priest away from us. Look that this be amended, or else God will in short time take vengeance on thee for our sake. Then was the bishop greatly afeard, and anon he ●ad the priest sing mass of Requiem, as he did tofore. And so he did as oft as he might. Also we find the fishers set their nets in harvest, another narration prodicious & wondered and they took up a great piece of Ice, and that was the coldest Ice that ever they felt, and it would not melt for the Sun. And so brought they the Ice to the Bishop. For he had a great brenning heat in his foot, and it was the coldest that ever he felt. Then spoke there a voice to him out of the Ice, and said: I am a soul the suffereth my penance here in this Ise. For I have no friends, that will do masses for me. I shall be delivered of my penance and thou shalt be whole of thy sickness if thou wilt say mass for me. And he said, he would sing for him, and bad tell him his name. And ever while he was at mass, The great virtue of the mass. he laid the Ice under his foot and ever as he said mass, the Ice melted away. And so within a while that Ice was melted, and the soul was delivered from pain, and the bishop was whole of his sickness. Then the soul appeared to him with much joy, & said: With the masses singing I am brought out of pain into everlasting bliss. The like fables many & diverse, are told of Gregorius Magnus, of Petrus Cluniacensis, of jacobus de Voragine, etc. But the author of the book entitled, Ten remedies to deliver souls out of purgatory, Sermons discipuli, rehearseth ten manner of things, wherewith the souls that are in purgatory, may be delivered out of their pains. The first is, the setting up of candles at massetime before the sacrament, or before Images, in the honour & praise of God and of his Saints. The second is, Candles. Sensing of the altar. Sensing of the Altar when Mass of Requiem is sungen for the souls departed, with this inward desire, that God will deliver the soul from the stench of purgatory, where it is now punished. Sprinckeling of holy water. The third is, sprinkling of holy water upon the Sepulchres or graves, & upon the bones of the dead. And here must they desire, that as the heat of this present fire is cooled by the sprinkling of water: so likewise the heat of the fire of purgatory may be tempered & cooled for the soul that we pray for, thorough the dew of the heavenly grace & mercy. The fourth is, Prayer for the dead. And here must we direct our prayers unto saints in heaven for the souls that are in purgatory, Prayer for the dead. that they may make intercession for them unto God: for they may do much with God. And for this cause we send the saints unto the heavenly king as messengers, that they may obtain of that King, indulgence, pardon and favour for those souls. Therefore must we in this behalf devoutly pray to s. Marry, to S. Peter. etc. The fift is, oblations and offerings for the souls departed, Oblations for the souls departed. that they may be delivered from the dets, which they own unto God▪ The sixth is, fastings, watchings, afflictions & knelings for the souls departed, fastings▪ watchings. etc. Q. xiii. c. two, Animae: as it is specified in the pope's decrees: jejunia viventium sunt auxilia defunctorum. The fasting of that living are the helps of the dead. The seventh is, Paying the dets of the dead. paying of the dets of the dead. This profiteth the souls that are in purgatory beyond all measure. For while the debts are unpaid, the souls are grievously punished in purgatory. The eight is, Offering up of bread and wine. offering up of bread & wine, that it may please God likewise to feed the hungry soul, and to give drink to the thirsty soul that is in purgatory. Likewise the exercising of the works of mercy for the souls departed, as in giving meat to the hungry, drink to the thirsty, lodging to the harbourless, clothes to the naked, etc. The ninth is, when a man accomplisheth & fulfilleth the penance for the souls departed, Fulfilling of the deeds penance. which the souls themselves were bound to do in this world when they were yet living. For the more any man doth for them in this world: the less have they to suffer in the pains of purgatory. The tenth is, the celebration of masses. And this is the greatest and most principal remedy and help that can be devised for the deliverance of souls out of purgatory. The celebration of masses. For we read, A narration. Monstri simili. that a certain soul was appointed of God to ligh in purgatory xv. years: which notwithstanding thorough one Mass was delivered out of all those pains. Missa, whereof it is derived. For this word Missa which we in english call Mass, is derived a Mittendo, that is, of sending. For in the Mass grace is sent to a sinner being in sin, and to the souls a plain deliverance from all pain. Therefore saith Austen, The virtues of the mass. that there is no mass celebrated, but the two virtuous works do concur and are brought to pass. The one is, a conversion of a sinner from his sin. The other is, a deliverance of a soul out of purgatory, But some man peradventure will here demand, ☞ how it cometh to pass, that the souls which are in purgatory, do know the suffrages, which are here done for thee? I answer: A fond fancy of the papists. the Angels, which do here abide & tarry with us, do many times visit the souls in purgatory, & declare unto them the suffrages, which we do for them, here & so comfort them. O how joyful a thing is this to them? Serm. 41. de anim. Besides these remedies aforesaid against the troublous torments of painful purgatory, which the silly simple souls suffer for the satisfaction of God's justice, as the papists teach: there is an other remedy, which I of late found in the latter end of an old written book. And this is of so great virtue, that whosoever devoutly practiseth it shall without doubt (as it is there specified) deliver one soul out of purgatory at the lest yea and that within ix days. Probatum est. first on the sunday, Speedy deliverance of souls out of purgatory. cause a mass to be song or said in the worship of the Trinity. Set also iii candles burning before the sacrament all the mass tyme. Feed also three poor men, or give three almesses to the needy. Secondly on the monday, cause a mass to be song or said in the worship of all Angels. Light also ix candles in the honour of thee▪ ix. orders of angels. Feed ix poor men, or give ix almosses. Thirdly, on the twesday cause a mass to be song or said in the honour of S. Spirit: and lighten vii candles in the worship of the vii gifts which he giveth. Feed also vii poor men, or give vii almosses. Fourthly, on the Wednisday cause a mass to be song or said in the worship of S. John baptist and of all the patriarchs. Light four candles, & feed four poor men, or give four almosses fifthly, on the Thursday cause a Mass to be song or said of S. Peter and of the xii Apostles. Lighten xii candles, & feed xii poor men, or give xii. almosses. Sixtly, on the Friday cause a mass to be song or said in the worship of S. Crosse. Lighten .v. candles. Feed .v. poor men, or give, v. almosses. Seventhly and finally, on the Saturday cause a mass to be song or said in the honour of our lady and all virgins Lighten, v. candles. Feed .v. poor men, or give v. almosses. He that thus doth: trust to it verily: for he shall deliver shortly, any soul that he will out of purgatory. Ita est. Probatum est. Amen. Fiat. Fiat. jesus mercy. Lady help. Of Trentales for souls departed, and how they first began. THere was sometime at Rome a certain Pope called Gregory, Note this tale. which had a mother, whom he loved above all things, and chief for her goodness and virtue. It chanced thorough misfortune that the aforesaid woman was big with child, which for fear of her son & shame of the people, when the time of her labour drew nigh, killed the child. So like did she at an other time also no man knowing of it: After ward ●t so chanced, that the aforesaid woman fell sick and died. All is not gold, that glistereth. The Pope and all the people did greatly rejoice of her, for they thought her to be a good woman & to be saved. But afterward when the aforesaid Pope song mass, he saw just by him a certain darkness, so that it seemed rather night than day: and in the same darkness he beheld a certain most miserable creature, to whom he said: O thou creature, I conjure thee in God's behalf, that thou declare unto me, what thou art. She answered. O most dearly beloved son, I am thy Mother. The Pope marvelling greatly at the matter: said unto her: We hoped that thou hadst been a good woman, and placed in the kingdom of Heaven. How cometh it to pass, that thou art now in such pain? She opened unto him all things, that she had done in this world: and told him that therefore she suffered such pains, that the very flames of fire came out of the mouth of her. The Pope being moved with sorrow and pain of his mother, said unto her, O mine own mother, can any thing in the world deliver thee out of this pain? She said: If any man would sing a trental of masses for me, I should be delivered out of all my pains, A trental of Masses, and what they are. & be saved. He said: What masses should they be? She answered: Three masses of the Nativity of our lord. Three masses of the epiphany of our lord Three of the Purification of our Lady. Trinities of Masses. Three of the Annunciation of our Lady. Three of the Resurrection of our Lord. Three of the ascension of our Lord. Three of Penthecost. Three of the Trinity. Three of the Assumption of our Lady: and three of her Nativity: so that these masses be celebrated within the Octaves of the said feasts, as on the first day, with the same Kirie eleyson. Gloria in excelsis, & Credo: & also the same Sequence & Preface, with Communicantes. Hane igitur: Sanctus, and Agnus, as it is contained in the Canon of the Mass: also with these prayers following, so that the prayers that follow be said with the collect of the Feast under one Oremus, and under one Per dominum. There must also be said every day throughout the year, Placebo, and Dirige, with ix. Psalms, and ix. lessons, and ix. Anthems, except it be at the time of Easter, when it shall be said daily with three lessons only. The commendation also must be said as often, so that both at Placebo, and at Dirige the first collect or prayer shall be Deus summaspes, etc. & also at the commendation. Again, at the mass of the day, the aforesaid prayer shall be said of him, that celebrateth the mass throughout the whole year. The collect shall be always, Deus summaspes. The secrets. Omnipotens sempiterne Deus. The post Communion, Deus cuius misericordia. etc. If any man will do thus much for me, quoth she, I shall be delivered from my pain. And the son said, that he would gladly do that for his mother. And he commanded her, that she should come again unto him at the very same time the year following. All these things, that she desired, were done. When the time drew nigh that the Pope appointed of her return, the Pope himself song mass, and saw a great light, and in it two Angels coming down, and a most goodly, fair, and beautiful Lady between them. He being afraid thought her to be the Queen of Heaven, and fell down at the feet of her▪ saying: O Regina coeli, miserere animae matris meae. O Queen of Heaven have mercy on my mother's soul. But she answered: O my most dear son, I am thy mother. Blessed be the hour that I bore thee. For of such one, as thou didst see me in times passed, hath God made me, as thou now seest, thorough thy masses and prayers. And all they, for whom the aforesaid Masses shallbe long, shallbe likewise saved, even as I am. Ex missali manuscripto. Anno domini. 1354. Of the virtues of the Mass. THe mass hath xii. virtues, The xii virtues of the mass. as it is specified in a certain book called The signification of the Mass, imprinted in the English tongue by Robert wire, Cum privilegio regali ad imprimendum solum. The first virtue or fruit of the mass is, as some doctors do write, that a man doth merit more whiles that he doth bear mass devoutly, than if he should give for god's sake as much ground and land, as he could pass & go over the space of the same mass, O what may be then deserve, which doth hear every day iii or four masses? And what doth he lose, and what count shall he make afore God at the day of judgement, which hath not so great business, but that he may hear one mass at the least every day? O what shall it grieve you, that ye have lost so much? This ye shall understand according to the dignity and excellentnesse of the mass. The second virtue is, Psal. 9● that the holy angels be glad to be nigh unto the person in keeping him, when he hath heard mass as David saith, god did command his Angels to keep and preserve you in all your ways and business. The third virtue is, that the man beholding with devotion & reverence the holy Sacrament in the mass as S. Austen ●aith, god doth give him the fame day all things necessary for his body. Item vain words & unadvised oaths be for given & pardoned, and he is preserved from sudden death. A man doth lose no time, while that he doth hear mass. All the steps in coming and in going be counted of the holy Angel. And if the man die the same day that he hath herd mass without receiving the Sacrament, God shall count it as spiritually received. The fourth virtue is, that a person being in sin, oftentimes in the Mass time by the presence of the holy Sacrament, Luke. xxiii Luke. seven. doth receive a good inspiration, so that from thenceforth he doth convert him from his sins: as the good thief upon the cross, Marry Magedalene afore the feet of our Lord. If they had not been present with our Lord peradventure they should not have had pardon of their sins. The fift virtue or fruit is, that a man hearing mass devoutly, receiveth spiritually the Sacrament, so that he desire it devoutly. And so it may chance, that a man hearing mass devoutly, shall obtain more grace▪ than the priest which doth it. For the priest is not always equally well disposed. And so may a man every day receive the holy Sacrament spiritually▪ The sixth virtue is, that the man hearing Mass, and being in the state of grace, is partaker of all the masses done throughout all the world. And that is more or less, after as the man is in the love and favour of God. For it is one of the Articles of the holy Catholic faith, as in the Communion of the holy Church. The seventh virtue is, that the prayer of them which do hear Mass● is sooner heard and accepted of God in the mass time, than at any other tyme. For then the priest and the holy Angels, which beabout the altar, do help you to pray. The eight virtue is, that the souls being in Purgatory, whiles that the man doth hear Mass, and doth pray for them have a singular absolution, during the same Mass. For there is nothing that doth bring them so shortly out of the pains of purgatory, as to cause to say or to hear devoutly Mass for them. ☞ The ninth virtue is, that it is better to hear one mass in our life time, than to cause an hundred to be said or heard for us after our death. And the it is better that a man cause a mass to be said for him in his life, than an hundred after his death: the reason is this. For a man may now deserve and merit much with a Mass, but not after his death. For than he doth only find thee, which he hath deserved in his life. And hundred thousand masses now done, can not augment one moment of glory & joy after this time. But by a mass, which I do hear, I may obtain that I shall not come in Purgatory. But after our death, the mass delivereth only from purgatory. Is it not better then, not to come in purgatory, than when a man is there, to tarry and look for aid and help to be delivered. The tenth virtue is, the a woman hearing mass devoutly, if it chance, that she do labour of child the same day, she shall be delivered without fault the more easily and with less pain. ☜ For the holy Angels be very busy and diligent about her. Therefore all women being with child (if it be possible) shall hear mass every day. For by the virtue of the mass, the fruit or child is preserved. And they shall put their trust in the sacrament, and in our blessed Lady the Mother of God, and in none other thing. The eleventh virtue is, that all thing that a man doth enterprise after he hath heard mass, shall prosper and come to good end: again, the which the man doth eat & drink after he hath heard mass, shall profit more to the necessity of nature. The twelfth virtue is, that if the man die the same day that he hath heard mass God shall give him a singular grace, which otherwise he should not have had, that is to say, that God himself or his angels at the last hour of his death, shall help & comfort him as the man hath served God at the mass. For it is written in the holy Gospel: With what measure ye have measured: Math. seven. with the same also I will measure you everlastingly. AMEN. The virtues of the mass out of the Festival. In the Festival also we read thus concerning this matter. S. Austen sayeth, that it profiteth greatly all Christian people for to hear mass, and specially for nine causes, and saith in this manner of wise. Quia illo die quo audierit missam, necessaria cibaria conceduntur. For that day the he heareth a mass, he shall fail no bodily food or sustenance, nor no necessary thing that shall be belonging or appertaining unto him, nor no let ne impediment shall he have in his journey that he hath to go or ride, wheresoever he travaileth. The second cause is, all venial sins be forgiven him by the virtue of the mass, and idle words. The third is, that if a man die: it shall stand him for his housel. The fourth, he shall not that day l●se his sight. The fift, all idle oaths that day shall be forgiven him. The sixth, that nay he shall die no sudden death. The seventh, as long as he heareth mass, he shall not wax old. The eight, all his steps toward & froward the holy church, his good angel reckoneth to his salvation. The ninth, all the while that he beholdeth the blessed sacrament, all wicked spirits flee from him, and have no power over him, be he never so great a sinner. In Stella Clericorum concerning the virtue of the Mass, The virtue of the mass out of Stella Clericorum, we find these words: Before all remedies, wherewith the souls being in purgatory may be helped: the Mass far excelleth. Therefore sayeth Gregory: Oh, how great & lively gift of God is this? For mass is never song or said, but that two virtuous works do concur, and are brought to pass: that is to say, the conversion of one sinner, and the deliverance of one soul at the least out of purgatory. Of councils. POpe Marcellus the first made a decree, No council of force without the consent of the Pope. that no council might be lawfully assembled & gathered together, whether it be general or national, without the bishop of Rome's consent and assent. In the year of our Lord. 304. Dift. 17. (ap. Synodum. Polydor. Bartholo. Carrantza. Libro. Concil. Pope julius, Pope Damasus, & Pope Gregory, ratified the same decree afterward. Concil. Polyd. Pope Felix the second ordained, that all bishops should come to the general council, All bishops must be at a general council. or else signify to the pope's holiness. Why they can not come. In the year, etc. 370. Dist. 18. Cap. Non oportet. Lib. Concil. joan. Laziard. This decree was afterward renewed in a council holden at Chartage. A good an● necessary device. In a Synod held at Constantia, it was decreed, that from henceforth general councils should be holden from ten year to ten year, to this end, that the lords field might be purged from all briars, thistles, thorns, heresies, errors, schisms, etc. notwithstanding reserving this authority and power to the pope, that he may not only every ten year, but at all other times also appoint a general counsel, when his pleasure is. joan. Laziard, Cest. It was decreed at the council of Nice, Seen twice in the year. that every bishop should twice yearly have a Synod or Seen general within his diocese, to correct and reform such things as were out of order. But now the matter is so handled, ☜ that Senes be only Courts to gather Senage and Proxye, no correction of manners or errors, or of any other absurdities had in those assemblies. Libro, Concil. Polydor. Pope Pelagius the first, made a law, that the Council, No council lawful with out the consent of the Pope. which is celebrated without the mind and consent of the romish Bishop, should be called not Concilium, but Conuenticulum, or Conciliabulum: and that whatsoever is enacted or agreed upon in such a Council, should be frustrate, void, and of none effect. In the year of our Lord. 552. Dist. 17. Capit. Multis denuo. Libro. Concil. The same Pope also enacted, that all such matters of doubt and question, as could not be quietly divided & brought unto perfect agreement in the lesser Synods or counsels, What is to be done, if matters cannot be quietly composed in the less Synods should be referred unto a greater See: if they can not there be determined justly and truly, that than they shall be brought unto the apostolic See. Ibidem. In the council Agathense it was decreed, Appear, or elsaccursed that such as were accited to come unto the council, and refused so to do, should be accursed. Dist. 18. Capit. Siquis. Si Episcopus. Pope Agatho made a decree, that all the constitutions & ordinances of the church of Rome, The authority of the pope's decrees. should be received and taken, as things established and confirmed with the very divine and Godly voice of Peter himself. In the year, etc. 673. Dist. 19 Cap. Sic omnes. Pope's decrees equal with the word of God. Pope Stephen the first ordained, that whatsoever the church of Rome doth decree and appoint, it should for ever & without breach be observed of all men. In the year of our Lord. 261. Dist. 19 Cap. Enimuero. All things are subject to the pope. Pope Antberius ordained, that whatsoever was decreed of other Bishops, might be dissolved of the bishop of Rome, as one that hath power to ●udge of all churches. In the year, etc. 239 Cau. 9 Qu. 3. Cap. Cuncta. Pope Innocent made a law, Popeiudge of all▪ judged of none that no man should presume to judge the Bishop of Rome. For he being judge of all men, aught to be judged neither of the Emperor, nor of all the clergyc, nor of Kings, nor of the common people. Caus. 9 Qu. 3. Cap. Nemo indicabit. The same decree made also pope Nicolas, Pope Gelasius, Pope Anastasius, etc. A certain council holden of diverse, wise, learned and Godly men, at Constantia, objected against Pope john the xxiii. of the name (being there present) diverse borrible faults: ☜ of the which he was openly convict, to the number of more than forty, yea & those most grievous sins. The pope secretly fleeing, was apprehended, deposed, & cast into prison. Afterward in the council it was decreed, A lawful general council is abou● the pope. that a general council lawfully gathered together, is above the pope, and hath authority immediately of Christ, which alone is the head of the Church, Christ. Massoe. in Chron. This act of the council seemeth to be contrary unto that, The pre-eminence of the pope. which sayeth, that the pope and his See are not bound to be subject, to the counsels and determinations of other. Cap. Significasti: de elect. And that the pope hath in his heart all manner of laws: Again, that he is not bound to purge and clear of himself such crimes and faults, as are objected against him. etc. Of Heretics. Heretics banished. POpe Siritius ordained, that Heretics should be banished and that no Christians should communicate or keep company with them: again, if any of them did revoke their errors and heresies, that they should be thrust into Monasteries as into prisons perpetually, there unto death to remain, giving themselves to fasting & prayer. In the year, etc. 389. joannes. Stella. Lib. Concil. Heretics put to death by the secular power. Pope Pelagius the first not content with this former punishment, made a decree, that all heretics and Schismatics, with all such as be contumaciter disobedient to holy Churches ordinances should be put to death by the seculare power. Provided always, that the Popish bloody butcherlyke Bishops with their wolvish wicked officers and Antichristian adherentes do first of all persecute them, emprison them, accite them Coram nobis, The temporal offices the ●opyshe Bishops butchers. accuse them, condemn them, and afterward according to their devilish decrees commit them to the secular power and temporal magistrates, as unto their butchers & hung men to dispatch them out of the way either by fire, sword, or halter. For these holy and charitable Fathers cry out with their forefathers and Pope-like predecessors: joan. viii. Non licet nobis interficere quenquam. It is not lawful for us to put any man to death. In the year of our Lord. 552.24. q. cap. 5. Relegentes. Angl. Chron. joan. Laziard. Pope john the xxii made a decree, that whosoever did affirm, that Christ and his Apostles had no possessions neither in proper nor in common, ☜ the same should be taken for an heretic. Again, that whosoever did hold this opinion, that it was not lawful for Christ and his Apostles to enjoy those things, which the Scripture testifieth that they had, nor to give them, nor by the occupying of them to get & win more for the maintenance of their living: he likewise should be adjudged an heretic. Of this it followed, France's Martyrs. that many Friars and Nuns of France's order were brent as heretics in divers places of the world in resisting this decree of the Pope for the maintenance of their monastical and wilful poverty. In the year of our Lord. 958. Math. Palmer, joan. Laziard. Of the state of the faithful after this life Pope Benet the twelfth after a certain disputation had among learned men, whether the souls of the faithful have the fruition of God's Majesty in heaven before the day of judgement or no: made this resolute determination, that the souls of the faithful Christians, after their departure have nothing in them worthy to be purged, but all pure, clean, and without sin: and that therefore so soon as they depart hence, they go straightways unto Heaven, & behold the face of God. Thaforesayde Pope also commanded, that no man should either teach or believe the contrary under pain of the great curse. If any man did, he should be reputed and taken for an heretic. In the year of our Lord. 1317. joan. Laziard. Pope Caius ordained, that no heretic, nor heathen man should accuse a Christian before any judge. In the year of our Lord. 284.2. Q. Cap. 7. Pagani. Christ. Massaeus. Pope Liberius being bishop of Rome about the year of our Lord. 364. It was decreed in the Council Laodicen, that heretics, Heretics expelled out of the Church. which remain in their heresy, should not be suffered to come into the temples of the Christians. Lib. Conc. cap. 6. In the same council it was also enacted, A good law that no Christian man should give his child to be married unto an heretic, or schismatic. cap. 10.31. Again, that whosoever did forsake true Martyrs of Christ, Note well. and followed the false Martyrs, which are heretics and schismatics, should be accursed. Lib. council. cap. 34. Barthol. Carranza. Pope Fabian made a good & Godly decree, The company of Heretics is to be eschewed & avoided. that the true Christians should above all things avoid the company of heheretikes & schismatics, & of all such as maintain an other faith and doctrine than the Apostles of Christ & their successors have received and taught, lest by keeping company with them, they should fall into the snare of Satan. Lib. Concil. Barth. Carranza. In the year of our Lord. 241. The great council. Laterane. Pope Innocent the third bearing rule In the year. etc. 1215. the Council Laterane was celebrated, where were present two patriarchs, one of Jerusalem, an other of Constantinople lxx Archbishops metropolitans four C. Bishops, xii. abbots viii C. Conventual Prioures: the Legates of the Greek & Roman Empire, besides the Orators and Ambassadors of the kings of jerusalem, of France, of Spain, of England, and of Cyprus. In this Council it was decreed, Heretics condemned to be committed to the secular powers & so put to death. that all heretics & so many as did in any point resist the Catholic faith, should be condemned as Schismatics, and delivered to the secular power, or their Bailiffs or Shierifs, to be punished accordingly: and that if they were priests or of the clergy, Priests degraded. they should f●rst of all be regraded from their orders, and afterward committed to the temporal officers. Prieste● goods. Say men● goods. As for their goods the laity shall not meddle with them, but they shall be applied to the use of those Churches, of whom they received their stipends or wages. But if they be lay men, to give them over streightwaies to the seculare power to be punished accordingly, and their goods confiscate. In the same Council it was also determined, Suspect of heresy. that if any persons were found only suspect of heresy, except that they be able thoroughly to purge & to clear themselves, should be accursed: and that if they so continue by the space of one whole year, that they should be condemned as heretics. Moreover in that Council it was also decreed, The temporal rulers sworn to root out heretics. that the secular powers, of whatsoever office or degree they be, should be admonished and charged, yea and if need be, enforced and compelled by the ecclesiastical censure (if they will be reputed and taken for faithful men) openly to swear for the defence of the faith, that they shall to the uttermost of their power faithfully and diligently root out & destroy in all their kingdoms, dominions and lands, all such persons, Note. as the Catholic Church hath condemned for heretics: so that every person receiving any office, dignity, or promotion either Ecclesiastical or temporal, shall be bound to observe this decree, concerning this dispatch of heretics. 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 heretics: that then every such person or persons so offending, shall be excommunicate by the Metropolitan and other Bishops of that province. It was further determined in the aforesaid Council, that if that Lord or ruler do refuse by the space of one hole year to satisfy and to accomplish the decrees of the aforesaid Council, that then signication should be made thereof to the highest bishop, that is to say, to the Pope, that he may denounce, O tyranny that from the time forward that Prince's subjects are absolved and utterly delivered from showing or owing any fidelity or obedience toward him: Again, that the Pope may give that land to be occupied & enjoyed of the Catholics, to possess it (all heretics being rooted out) quietly and without any contradiction. etc. Lib. Concil. Barthol. Carranza. Pope Nicolas the first made a decree, A new kind of Heresy. that whosoever goeth about to take any privilege away from the Church of Rome, or denieth that to be the head of all Churches, falleth into heresy, and is in deed a plain heretic, Ipso facto. In the year of our Lord. 871. Dist. 22. cap. Omnes. Pope Gelasius the first decreed, that as no man ought to keep company with heretics: so likewise ought no man to dispute and to confer with them. In the year. etc. 494. Caus. 24. Quest. 3. cap. cum quibus. Pope Vrban the first pronounced, that he which defendeth heretics is not only an heretic himself, Heresiarch▪ but he is also a captain of heretics. In the year. etc. 222. Causa. 24. Quest. 3. cap. Qui aliorum. In the Council Aphricane it was determined, that if any Bishop made any heretic his Executor, giving him his goods, Dead men excommunicate. although he were his nigh kinsman, the same Bishop should be excommunicate, yea though he were dead: & that his name should by no means be recited among the priests of God. In decret. Gregorii noni. De hereticis. Tit. 7. Lib. Concil. The company of heretics is to be eschewed. In the Council Laterane it was forbidden, that any man should receive in to his house, or into his dominions, heretics, or cherish them, or by and sell with them: and that if any man did contrary to this decree, he should enjoy no ecclesiastical privilege, nor be buried among other Christians. Understand by heretics, all such as in any point resist the pope, or his decrees In a certain general Council it was decreed, that those Catholics, which would take upon them the sign of the Cross, and manfully fight against the heretics unto the utter destruction and rooting out of them, that they may no more trouble our mother holy Church nor her devout Children: should enjoy that pardon, and those holy privileges which are granted to them, that go to fight for the holy land, or give any thing thereunto. Lib. 5. de heret. tit. 7. Of excommunication. POpe Calixtus the first made a decree that no Christian man should communicate or be familiar with him that is excommunicate, No company with excommunicate persons. joan. Ep. two. either in prayer, or in eating and drinking, or in any other point of amity, no, nor yet bid him once God speed, according to the doctrine of the Apostle. Again, if any man, presumed to do the contrary wittingly & of a set purpose that the same person should also be excommunicate. In the year of our Lord. 217. Lib. Concil. Bartholom. Carrantza. Mich. Buccingerus. The same decree made Pope Fabian also. In the year of our lord. 242. Lib. Concil. Carrantza. Pope Lucius the first decreed, Spoilers of the church excommunicate. that all such as spoil, rob & take away the church goods, or in any case vex or trouble the churches, or any appertaining unto them, should be excommunicate and accursed. In the year, etc. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil. Pope Gregory the first commanded, A good & a godly law. that no bishop should excommunicate any man for private injuries, wrongs, and displeasures done against himself, (which saith he, ☞ ought either patiently to be suffered, or else utterly to be dissembled) but only for such sins as are committed against God or against our neighbour to the slander of the faith and doctrine, which we profess. In the year of our Lord. 590. Caus. 2. Qu. 4. Cap. Inter querelas. The names of excommunicate persons published. Pope Honorius the first made a decree, that the names of such as were excommunicate, should be published to all Bishops, Curates and Churches that be nigh: again, that their names with the excommunication should be set in places, where most resort of people is, that by this means all men may eschew them, and forbid them to come into their companies. In the year of our Lord. 622. Lib. Concil. Caus. 11. Quaest. 3. Cap. Curae sit. One excommunicate person may not excommunicate an other. Pope Alexander the second ordained, that he which is already excommunicate, should not presume to excommunicate an other. In the year, etc. 1063. Caus. 14. Quaest. 1. Cap. Audivimus. Pope Calixt the first decreed, that all such as either hinder, let, or trouble those persons that go to Rome on pilgrimage to visit the holy Apostles Peter and Paul, Hinderers of pilgrimages or spoilers of pilgrims accursed. or else any other where to seek and visit the Oratoryes of other Saints: either spoil or take away any of their things, that they carry with them, shallbe excommunicate, and so remain till they have made full and perfect satisfaction. In the year of our Lord. 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas. Pope Gregory the first made a decree, that whosoever striketh Bishop or priest or spoileth or setteth on fire churches: Smiters of bishops or priests▪ spoilers or burners of churches, accursed. the same shall be excommunicate: his goods confiscate, and he himself enclosed in a monastery and there do penance all the days of his life. For, sayeth he, such a person hath committed most grievous sacrilege. In the year of our Lord. 590. Lib. Concil. Caus. 24. Qu. 3. Cap. Quisquis. Pope Nicolas the first pronounced all them accursed, Spoilers of pilgrims Chaplains▪ Clerks, monks, etc.▪ accursed. that spoil pilgrims or Orators of any Saint, or Clerks, or Monks, or women, or poor people that bear no weapon, or else take away their goods, or do them any other kind of harm. In the year, etc. 871, Caus. 24. Qu. 3. Cap. Illi qui. Pope Vrban the first proclaimed also all them excommunicate, that trouble the Curates of any churches, or Clerks, or Monks, or the Conuerses, Novices, that appertain unto them. In the year, etc. 222. Lib. Concil. Pope Vrban the second made a decree, that no man ought to keep company nor to eat and drink with such, as the Bishop hath excommunicated. In the year of our lord. 1086. Caus. 11. Quaest. 3. Cap. Quibus. Pope Clement the first made a law, that if the priests and other of the clergy, Disobedient to bishops, accursed. yea and all Princes and Rulers, whether they be of high or low degree with all the common people, do refuse to obey the bishops: all such should not only lose their good name but also be banished out of the kingdom of God, & put out of the company of the faithful, yea and utterly estranged from all doings with the holy church of God. In the year, etc. 92. Caus. 11. Qu. 3. Cap. Si aeutem vobis Episcopis. Pope Gregory the seventh decreed, that although his predecessors the pope's according to the rigour of the ecclesiastical censure did forbid generally all men to keep company, This pope mitigateth the rigour of the ecclesiastical censure. to pray, to eat, drink, buy, sell, etc., with such as be excommunicate and accursed: yet from henceforth it shall be lawful for wives to keep company, to eat and drink, etc., with their husbands: children with their parents: servants and hand maids with their masters and mastresses, etc., although they be excommunicate. He also exempteth them by the apostolic authority from the bond of excommunication, which ignorantly communicate with them that are excommunicate. In the year of our lord. 1073. Caus. 11. Quaest. 3. Cap. Quoniam multos. Pope Zacharye the first determined, A friendly decree. that although men keep company, eat and drink with them that are excommunicate, yet if they do it not of an evil purpose, nor inwardly consent to their iniquity, they receive no damage thereby, neither are they excommunicate. In the year, etc. 752. Caus. 11. Qu. 3. Cap. Quod precessor. Pope Vrban the second made a law, the subjects are not bound to keep their oaths made unto their princes, This is wicked. if they be excommunicate either of the pope, or of any Bishop. In the year, etc. 1086. 15. Quaest. 6. Cap. juratos. Neither ba●●el, better her ring Pope Gregory the eight likewise by his apostolic authority, absolved all them from their fidelity, oath, and promise, which they have made & owe to their heads, rulers and governors, being now excommunicate, straightly charging to show them no obedience or loyalty, till they have made satisfaction. In the year, etc. 1186. Ibidem. Cap. Nos sanctorum. Pope Zacharias (as Pope Gelasius writeth to Anastasius the Emperor) did depose from his kingdom the King of France, The pope deposeth Princes. not so greatly for his evil behaviour, as that he was unprofitable to so great a power: and placed in his room Pipine father of Charles the Emperor: and absolved and made free all the Frenchmen from the oath of their fidelity unto the king: which thing holy Church many times doth of her authority, as in delivering the soldiers from the bond of their oath, which they have made to their Emperor and Captain. This thing also holy Church practiseth of those bishops, Practice. which by the apostolic authority are deposed and put down from their pontifical degree. Ibidem. cap. Alius. In the Council ●halcedonense it was decreed, Destroyer's of abbeys, excommunicate. that whosoever attempteth to spoil, to rob, to destroy, to dissolve, etc., any monastery or Abbay: the same should be excommunicate and utterly banished from the Kingdom of God, so that no goodness either of Faith, or of works shall profit him unto salvation, forasmuch as he hath destroyed the way of so noble and wholesome a life, Lib. Concil. Carrantza. In the council Laterane it was determined, Preachers not authorized by the Pope or some bishop accursed. that all they, which being either forbidden, or not sent, presume & take upon them either publicly or privately the office of preaching without the authority of the pope, or of some Catholic bishop, should be excommunicate: and if notwithstanding they go forth, and will not cease, that then some other punishment agreeable to their disobedience shallbe exercised upon them. Lib. Concil. In the council Toletane it was agreed, that if any noble man do spoil a priest, or any poor man, or religious person, and the Bishop shall command him to come unto him, that the cause may be heard, & he refuse to come: letters shall be sent thorough out all bishops one to another, which shall declare to all the countries round about, that that man is excommunicated and is so to be reputed & taken, till he hath showed his obedience to the ordinary, and made restitution. Caus. 24▪ Quaest. 3. Capit. Si quis de polentibus. In a council holden at Paris, it was ordained that no priest should excommunicate any man, No man ought to be excommunicate before his matter be known. payment of tithes. before the cause be evidently proved, and openly known. Ibidem. Cap. de illicita. In the council Rothomagense, it was decreed, that all manner of tithes should be paid to the Priests, both corn, hay, Fruit, Oxen, Sheep, Goats, etc. (For all tithes are sanctified to the Lord.) And forasmuch as many are stubborn and disobedient, and will not truly and faithfully pay their tithes, as they ought to do: it was ordained in that Council, that all such as will not pay them, should be admonished once, twice or thrice according to the commandment of the Lord. If they will not then amend, that they shall then be excommunicate and accursed, till they have made due satisfaction and sufficient recompense. Caus. 16. q. 7. cap. Omnes decimae. The manner and form of Excommunication. Twelve Priests must stand about the Bishop, and hold burning candles in their hands: which candles at the latter end of the curse or excommunication they must throw down upon the ground, and tread them under their feet. Afterward letters must be sent round about unto Parishes, containing the names of them that are excommunicate, and also the cause of their excommunication. Caus. 11▪ quaest. 3. cap. Debent. In concilio Arausicano we read these words: we following the canonical ordinances, and examples of the holy fathers, do utterly sequester and banish by the authority of God and the judgement of the holy Ghost, all violatours, disturbers, hinderers, and destroyers of God's churches, from the lap of holy mother Church, & from the company and fellowship of all christianity, until they repent, amend and satisfy the Church of God. Ibidem. cap. Canonica. The manner of reconciliation of them that were excommunicate. WHen any man that is accursed or excommunicate, ☞ is penitent & sorry for his sin, & desireth forgiveness, & promiseth to amend: the Bishop that did excommunicate him, shall come before the church door, and xii. priests with him, shall stand round about him on every side. And if the person that is excommunicate, fall flat down on the ground, and asketh forgiveness, promising amendment: them shall the bishop take him by the right hand, and lead him into the Church and restore him to the christian congregation, Afterward they shall sing the seven penitential Psalms, with these prayers, Kirie eleyson and Pater noster, & Saluum fa● servum. etc. With this collect: Praesta quesumus domine huic famulo tuo dignum paenitentiae fructum: ut ecclesiae tuae sanctae, a cuius integritate deni●●erat peccando: admissorum veniam consequendo, reddatur innoxius. Per Christum dominum nostrum. Amen. Which is thus Englished▪ Grant we beseech thee O Lord to this thy servant, the worthy fruit of repentance that be obtaining forgiveness of his sins, may be restored pure and faultless to thy holy Church, from the integrity and pureness whereof thorough sin▪ he had wandered and gone astray. By Christ our Lord. So be it. Causa. 11. Quest. 3. cap. Cum aliquis. Of penance. POpe Nicolas the first appointed that this should be the penance of him that hath slain his mother. The penance of him that hath slain his mother First by the space of an whole year he shall not be suffered to come into the Church, but he shall stand before the church door praying & beseeching god continually to forgive him so heinous & horrible a sin. secondly, when the one year is ended, he shall have licence to come into the Church, and to stand among the hearers, but he by no means shallbe suffered to come unto the communion or Sacrament of the body and blood of Christ. Thirdly, when the third year is once past, he shall be admitted unto the holy communion. etc. All this time he may eat no flesh, nor presume to drink wine, except it be on solemn feasts and sundays, and from Easter unto whitsuntide, And whensoever he will take any journey, he may not ride, but go on foot. He may not go unto the wars, except it be to fight against the pagans. He must also every week fast three days, & eat no meat till it be night. etc. In the year. etc. 8711. Caus. 33. tract. de paenitentia. cap. Latorem praesentium. What opinion of marriage had this Pope, think ye. Pope Siricius made a decree, that those, which are penitents may not in the time of their penance, marry, nor excercise the work of marriage lest they should be counted as dogs returning unto their vomit, or as sows, which being clean washed wallow & tumble themselves again in the miry puddles. In the year of our Lord. 389. Caus. 23. quaest. 2. Cap. De his vero. Pope Leo the first notwithstanding, A Pope more reasonable. of his great favour and singular goodness, granteth to all such as are already married, that they even in the time of their penance, may lawfully enjoy the liberty of matrimony, lest peradventure while they abstain from that which is lawful, they shall fall into the danger of that which is unlawful. In the year. etc. 444. Ibidem. G. Audivimus. The same decree also Pope Leo the third made, declaring that it is more tolerable, and may better be suffered, that a young man even in the time of his penance to avoid the danger of incontinency, do join unto him a wife, than he should incur and fall into the sin of fornication. Note how loath the Popes are to go from their old. Mumsimus. In doing this, saith he, it seemeth that the matter which he hath done, is venial and pardonable, so that he know none other, besides his own wife. Notwithstanding, saith he, in speaking thus we make no law, but we show, what is more tolerable. In the year. etc. 817. Ibidem. cap. In adolescentia. A foolish divine of so wise a head 1. Cor. seven. Pope Gregory the first ordained this to be the penance of the married man, that he shall not enter into the Church before he hath purified and washed himself with water, if he have had the knowledge of his wives body, and given her (as the Apostle saith) the due benevolence. In the year of our Lord. 590. Caus. 33. Quaest. 4. cap. Vir cum propria uxore. The penance of them, that are negligent about the Sacrament of the Altar. Pope Pius the first made a decree, that if thorough the negligence of the priest any of the blood (he meaneth the Sacrament of Christ's blood, as the expositor doth declare in the same place) do drop down upon the ground, the Priest shall lick it up with his tongue, etc. and he shall do penance for that fault forty days, etc. In the year of our Lord. 147. De consec. dist. 2. cap. Si per negligentiam. Behold his curiosity. In the Cautels of the Mass, we read thus: If thorough negligence there drop down any thing of the blood upon a board that sticketh to the earth: let it be lyckt up by the Priest with his tongue and the place of the board scraped, and the scraping brent in the fire: and let the ashes be laid up beside the altar with the relics, and let him to whom that happened, do xl days penance. If the chalice drop upon the altar, let the drop be supped up, and let him have three days penance But if the drop came thorough upon a linen cloth unto an other thing: let him have four days penance. If it come thorough to the third thing: let him have ix days penance. In a drop of the blood come thorough to the fourth thing? let him do penance, twenty days. And as for the linen gear, that the drop hath touched: let the priest or deacon wash them, the chalice being set under, and let the washing be kept with the relics. Item, if a man by any chance of gluttony, ☜ do spew out the sament: the same spuing must be brent: and the ashes ought to be laid up beside the altar. And if he be a clerk, a Religious man, Priest or a deacon: let him do forty days penance. A Bishop lxx. days, a lay man xxx days. But if he did spew by reason of infirmity, let him do penance .v. days. Who so doth not keep the Sacrament, so that a mouse or an other beast eateth it, let him have. xl. days penance. But who so looseth it, or if a part of it fall, and be not found: let him do penance xxx days. The same penance seemeth the Priest to be worthy of▪ by whose negligence the consecrated hosts do putrefy. Upon the said days must the penitent fast and abstain from the communion and from celebration. The penance of the Clergy convict of great fauts Pope Innocent the third decreed, that they which are of the clergy, being found guilty of theft or of any other great faults, should on this manner be punished. first, they shallbe degraded. Secondly, they shallbe deprived of all their ecclesiastical promotions. Thirdly, they shall be straightly kept in some monastery, there to do penance all their life time. Lib. Concil. Decret. Gregorii, de paenis. tit. 36 cap. Tuae discretionis. Penance dispensed with. In the Council Triburiense it was ordained, that if any were enjoined penance to eat nothing but bread certain days and could get no bread to eat: it should be lawful for them to eat fish, leeks, or any such kind of meat, seeing the necessity doth so require. Provided always, that they eat not those meats for pleasure sake, but for the sustentation of their hungry bodies. Decret. Gregorij. 9 Libro. 5. the penet, et remiss. Tit. 18. Cap. Licet. In a certain general council it was decreed, that at the lest once in the year every person both of mankind and woman kind being of reasonable age and sufficient discretion, Penance enjoined of the ghostly Father. should privately confess his sins to his own Curate, and to the uttermost of his power fulfil all such penance, as his Ghostly father hath enjoined him. Ibidem. Capit. Omnis utriusque sexus. Libro. Concil. In the eight Synod it was agreed, A rule for penance. that such penance should be enjoined of the ghostly father to his ghostly child as is agreeable to the quality and quantity of sin. Caus. 26. Quaest. 7. Capit. Proqualitate. In the same Synod it was also determined, that the priests should have authority and power, A great privilege. to enjoin what penance they would, and for how long a time, and after what sort. Ibidem. Ca Hoc sit positum. Of Absolution. A reasonable order. POpe Gelasius the first ordained that if a man were unjustly excommunicate & accursed, he should not regard it, nor yet go about to seek absolution from the sentence or censure, which was unjustly laid upon him. In the year, etc. 494. Caus. 11. Quaest. 3. Cap. Cui est. Note this well. Pope Gregory the first affirmeth, that the priest can absolve no man, except God hath absolved him first: alleging the history of Lazarus, whom the Lord raised up unto life, before he commanded his Disciples to losen him, joan. xi. and to set him at liberty. In the year of our Lord. 590. Ibidem. Cap. Tunc vera est absolutio. Pope Nicolas the first ordained, that the Bishop of Rome might absolve men from their lawful oath, promise, & fidelity made to princes, Sed perquā●egulam. seeing that it lieth also in his power to deprive kings and Emperors of their kingdoms & dignities. In the year, etc. 871. Caus. 15. Q. 7. Cap. Autoritatem. The same readest thou also in the Canon following, which beginneth. Alius item. Pope Gregory the first made a decree, that no Prelate should lightly forgive & absolve men from those sins, A decree not to be despised. that they have committed against God. The offences committed against us, saith he, we may easily forgive: but the sins which are done against God, we may not release without great discretion, & penance doing. In the year, etc. 590. Caus. 23. Quaest. 4. Cap. Si is qui. In the council Carthaginense, Absolution must be received kneeling. it was decreed that the person which should be absolved, should meekly and reverently kneel down to take the absolution: and that the Priest should lay his hand upon his ghostly child's head, when he absolveth him. Caus. 26. Quaest. 7. Capit. Sacerdos. Libro. Concil. Martinus. frater. Certayne forms of Absolution. OUR Lord jesus Christ, which hath full power to absolve, he mought absolve thee, And I by the authority of him, & of the holy Apostles Peter and Paul, and of our Mother holy Church, and by the authority that is committed unto me in this behalf, as much as I can, and am bound to absolve thee, do first of all absolve thee from the bond of the lesser excommunication, if thou be failen into it. I absolve thee also from the fault of company keeping with excommunicate persons, if thou have need: and by the same authority I absolve thee from all thy sins, mortal, criminal, and venial, being confessed unto me. I absolve thee also from all other sins forgotten, confessed, committed, and neglected, as much as I can, & so far as my duty is, in the virtue of our Lord jesus Christ's passion, and in the blessing of the father, and of the Son, and of the holy Ghost. AMEN. And the very passion of our Lord jesus Christ, & the merits of all he Saints and she saints, and all the passions of the holy Martyrs, and the suffrages of the church militant, and the remissions of the same, and also the pardons, prayers, & pilgrimages, & whatsoever good deeds besides all other faithful Christians have wrought: Again, the fastings, almose deeds, and the works of mercy which thou haste done, or shalt do, or intendest to do: moreover whatsoever tribulation thou haste patiently suffered: all this I give unto thee for the satisfaction of this penance that I have enjoined thee: and unto the furtherance and help of the remission and forgiveness of all thy sins, and unto the deliverance from the pains of hell and purgatory, which thou haste deserved for thy sins: and unto the obtaining of grace in this present world, and everlasting life in the world to come. Amen. another form of Absolution. OUr Lord jesus Christ, which created & redeemed thee, mought absolve thee. And I by the authority, which I have of him, as much as lieth in my power according to my duty, I do absolve thee from all bonds of the lesser excommunication, if thou be bound: and I restore thee to the holy Sacraments of the church, if thou have need. Again, I absolve thee from all thy sins confessed and forgotten, mortal and venial, with all their circumstances. The passion of our Lord jesus Christ, and all the good deeds that thou hast done, or shalt do: and all the adversities and troubles, which thou haste suffered, or shalt suffer, might be unto thee for penance and remission of thy sins, and for the increase of God's grace. In the name of the Father, and of the Son, and of the holy Ghost. Amen. Ex Speculo confessorum Fratris Bartholomaei de Chaimis. another form of Absolution. BY the authority of God, and of the blessed Apostles Peter & Paul, and by the authority of the Church of Rome committed unto me, and granted unto thee, I absolve thee from all sentence either of the greater or lesser curse, and from all suspension and interdiction, if thou be bound with any of them. And I restore thee to the unity of the faithful, and to the holy Sacraments of the church: and by the same authority committed unto me: I absolve the from all thy sins confessed, contrite, and forgotten. Item, by the authority of God and of the blessed Apostles Peter and Paul and of the Church of Rome, yea; and also by the authority of our Lord the Popethe high Bishop committed unto me in this behalf, and so much as I am bound and able to do: (if thou die at this time) I absolve thee from all the pains due unto thee in purgatory for the faults and offences, which thou haste committed against God: and by all the authority that I have, I restore thee to the innocency, wherein thou were, when thou were baptized. But if thou do not die at this time, I reserve the full pardon granted to thee of our Lord the Pope, till thou die. In the name of the Father, and of the Son, and of the holy Ghost. AMEN Ibidem. another form of Absolution. Almighty God have mercy on thee, & forgive thee all thy sins, & bring thee unto everlasting life AMEN The almighty & merciful Lord give unto thee indulgence and absolution of all thy sins. AMEN. The almighty father, the Godly and merciful Lord mought give unto thee, indulgence, absolution, and remission of all this sins. AMEN. Most dear brother. The greatest and highest penance is, to be sorry for the sins committed, and to repent, and to beware and to take heed that thou sin no more. For the wholesome penance at this present, thou shalt say, iii. Pater nosters iii Aves, & a Crede: or thou shalt say the Psalm of mercy called Miserere meideus, kneeling upon thy knees before the blessed sacrament of the altar, or thou shalt cause the Mass of the five wounds of our Lord jesus Christ to be song or said for thee, or thou shalt go this or that pilgrimage, gyld this or the Image, etc. This penance and the merit of the passion of jesus Christ, and all the good deeds that thou hast done, or here after shalt do, might profit thee, and stand thee instead for the remission of all thy sins And our Lord jesus Christ by his holy & most pitiefull mercy might absolve thee. And I absolve thee from the sentence of the lesser excommunication or curse, if thou be fallen into it, and also from all thy sins. In the name of the father, and of the son, and of the holy ghost. Amen. Ex instructione seu Alphabeto sacerdotum. A special note of the Papists concerning Absolution. ABout Absolution is to be considered the due or proper & perfect form. In that note, that as every Sacrament hath his proper form: so in like manner hath the Sacrament of penance, which is this: Ego te absoluo. That is to say. I give thee, and bestow upon thee, the Sacrament or ministry of Absolution. It doth not import, as some falsely report: Ego te absoluo: id est, absolutum te ostendo. I absolve thee, that is, I declare unto thee, that thou art absolved. For so should it follow, that in the Sacraments of the new law, there should be nothing but a showing or signification: which is false, because that the Sacraments of the new law do not only figure and signify, as the Sacraments of the the law, but they also confer & give truly and effectually the thing, which they figure and represent. Ex speculo confess. Bartholo. de Caimis. The form or manner of bidding the beads on the Sunday in the Popish parish Churches, taken out of the English Festival. Pope. YE shall kneel down on your knees, & lift up your hearts, making your prayers unto almighty god, for the good state and peace of all holy church, that god maintain, save, and keep it. For our holy father the Pope with all his true college of Cardinals, The college of Cardinals. that God for his mercy them maintain and keep in the right believe, & it hold and increase, & all misbelieve and heresy he less and destroy. Also ye shall pray for the holy land, & for the holy cross, Holy land Holy cross that jesus died on for the redemption of man's soul, that it come into the power of Christian men the more to be honoured for our prayers. Also ye shall pray for all Archbishops and Bishops, Bishops. & in especial for the archbishop of Cauntorburye our Metropolitan, & for the Bishop of N. our Diocesan, that God of his mercy give them grace, Abbot●, pr●ours, monks Canons, Friars, nuns. etc. Curates▪ Persons, Uicares, Priests, Clarks. etc. so to govern and rule holy Church, that it may be to the honour and worship of him, & salvation of our souls. Ye shall also pray for Abbots, Priors, monks, Canons, Friars, & for all men & women of religion, in what order, estate, or degree that they stand in, from the highest estate unto the lowest degree. Ye shall also pray for all them that have charge & cure of Christian men's souls, as curates, persons, vicars, priests, & clerks, and in especial for the person & the Curate of this Church, & for all the Priests & Ministers that serven therein, or have served therein. And for all them that have taken any order, that GOD give them grace well to keep and observe it, to the honour of God, and health of their souls. Ye shall also pray for the unity and peace of all Christian realms: and in especial for the good state, peace, and tranquillity of this Realm of England. For our liege Lord the King, that God for his grace & mercy send him grace so to govern, and rule this realm, that God be pleased and worshipped, The king, Queen. etc. and to the profit and salvation of this land. Also ye shall pray for our liege Lady the Queen, my Lord the Prince, and all the noble progeny of them: for all Dukes, Duke, Earles, Barons. etc. Earls, Barons, Knights, and Squires, and of other Lords of the Kings Council, which have any rule and governance in this land, that God give them grace so to council, rule, & govern, that God be pleased, the land defended, and to the profit and salvation of all the realm. Also ye shall pray for the peace both on the land, and on the water, that God grant love & charity among all Christian people. Ye shall also pray for all our parishioners whether they be, parishioners. on land, or on water, that God save them from all manner of perils: and for all the good men of this parish, for their wives, children, and meiney, that God them maintain, True tithers. tilers. save & keep. Ye shall also pray for all true Tithers, that God multiply their goods and increase. For all true tilers that labour for our sustenance, that till the earth: and also for all the grains and fruits, that been sown, set, or done on the earth, or shall be done, that God send wedering, that they may grow increase and multiply to the help and profit of all mankind. Ye shall pray for all true Shipmen, Shipmen. merchants and Merchants, where that ever they be, on land, or on water, that God keep them from all perils, and bring them home in safety with their goods, ships, & merchandise, to the help, comfort, & profit of this realm. Ye shall also pray for them that find any light in this Church, Benefactors of the Church. or give any bequest, Bell, Chalice, or Uestiment, Surplice, Altar cloth, or Towel, Lands, Rents, lamp, or Light, or any other adorniment, whereby God's service is the better served, sustained, & maintained in reading & singing: And for all them, that thereto have counseled, that God reward and yield them at their most need. Also ye shall pray for all true pilgrims and Palmers, Pilgrims and Palmers. that have taken their way to Rome, to jerusalem, to S. Caterine, or to S. james, or to any other holy place, the God of his grace give them time and space well for to go and to come to the profit of their lives and souls. Sick persons. Ye shall also pray for all them that been sick or diseased of this parish, that God send to them health, the rather for our prayers. For the women that been in our ladies bands & with child in this parish, Women in our Lady's bonds. or in any other, that God send to them fair deliverance, to their children, right shape, name, & christendom, and to the mothers, purification: and for all them that would be here, and may not, for sickness, for travail, or any other leeful occupation, that they may have part of all the good deeds, that shall be done in this place, or in any other. Also ye shall pray for than that been in good life, The holy bread giver that God them hold long therein: and for them that been in debt or deadly sin, that jesus Christ bring them out thereof the rather for our prayers. Also ye shall pray for him or her, that this day gave the holy bread: for them that first began, & longest hold on, that God reward it them at the day of dumb: & for all them that do well, or say you good, that God yield it them at their need: & for them that other would, that jesus Christ amend them. For all these, & for all Christian men & women, ye shall say a Pater noster, and an Aue. Deus misereatur nostri. etc. Gloria patri. Sicut erat. Kirie eleyson. Christ eleyson Kirie cleyson. Pater noster. Pater noster. Et ne nos. Sed libera nos. ostend nobis domine. Sacerdotes tui induantur. Domine saluum fac regem. Saluos fac servos. Saluum fac populum. Domine fiat pax. Domine exaudi. Dominus vobiscum. Oremus. Ecclesiae tuae quaesumus domine. Deus in cuius manu▪ Deus a quo sancta. etc. While the Priest is saying the aforesaid Orisons, he shall stand with his face Eastward, and look unto the high altar. When he hath once done, he shall turn him again to the people, and speak unto them on this manner. FUrthermore ye shall pray for all Christian souls: praying for souls departed. for Archbishops and bishops souls: and especially for all that have been bishops in this diocese. And for all Curates, Persons, and Uicares souls, and in especial for them that have been Curates of this Church: and for the souls that have served in this church. Also ye shall pray for the souls of all Christian Kings, and Queens, and in especial for the souls of them, that have been Kings of this Realm of England: And for all souls, that to this Church have given, book, bell, chalice or vestiment, or any other thing, by the which the service of God is the better done, and holy Church worshipped. Ye shall also pray for your father's souls, for your mother's souls, for your Godfathers souls, for your Godmothers souls, for your brethren and sisters souls, for your children souls, for your kindred souls, and for your friends souls, and for all the souls, whose bones rest in this Church or churchyard or in any other holy place, & for all the souls that we been bound to pray for. But specially ye shall pray for the souls that been in the pains of Purgatory, there abiding the mercy of almighty God: and in special for them that have most need and least help, that God for his endless mercy, less & minish their pains by the mean of our prayers, & bring them into his everlasting bliss in heaven. And also for the soul of. N. or of them that on such a day in this week we shall have the anniversary. For these, & for all Christian souls, ye shall devoutly of your charity, and with a good heart say a Pater noster, & an Aue. Now shall the priest again turn eastward, and say, De profundis clamavi, etc., with this collect. ORemus. Absolve quesumus domine animas famulorum tuorum, Pontificum, Regum, Sacerdotum, Parentum, Parochianorum, Amicorum, Benefactorum nostrorum, & omnium fidelium defunctorum ad omni vinculo delictorum, ut in resurrectionis gloria inter sanctos & electos tuos resuscitati, respirent, Per Christum dominum nostrum. AMEN. Which is thus Englished. LEt us pray. Absolve, we beseech thee O Lord, the souls of thy servants, our Bishops, Kings, Priests, Fathers and Mothers, Parishioners, Friends, Benefactors, and of all the faithful that are departed, from every bond of sin, that they being resuscitate or raised up in the glory of the resurrection, may live among the saints and chosen people. Thorough Christ our Lord. So be it. A shorter form or manner of bidding the beads. Master's and friends, as for holy days and fasting days ye shall have none this week, but that ye may do all manner of good works, that shall be to the honour of God, and the profit of your own souls. And therefore after a laudable consuetude, and a lawful custom of our mother holy Church, ye shall kneel down moving your hearts unto almighty God, and making your special prayers for the iii estates concerning all Christian people: The three estates of holy church. that is to say, for the spiritualty, the Temporalty, and the souls being in the pains of purgatory. first for our holy father the Pope with all his Cardinals: for all archbishops and Bishops, and in especial for my Lord Archbishop of canterbury your Metropolitan: and also my Lord Bishop of this diocese. N. and in general for all persons, vicars, & parish priests having cure of man's soul, with the ministers of Christ's church, as well religious, as not religious. Secondly, ye shall pray for the unity and peace of all Christian Realms, and specially for the noble Realm of England, for our sovereign Lord the King, for the Prince, for my Lady the Kings Mother, with all their progeny: and for all the Lords of the council and all other of the nobility, which dwell in the countries having protection and governance of the same, that almighty God may send them grace so to govern & rule the land, that it may be pleasing unto almighty God, wealth and profit to the land, and salvation to their souls. Also ye shall pray for all those that have honoured the church with light, Lamp, Uestment, or Bell, or with any ornaments, by the which the service of almighty God is the better maintained and kept. Furthermore ye shall pray for all true travailers, & tilers of the earth, that truly and duly done their duty to God & holy church, as they be bound to do. Also ye shall pray for all manner of fruits, that be done upon the ground, or shall be, that almighty God of his great pity and mercy may send such wederynges, that they may come to the sustenance of man. Ye shall pray also for all those that be in debt or deadly sin that almighty GOD may give them grace to come out thereof, and the sooner by our prayer. Also ye shall pray for all those, that be sick or diseased, either in body or in soul, the almighty God may send them the thing which is most profitable, aswell bodily as ghostly. Also ye shall pray for all pilgrims and Palmers, that have taken the way to Rome, to S. james or jerusalem, or to any other place, that almighty God may give them grace to go safe, and come safe, and give us grace to have part of their prayers, and they part of ours. Also ye shall pray for the holy Cross, that is in the possession and hands of unryghtful people, the almighty God may send it into the possession of Christian people, when it pleaseth him. Furthermore I commit unto your devout prayers, all women that be in our ladies bonds, that almighty God may send them grace, the child to receive the sacrament of baptism, and the mother purification. Also ye shall pray for the good man or woman, that this day giveth bread to make the holy loaf: and for all those that first began it, and them the longest continue. For these and for all true Christian people, every man and woman say, a Pater noster, & an Aue. Deu● misereatur nostri, etc., cum Gloria patri, etc. Thirdly, ye shall pray for your friends souls, as your father's soul, your mother's soul, your brethren's soul, your sister's soul, your Godfathers soul, your Godmothers soul, & for all those souls, whose bones rest in this church, or Churchyard or in any other holy place, & for all the souls being in pains of purgatory: but specially, and above all, for those souls, whose names be accustomed to be rehearsed in the beadroll as I shall rehearse them unto you by the grace of God, etc. For these in special, and for all other in general, that it is needful to pray for: for every man and woman say a Pater Noster and an Aue. De profundis, etc., cum Oremus: & Absolve quesumus, etc. The general sentence taken out of the english Festival. GOod men and women I do you to understand, The general sentence red four times in the year. that we that have cure of your souls, be commanded of our ordinaries, and by the constitutions & laws of holy church, to show to you four times in the year, in each quarter of the year once, when the people is most plenary in the church, the articles of the sentence: So that not for our default, no man, nor woman fall therein. And if any be therein fallen, he may through the help of God almighty, and all holy church, with shrift and penance, making good for his sin, uprise, and him amend▪ What cursing is. Wherefore I do you to understand, that cursing is such a vengeance taking that it departeth a man from the bliss of heaven, from housel, shrift, and all the Sacraments of holy Church, and betaketh him to the devil, and to the pains of hell without end, but if he have grace of him to amend. But therefore see, that no man, nor woman say, that I curse them: For it longeth not to me, but to show the points and the articles of the sentence of cursing. For I do you well to wit: who so doth against any of the points, that I shall show you: he is accursed in the deed doing of the Pope, archbishop, Bishop, and of all holy Church. And that god almighty give you grace, to keep you out of cursing: listen and hear, and I shall thorough the help of God the father almighty, to you then tell and show. By the authority of God, the Son and the holy Ghost, Enemies to holy church are first accursed, as most grievous offenders. and his glorious Mother and maiden our Lady Saint mary, and the blessed Apostles Peter and Paul, and all Apostles, Martyrs, Confessors, and virgins, and the hallows of God: I denounce and show for accursed all though that franchises of holy Church break or distrouble, or been against the state of holy church, or thereto assent with deed or council. And also all thoe that deprive holy Church of any right, or make of holy church, any Say fee, that is hallowed or sanctified. And all thoe that withhold the rites of holy church that is for to say, offerings, tithes, rents, or freedom of holy Church let, or distrouble, or break: that is to say, if any man flee to the Church or Churchyard: Who so him out draweth, and all thoe that thereto procure or assent. And all thoe the purchasen letters of any lords court, the process of right may not be determined, nor ended. And all thoe that the peace of the land distrouble. And all thoe the blood draw of man or woman in violence, or in villainy, or make to be drawn in Church, or Churchyard, wherefore the Church, or churchyard is interdicted or suspended: and thoe that be against right of our Lord the King: and all thoe that war sustain against the King wrongfully. And all thoe that be common robbers, rovers, or manslayers, but it be themself defending And thou that been against the great Charter of the King that is confirmed of the Court of Rome. And all thoe the false witness bear wrongly, namely in cause of matrimony, in what court so it be, ☜ or out of court. And all that false witness bring forth in right of matrimony for to destroy man or woman, or for to disherit any man of land or tenement, or any other cattle. And all false advocates, that for meed put forth any false exceptions or quarrels, through the which right of Matrimony, is fordone, or any other manner of right in stead of judgement: and all thoe that for meed, or favour, or for any other encheason maliciously man or woman bring out of their good fame into wicked, or make them for to lose their worldly goods or honour: or them put wrongfully to their purgation, of the which was none before. And all thoe the maliciously distrouble or let the right presentment of holy Church, there the very Patron should present and all that thereto procure with word or deed, or with false inquest, or with other power. And all that maliciously despisen the mandment of the king to take a cursed man fro the time, that he hath lain in cursing. lx. days, & no remedy will seek. And all those that their liveraunce purchase against the right of holy Church. And that meed take for to distrouble peace, there love should be, or charity: or strife maintain with word or deed: and till they have yielded again their meed that they took of them, they may never be assoiled. And all those that hold houses, manners, gronges of parsons, vicars, or any other man of holy Church against their will, or their attorneys wil And all thoe that any manner good movable or unmovable away bear with strength, or wrongfully away draw, or waste: of the which cursing they may not be assoiled, till they have made satisfaction, to whom the wrong is done. And all thoe that any manner of goods with violence or malice bear out of holy Church, stead or abbey, or house of Religion, which that therein is laid or done for warrandise or succour, or for to be kept. And all thoe that thereto procure or assent and all thoe that them maintain or sustain: and all thoe that have laid hand on priest or clerk with malice, but it be himself defending. And all thoe, that Sarrazens Council or help against Christendom. And all thoe that their children wrongfully father wittingly, or their children witten any other man with malice. And all thoe that wearry or slay their generations, or their children destroy with drinks, or with any other craft. And all thoe, that false money, clip or sheer them to advantage, to deceive any man with. And all thoe that false the Pope's Bull, or counterfeit the King's seal. And all thoe, that buy or sell with false measures, or false weights, that is to say, to buy with one, & sell with an other. And all thoe, that false the king's standard, themself witing. And all thoe, that any testament distrouble, or thereto procure with word, or with deed, wherefore the deeds will is not fulfilled. And all thoe that forswear them upon the holydome willing or witing for meed, or for hate for to do any man or woman to lose their worldly goods or honour. And all robbers, or rovers openly or privily by day or by night: or any man's good steal, wherefore they were worthy to have judgement. And all thoe, that withhold any man's good, that have been spered & axed for thrice in holy church, themselves witting. And all those that distrouble the peace of holy Church, or of the land: and all felons, and thou that them maintain. And all false conspirators, & all false forswearers in assizes, or in any other court. And all those that any false plaints put forth against the franchise of holy Church, or of the king, or of the realm. And all those that offerings, that been offered in holy Church, or in any other stead within the province of Caunterbury, witholden & put away in any other place against the will of the parson, or vicar, or their attorney, in the parish, that it is offered in. And all those that their goods away give for dread of death, in fraud of holy Church or to forbear their debts paying: & all those that such gifts take or thereto help, or Council, And all those that let or hinder prelate's, or Ordinaries for to hold consistory Session, or chapters, for to inquire of sins, & of excess, in good amendment of man's soul. And all witches, ☞ and all that on them believe: & all heretics, that believe not in the Sacrament of the altar, that it is gods own body in flesh and blood in form of bread: and all other Sacraments that touchen health of man's soul. And all iuglars, usurers, that is to say, that if any man or woman lend their cattle unto man or woman for any advantage to take by covenant more than their own, and if there be any such found in town or city, the city or the town should be interdicted by the old law, and nouther done their Mass, nor Sacrament used, till he were out thereof. And all thoe, that withhold tithes or withdraw their tithes witingly, or maliciously to the harm of holy Church, or tithes let to be given of the goods, which that been commanded to be given by the law of holy Church, that is to say of all fruits of yards, corns, herbs that wax, fruits of trees, of all manner beasts that be newing: of wool, lamb: & these in time of year: of swans, geese, dove's, ducks: of bees, honey, wax: of hay also as often as it neweth: of flax & hemp: of windmills, and of all manner mills: of all manner of merchandise of chaffaring men, and of men of craft. And all those that maliciously or wittingly any other withhold, the which ought to be given to holy church, and thou, that thereto procure in word or in deed. Modus fulminandi sententiam. PRaelatus Alba indutus cum ceteris sacerdotibus in ecclesia existentibus, cruce erecta, candelis accensis, stans in pulpito, pronuncient verba quae sequuntur. Which is thus in English. The manner of thundering the sentence. THe Prelate having on his Albe with the other Priests, that are in the Church, the Cross being life up, and the candles light, standing in the pulpit, let them pronounce the words that follow. EX authoritate dei, patris omnipotentis, & beatae Mariae Virgins, & 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 say. By the authority of God the father almighty, and of the blessed Uirgyne mary, and of all Saints, we excommunicate, we curse, and commit to the devil, all the aforesaid malefectoures and evil doers. Excommunicate mought they be, cursed and given over to the Devil. Cursed be they in Towns, in Fields, in Ways, in Paths, in Houses, out of Houses, and in all other places, Standing, Lighing, Rising, Walking, Running, Watching, sleeping, Eating, Drinking, and whatsoever thing they do besides. We sequester them from the thresholds and all the goods of the Church and we give them over to the Devil. And let us quench their souls in the pains of hell, as this candle is now quenched and put out, except they amend, and come unto satisfaction. Finita sententia extinguat lumen ad terrors, pulsatis campanis. That is to say. When the sentence is ended, let him put out the candle to make the people the more afraid, and ring the bells. In an old written book I find thus written. The Articles of the general sentence must be read four times in the year openly in the Church before all the people, In Popish Churches all things are in Latib besides surfing. yea and that in the mother tongue: that is to say, the first sunday of advent, and the first sunday of Lent, & Trinity sunday, and on the sunday, which is within the Octaves of the Assumption of the blessed virgin Mary. And when the Priest hath read the Articles of the general sentence, let him 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, ☞ & filii, & Spiritus sancti, & sanctae Mariae Matris domini nostri jesu Christi, & sanctorum Apostolorum Petri & Pauli, & omnium Sanctorum, & sanctorum Canonum, & nostri Ministerij, excommunicamus, anathematizamus, & a Sacramentis sanctae ecclesiae, & a communione corporis & sanguinis domini nostri jesu 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 say. By the authority of God the father almighty, and the Son, and of the holy Ghost, and of S. Marry the Mother- of our Lord jesus Christ, and of the holy Apostles Peter and Paul, and of all Saints, and of the holy Canons, and of our ministery, we excommunicate, we curse, and we sequester from the sacraments of holy church, and from the communion of the body and blood of our Lord jesus Christ, all those men or women, that are tofore named. And as this candle, which men use, is quenched and put out, so let their light be quenched and put out worlds without end, except they amend, and make satisfaction. So be it. So be it. AMEN. The priest must take heed, saith the old written book, that he read not on the foresaid sundays the general sentence at mass time after the Gospel, as certain undiscrete priests do, by this means interrupting the mass: A Caveat, but he shall read it either immediately after the aspersion or sprinkling of the holy water, or else after the procession. Hereafter followeth a treatise of the articles of the general greater curse: found among other old books at Cantorbury in the parish church of S, Paul, In the year, etc., 1562. GOod men and women, it is ordained by the council of all holy church, first of our holy father the pope of Rome, and his Cardinals, and by all his council: and sithen of all archbishops and Bishops, and by all the clergy of holy church, that every man of holy church, that hath cure of man's soul, that is to say, persons, vicars, and parish priests, should show among his parishioners four times of the year, the articles that been written in the general sentence, that is to say, the points that longen to the great curse. The one day is the first sunday of Aduente. The second day is the first Sunday in clean lenten. The third day is the sunday next after Whitsuntide. And the fourth day is the next sunday after the Assumption of our Lady. And the points must openly be taught and showed to the people, or lewd men, that they may know the great mischief and disease thereof, that no man or woman should be perished for default of learning, ne have matter to excuse 'em by. What this word curs● signifieth. Wherefore ye shoullen understand at the beginning, that this word Curse, is thus much to say, as departing fro god and all good works. Two manner of curses. Of two manner of cursing holy church telleth. The one is cleped the less curse. The lesser curse. The other is cleped the more curse. That we clepe the less curse, is of this strength, that every man and woman that falleth therein: it departeth him fro all the Sacraments that been in holy Church, ☜ that they may none of 'em receive, till they be assoiled, for right as a sword departeth the head or the life from the body: right so as to say ghostlich, Curse departeth man's soul fro god, The more curse. & fro all good works. The more curse is much worse, & is of this strength, for to depart a man fro God, and fro all holy church, and also fro the company of all Christian folk, never to be saved by the passion of Christ ne to be helped by the Sacraments that been done in holy Church, ne to have part with any Christian man. ● clerks say, that a child before that he is christened: it hath a wicked spirit dwelling within him in his soul: the which wicked spirit is halsed or conjured, or cast out of him thorough the prayer of the priest before the church door, when it shall be christened. The which sacrament of baptism is grounded in holy writ, and is beginning of all other sacraments, and was veriliche betokened in the passion of our Lord jesus Christ by water that ran out of his side from his heart, when all his blood was agone & shed for our sakes. And so by sacrament of Christening he is full made Christ's child, and he receiveth there part of the passion of Christ, and part of all the Sacraments and prayers that been done in holy church. Also he receiveth part of all good deeds, that been done among all Christian people. And if he hold meekly the covenant, that he maketh there to god: he may be sure for to have a dwelling place for ever in the bliss of heaven. But what time that he trespasseth so against the law of God, that he falleth into curse by sin, or that he is worthy to be cursed of holy church: then he is departed from God, and all good works, till he come to amendment. And he is than delivered again to the fiend of hell for to put him for his sin into the pain of hell withouten end, but he him amend & thereof be assoiled or he hence pass. And therefore there is nothing in all this world, that a Christian man or woman ought so griselich to dread, as for to fall into sin, that bringeth him into the sentence of curse: the which departeth him from God that is his father, & from holy church that is his mother. Also as holy scripture or the law beareth witness, Cursing is cleped the sword of holy church. For right as we seen, that the stroke of the sword it slayeth and departeth the life fro the body: right so the stroke of this ghostly sword, Cursing, departeth and doth away our Lord God from man & woman, which is accursed: the which Lord God is life of her souls, Note. & withouten him all her works been dead evermore after, but they have special grace of God for to amend 'em here, ere they pass out of this world. For as many Clerks proven, at the day of dumb, would our lady S. Marry, and S. john baptist, & all saints that been in heaven kneel down at once before the blessed face of almighty God: they shoullen not in that time thorough the prayer of them all deliver the soul of man or woman, that dieth in deadly sin: For trulich it were expresselich against the holy Gospel, where Christ saith thus: that he shall trulich give to every man and woman, their right there, as he hath deserved here. And if the day of dumb shall be so hard to all thoe that dyen in any deadly sin: by all reason full much harder shall it be at the time with all these, that be founden openly cursed of God and of holy Church. In this perilous way of damnation been all thilk men and women, that I shall speak of. And therefore I beseech you, and charge you for the love of god almighty and for the salvation of your souls, that ye understand well all these points. And if any of you feel him guilty in any of all, that he amend him by sorrow of heart, shrift, and penance, and that betimes. first and formest we denouncen accursed all that holy Church falsely depriven of any right or profit, that it falleth to have either by law written, or else by good custom, which that hath been holden and used of old time. And in this point fallen three manner of folk. first all thoe that stelen any Churchegoodes, in what place so that they be done to keep, or else that stelen unhallowed thing out of holy place, or things that been hallowed out of place unhallowed. And all thoe that wittingly breaken or destroyen any point of freedom that longeth to holy Church. And this is not alonely understand of the freedoms that longen generally to all holy Church, but also of other special freedoms, which that some church hath more than an other, temporal or spiritual whether so it be. The third point is, that all though been accursed, that purchasen writs or letters of any lewd court for to let the process of the law of holy church of causes that longen skilfully unto Christian court, the which should not be deemed by none other law. All though also that breaken or distroublen the franchises and the freedom of holy church. And all that been against the peace and the right state of holy church, or thereto assenten with word, deed, or counsel. And all that maliciously biriven holy church of her right, or maken holy church Lay-fee, that is hallowed and blessed. And all thoe that let archbishop or Bishop, or any other that hath jurisdiction and power by the law of holy Church that they may not visit her sugettes, or dare not use her law for to amend the souls of hem that they have to keep. And all thoe that falsely fleen away from one place to an other, that holy church may not chastise them, ne rule them as she should. Also god & holy church accursen all thoe, that lay hand in malice on priest or clerk, on man or woman learned or lewd within church or churchyard, or man or woman of Religion, but it be himself defendant, so that they may not else save himself: or else that it be in certain points, that the law giveth licence: and all that thereto procuren or mainteinen such deeds by counsel or strength. Also all yilke been accursed that drawn out any man or woman in violence out of holy Church to have succour and help, or else out of any holy place that is hallowed, but and it be in certain points, as the law giveth leave, or let them to have sustenance the while they been there. And also all thoe, that for malice or wrath of person, vicar, or priest, or of any other, or for wrongful covetise of himself withholden rightful tithes & offerings, rents, or mortuaries from her own parish Church, and by way of covetise falselyche again taking to God the worse, and to himself the better, or else turn him into an other use, than him oweth, or done him in other place after their own will, so that they be not done to the same place that they should be: or let by word or by deed any man or woman for to do her good will and her devotion to god and to holy church. For all Christian men & women been hard bound upon pain of deadly sin, not onlich by the ordinance of man, but both in the old law, and also in the new law, for to pay truliche to God and holy church, the tithe part of all manner increase that they winnen trulich by the grace of god, both with her travel, and also with her crafts, what so they be truliche gotten. Also the tith part of all manner fishes, and fowls, & beasts both wild & tame And all manner of fruits that grown out of the earth. Also all that wittingly or wilfully tithen falsely, that is to say, that given not to god and to holy church the tenth part of every winning leefully wonnen in merchandise, or in any other crafts. withdrawn only the expense and the costage that needfully must be made about the thing, whereof the winning is gotten, not tithing the winning of one merchandise with the loss of another And all though, that of the fruits of the earth, or of beast, or any thing that neweth in the year, given not the tith wholly withouten any costage. All those that falsely tythen, taken to God the worse, and holden the better to her own profit against the ordinance of Boniface sometime the archbishop of canterbury: by the which ordinance thorough out the province of canterbury should be one manner asking of tithes in this manner wise. Of all manner of fruits, of earbis of gardens withouten any manner of cost abating: of hay where ever it groweth, in great medes or in small, as oft as it neweth. Of newing, of all manner of beastial, of calf, or of lamb fro seven upward in the tenth: and fro six downward for every of 'em an half penny, but if the person or vicarye will abide till another year, and tell thilk that leaven, and take the other beast that followeth. Of wulle that is waxen: of fellis fro purification of our Lady. Of milk all the while that it dureth, as well in winter as in summer, but if they will do gree therefore to the person or to the vicary for the profit of holy Church. Of fishing, of fouling, of venison, of been, of all other good rightfully wonnen, that newen by the year. Of profit of mills, & weris of fishing no cost abate, but to the very value shall the tithe be paid. Of lesewies, communis, severelis, shall the tithe trulich be paid, after the number of the beescis or the days, as it is most profit to holy Church. All werckmen & chapmen that winnen on her crafts & on her merchandise shulen trulyche pay her tithe to God, and to holy Church. Also Carpenters and smiths, weyvers, and all other craftysmen, and all other hired men and wimmen shulen tythen of the they gotten, but if they wulle give any certain therefore to holy Church at the persons or vicaries wil Also of fowls, of calves, of pigs, of geese, of hens, of flax, of hemp, of corn, and of all that neweth by the year. Also of shriding of trees, and of all manner of underwoode woxing or hewed. Also men of holy church mown curse by name hem that wolen not pay her tithes, as it is written in many places of the law of holy Church. Also all thoe been accursed by all holy Church, that breaken or disturben the peace & the unity first of the king, and afterward of the realm, by power or by counsel, by word, or by deed, or else by any other manner to cast, or imagine his death, or any other traitorie to him, or to the realm. And all though, that falsely withholden his heritage, or any other right, that him oweth lawfully to have. Also all thoe that given meed, or else taken any manner gifts for to let or distrouble the peace, for to procure and make strife and debate among Christian people, where love and charity should be in any degree either more or less. Also all thoe that falsen or counterfeyten the Pope's Bulls, or his sealis, or any other seal authentic. And all the wittingly usen such false letters purchased or counterfeited. And all thoe that falsen & counterfeten the king's seal, or the king's money, or clippen it, or maken it less, or thereto assent because of winning Also all the falsen the king's standard, or usen any false weights, or false yards or elnes, or any false measures, that is to say, to buy with one & sell with an other for to deceive the common people. And all false conspirators, & beginners of false quarelis, & helpers thereto. And all the falslishe forsweren them upon the holydom, and yet known well that it is false, when they begin to swear, namelishe in quests, or in assisies, or in any other false causes. And all thilk that hiren such men, or maken to be hired, or procuren, or mainteinen thereto, or teachen hem thereto by word or by deed, for to make a man lose his good. And all that let true cause or lawful matrimony, or heritage, or any testament, to be discussed and ordained. And all thoe, that for hate or for winning maken men lesen her cattle maliciously before any domesman in willing of vengeance. And all that purchasen writs to outlaw any man unwittingly in another shire than he wonith in, all that pursuen such writs, or procuren thereto, or given counseile, consent, help, or favour, or else have firm or stable such writs in her name purchased. In self doing or consenting, they fallen into the great curse. Also all false advocates, that allegen any false exceptions or quarrels in cause of matrimony: and all that let rightly Matrimony. And all thilk procurators or advocates, or other men of law of holy church, the which in plea of Matrimony, or any other cause maken exception or delays wittingly, with advisement, for to destroy, let or tarry a true cause, that it may not be holp, discussed, & ended after the right process and course of law. And all that maken privilich wedolck in church or in chapel withouten banes asking lawfullich and solempnlich agaenst forbidding of holy church. And all thoe, that for winning of friendship, or for kindred, or for love, intermeddle with such pretty wedlock. And all thoe, that for wrath, or hate, or meed, or any other encheason falsely do slaunderens, or diffamen any man or woman, so that they been brought out of her good fame into wicked name: or make 'em to lose her worldly goods, wherefore they han need to purge 'em by that law. And all thoe, that stelen, or distrain, or falselich withholden charteries or testaments that longen to other men, wherefore they lesen her heritage, or any right, that they shoulden have by law. And all thoe, that let or distroublen a testament or the last will of man or woman lawfully made, although they be dead, of the things that were their own, and that they might rightfulliche make a testament of, and skilfulliche biqueth: and all that let the fulfilling of any rightful testament and all that withholden the goods, so that the deeds will skilfully may not be performed. And all thoe, that been sworn and charged by executory, and fulfyllen not the deeds will, as her charge asketh. And all that let the kings writ, cleped a Significavit, that is to maken 'em that been accursed after forty days to do 'em to prison, and though that procuren her deliverance unrightfulliche, before they be buxum to holy church. Also lewd men that intermeddle with offerings in churches or chapels against the will and the leave of him that it longeth to. And all secular justices or judges that been in offices, and han the law to keep, when they be proved and required to do her office in helping of the people that han suffered wrongs and harm, but if they do rightfulness and truth by her coming, be they learned men or lewd: else they been accursed. And all thoe, that ben wedded together against the law of God and of holy church in degrees that been forbidden, as in consanguinity, or in affinity, or gossibred. And all that been professed in any religion, and broken out of her order, and become wedded men or women. Also priests that been within holy orders, & forsaken her order, and be comen wedded, and all that procuren, helpen, or assenten thereto. And all that known in matrimony, when it shall be made, any great default or letting, but if they by some way do holy church to know it. And when any church or chapel is suspended or interdicted by law, they been accursed openly that constreynen any priest for to sing therein, or by ringing of bells, or by any other way maken 'em to hear mass, that been openliche accursed by name. And also when any man of holy church by commission doth out of holy Church, or curseth any man or woman, and nameth him by name on holy church behalf, that he go out of the Church while mass & god's service is in doing: but if he do his bidding, he is accursed. And also all that maynteynen hem, or bidden hem, hold them still in the church: and none of them may be assoiled but by the court of Rome. And all that her goods given in dread of death in fraud of holy church, or to forbarre her debts: and all thoe also that such gifts taken, or councelen, or helpen thereto, been accursed. Also all thoe that let Prelates or Ordinaries, or Chapter, for to inquire of sin there need is for help or health of man's soul. And all thoe, that against the law of holy church byen or sellen any benefice of holy church, And all that byen or sellen holy orders, or falsely stelen 〈◊〉 thoe been accursed, that maken any ●ate or plea in the patronage, wherethorowe the very patron is let of his right. And all that breken any point of the King's great Charter, or else any point of the Charter of the forest, in which been written the freedoms of this land, the diverse Kings han granted both to learned & to lewd. In the great Charter been contained xxxv points: and the Charter of the forest comprehendeth xv. points, ut in tractatu vocato, Pars oculi in prima part, et in tract, vocat, Regimen animarum, in prima sui part plenius continetur. Also all men and women, that which in peril of death been assoiled, or in any other perils, of him that hath not power by law out of peril of death to assoil 'em assoon as they be recovered, but they take absolution of him that hath power to assoil 'em: they turnen again, & been in the same curse as they were before, & worse for● unbuxumnesse. All that been open lechouris, open advouteris, common women, & all thoe that wittingly and quietly defend them, that they be not punished by the law after monishing upon pain of cursing, that no man let them house to hire, ne receive 'em into her house, after the time that they be known. Also all that comynen with hem that been accursed in eating, drinking, in receiving, in helping, in favouring, but only in hope to bring 'em to amendment. And all Okereris, and usureris, that is to say, if man or woman lend good or cattle to her neighbour for to take advantage for her lending: and thoe that it maintain, & assenten to such giving or taking or filling the dearer therefore. And if there were such one in a city, the city should be interdicted, and no mass, ne sacrament done therein, till he were out of the city. And all thoe the maken, when usury is taken, that it be not restored again. And all that believen on witchcrafts, or usen it. And all that wilfully sleen himself, or else any man, woman, or child: and all witches, and all that on witchcraft believen, maynteinen, or usen, Also all that heresy maynteinen or sustaynen, and all heretics that believen not in the sacrament of the altar, the which is Christ's own body, his flesh and blood in form of bread: and in other Sacraments of holy Church that touchen health of soul. And all thoe women that distroyen her own children, or any other woman's children with drinks, or with any other witchcraft, either work unleeful. And all the fadrens her children wrongfulliche on any man for malice or covetesie. And all that her children wilfulliche sleen or casten away, or leyen at churches or Church doors, or at hospitals, or in fields, or in high ways, or leaven her children christened or unchristened and goen away from him, and forsaken hem. And all thor, that offerings that been offered in holy Church, or in chapels, or in oratory's, or in any other stead within a parish, with holden or putten away into other places against the will of the person, vicarye, or curate, but if they be privileged. Also john Stratford sometime Archbishop of canterbury, having regard to much harm of man's soul, ☜ Wake. and default of devotion thorough villainy and sin that weren used & done about dead bodies ligging up, & yet is used about in many places, or the body be borne to church: there that sometime weren used and ordained about a corpse for holy prayers for the soul: now it is forbidden by constitution upon pain of the great curse, that no man undirsong or take any folk into his house, where the dead bodies been watched, to make any manner plays, but pray for the soul. And all that there ought else done, or thither comen, than to bid for the soul they mown dread of the same curse. And all the usen simony, or given, or undersongen in way of simony. All sacrilegiers, that is to say, all the wrongfulliche done away any thing hallowed, or given to holy church ligging to be kept, where 〈◊〉 it be: or that any thing with violence bear out of holy church & all that this procuren or assentem. Also all thoe, y● done in holy church, or in holy place any foul sin, wherefore it hath need to be newly hallowed or reconciled. Also all thoe that withholden any man's good unjustly wittingly, that hath been axed openly in holy church three times. And all that in violence lain hand or drawn blood on father or mother: and that is to understand both of bodilich & ghostlich, but it be himself defendant. And all that helpen the Saracens against Christian men in war of arms, or in any other thing. Also all thoe that letters purchasen in any lords court, that no process of right may be determined, ne judged in holy church court. Also all thoe the blood drawn of any man or woman in violence, or in any other villainy in church or in the churchyard, where thorough the church or churchyard is interdicted, polluted, or suspended. And all robbers & rovers by day or by night, that any man's good stelen, for the which goods a man or woman were worthy to hear judgement. And all those that out of houses of holy church, granges, personages, or vicaries, or any maneries of men's of holy church against her will or her keepers will any manner of goods with violence beren out of holy place, church, or abbey, or any house of religion, which weren left there for sickerness or succour for to keep, & all that thereto assenten. Also all thoe that withholden a widow her right, or her dowry after her husbands death, or taken her good wrongfully. All that procuren or given leave or commandment any other to flea, or to maim, or to beat, or by any other way aggrieve any Ordinary or judge of the law in body or in goods. All these aforesaid, been accursed with the greater curse. Et cetera. Many other points also longen unto this great sentence: but I trow to God, it be no need to rehearse here no more. Et sic finitur. BUt thorough authority of our Lord God almighty, & our Lady S. Marry, and all Saints of heaven, of all angels, or Archeaungells, patriarchs and Prophets, Evangelists, Apostles, Martyrs, Confessors and Virgins, also by the power of all holy church, that our Lord jesus Christ gave to S. Peter: We denounce all thoe accursed that we have thus reckoned to you: And all thoe the maintain 'em in her sins, or given 'em thereto either help or council, so that they be departed from God and all holy church, and that they have no part of the passion of our Lord jesus Christ, ne of no Sacraments that been in holy Church, ne no part of the prayers among Christian folk, but the they be accursed of God and of holy church fro the sole of their foot unto the crown of her head, sleeping and waking, sitting and standing, and in all her words, and in all her works: and but if they have grace of GOD for to amend 'em here in this life, for to dwell in the pain of hell for ever withouten end. Fiat. Fiat. Do to the book. Quench the candle. Ring the bell. AMEN. AMEN. Here follow certain fragments of papistry. WE have tofore heard, where we entreated of the lords supper, how the Pope Innocent the third ordained, that the mystery of Christ's body, otherwise called the sacramental bread, should be kept in churches continually under lock and key, to the intent to be in a readiness at all times: least, sayeth he, they that are sick, should want the spiritual comfort in the troublesome time of death. Reasons why the sacramental wine is not reserved in churches, as the sacramental bread is. Some curious fellow peradventure will here demand why the sacramental wine is not also reserved, and hanged up as well as the bread, seeing Christ gave this general commandment, and said: Drink ye all of this. To this question answereth Guilielmus Durandus, saying: The blood of Christ is not reserved and kept for diverse causes. The first is, because wine, which is liquid, may easily thorough negligence be spilled. The second is, because that by the chalice, which is on Maundye thursday received, the end of the old law is understanded. The third is, because the body that is reserved is not without blood. The fourth is, that in the the blood is not reserved: it is declared, the the old sacrifice ought to cease. For the bread signifieth the new testament: but the wine signifieth the old testament. To make evident pr●se of this matter, the Lord, when he ha● drunk said: Consumatum est. It is finished. Therefore the chalice is received, and the bread is reserved: because the law hath now his end, & the Gospel hath his beginning. The fift cause is, because Christ at the lords supper said: verily I say unto you, I will not from henceforth drink any more of this fruit of the vine, till I drink that new in the kingdom of my father. He spoke not of the body, or of eating. Yea we find, that afterward he did eat part of the broiled fish, and also of the honey comb: but we do not find that he ever drunk after, Durandus, in Rat. di. off. Lib. 6. Cap. 79. No body or Corpse ought to be buried in the Church, Burial. or nigh unto the place, where the body and blood of the Lord is made, but the bodies of holy fathers, which are called Patroni, that is to say, defenders, which thorough their worthy and noble acts defend all the country: Again, Bishops, and abbots, and worthy Priests, and lay men which be of most high holiness. As for all other, they ought to be buried about the church, as in the yard, or in the porch, or in the voltes and such like places as are nigh unto the Church. Durandus. in Ratio. di. off. Lib. 1. When any Church is to be hallowed: The order of hallowing churches. this order must be observed. first all the people must depart out of the Church, and the Deacon must remain there only, having all the doors shut fast unto him. The Bishop with the clergy shall stand without before the Church door, and make holy water mingled with salt. In the mean season within the church there must be set up xii candles brenning before xii. crosses, that are appointed upon the church walls. afterward the bishop accompanied with the clergy & people, shall go thrice about the church without, and the bishop having in his hand a staff with a bunch of Ysope on the end, shall with the same cast holy water upon the church walls: and at every time the bishop shall come unto the church door & strike the threshold thereof with his Crossierstaffe and say. Tollite portas Principes vestras, et eleuami●i portae aeternales, et introibit Rex gloriae. That is, Lift up your gates, O ye Princes, and be ye lift up O ye everlasting gates, & the King of glory shall enter in. Then shall the Deacon or minister that is within, say: Quis est iste Rex gloriae? That is: Who is this king of glory? To whom the Bishop shall answer, and say: Dominus fortis et potens: Dominus potens in praelio. That is: It is the Lord strong and mighty, even the Lord mighty in battle. At the third time the Deacon shall open the church door, and the Bishop shall enter into the church accompanied with a few ministers, the clergy and the people abiding still without. Entering into the church, the Bishop shall say: Pax hui● domui. That is: Peace be unto this house. And afterward the Bishop with them that are in the church shall say the tyranny. These things done, there must be made in the pavement of the church a cross of ashes and sand, wherein the whole alphabet or Christ's cross shall be written in Greek and Latin letters. After these things the Bishop must hallow an other water with salt, and ashes, and wine: and consecrate the altar. afterward the twelve crosses that are painted upon the church walls, the Bishop must anoint them with chrism, commonly called, Cream. These things once done, the clergy and the people may freely come into the church, ring the bells for joy, etc. Ibidem. Holy water properly even of her own virtue hath power and strength to expel and put out devils. The virtue of holy water. And therefore it is said in the conjuration thereof: That it may be made a conjured and be witched water to chase away all the power of thee nemye, yea to pluck up that same enemy even by the very roots, etc. Ibidem. The manner and order of consecrating or hallowing altars, The order of hallowing altars. is this. First the bishop must begin, Deus in adiutorium meum intend. Secondly, he shall make holy water, thirdly at the four corners of the altar he shall make four crosses with holy water. Fourthly, the Bishop shall go seven times about the altar: and seven times he shall wash the table of the altar, or altar stone with holy water, having the holy water sprinkle made of Ysope. The church also shall be sprinkled again with holy water: and whatsoever holy water doth afterward remain, shall be poured out beneath at the altar. fifthly in the four corners of the Sepulchre, wherein the Relics are laid, the Bishop shall make four crosses with the cream: and the Relics shall be laid up in a bag with three grains of Franckencense, and put again in the Sepulchre. Then shall there be made in the mids of the Sepulchre, a table with the sign of the cross. Sixtly, the stone, which is called the table, shall be made meet, and laid upon the altar: and being so made meet, the Bishop shall anoint it with oil in five places: and likewise shall he afterward do with the Cream, as it is said of the oil. The Bishop also shall confirm the altar in the forehead or forefront with a cross of cream: and shall burn frankincense upon the altar in five places. Afteral these things be done, the altar shall be covered with fair clothes: And the priest may now lawfully sing mass upon it, when he will. Ibidem. The apostolic See, as Anacletus the Pope sayeth, The pope's power. is the head and the hanggell (Cardo) of all other Sees. For as the door is governed by the hanggell: so are all churches governed and ruled by the authority of that See. And therefore they are called Cardinals, because that by them the whole church is governed, sicut ostium per cardinem, as the door by the hanggel. The prelate of the see is called Papa, that is, father of fathers, namely, the universal bishop: for he is the prince, lord and ruler of the whole church universal. And he is called Apostolicus, because he occupieth the room of the prince of the Apostle. (Peter). He is also called Summus Pontifex the highest bishop, because he is the head of all bishops, from whom they, as membres from the head, descend: and all receive of his fullness, even so many as he calleth in partem solicitudinis, non in plenitudinem potestatis into part of the careful travail, but not into the fullness of power. He is the Melchizedech, whose priesthood far excelleth all other. The pope is Melchizedech. Guili. Durand. In R at. di. off. Lib. 2. In the administration of the Sacraments, some, spiritual sanctification is given, thorough the blessing or consecration of the garments, of the water, and such like. Ibidem. priests when they are ordered, take of the bishops hand a chalice with wine in it, & a paften with the host, or singing cake, that by these instruments they may know, that they have received power to offer up unto God propitiatory sacrifices, even the body and blood of Christ. In consideration whereof, when the bishop giveth these things unto them, he saith: Take power to offer sacrifice unto God and to singmasse both for the quick and the dead in the name of our Lord. There is great difference between bishops and priests. For albeit there are six things, which commonly pertain unto all priests, that is to say, to catechize or teach, or baptize, to preach, to make gods body, to losen and to bind: yet belong there specially unto the bishop nine things: that is to say, to order clerks to bless virgins, to consecrate bishops to lay on hands, to hallow churches, to put down them that are to be degraded, to celebrate synods, to make crisme, to hallow vestments or vessels. There are other things also, which appertain unto the office of a bishop, as to confirm children, to give the solemn blessing before the Pax, & such like. Ibidem. When the priest pronounceth these words of Christ, Hoc est corpus meum. Hic est sanguis meus. This is my body. This is blood: the bread and wine are converted and turned into flesh & blood, with the power of the word wherewith the word was made flesh, joan, i, Psa, cxlviii▪ Gene, nineteen, Exod. seven, joan, two▪ & dwelled among us: wherewith he spoke, & it was done: he commanded, & they were made: wherewith he changed a woman into a pillar of salt, & turned a rod into a serpent: wherewith he changed the fountains into blood, & turned the water into wine For if the word of Helias could bring down fire from heaven: shall not the word of Christ then be able to change bread into flesh? verily it is a greater thing of nothing to make that is not, than to change that, which already is, into an other thing. Yea it is a greater thing without all comparison, that God is made man, and yet continueth still God, than the bread is so made flesh that it ceaseth to be bread. That was once done by incarnation: but this is continually done by consecration. At the pronouncing therefore of the words of the bread is by the mighty power of god transsubstantiated & changed into the substance of flesh. The divine & material substance of this sacrifice is the word, which joined unto the element, maketh a sacrament, as the word united to flesh maketh christ man. Miracles. This man for lack of scripture to prove his popish transubstantiation, fleeth to carnal reasons & fleshly similitudes, as all other papists do. For it is to be noted, that in the body of christ (he speaketh of the sacrament) xi. miracles are considered, of the which no evident reason can be rendered and showed, although reasons made by similitudes may serve for this purpose. The first is, the bread & wine are turned into the substance into the body & blood of Christ: whereof we already showed certain reasons. another reason also serveth for this purpose. For both corporal meat & drink is made flesh and blood by the means of nature, It followeth therefore much more strongly, that the self nature, that is to say, God is able immediately to make, the bread should be turned into his body, and the wine into his blood. A wise reason and a cupstantial. The second miracle is, that the bread is daily transsubstantiated into the body of God, & yet there is no augmentation or increasing in God. Reason proveth this thing to be true. For all though I know any secret matter, which I publish to many: although all they thorough my declaration know it: yet in me alone or in my mind there is never the more augmentation for all this. The third miracle is, that the body of God is daily received and eaten, & yet is there made no dimunition or losing thereof. The reason. If a thousand candles be lighted at my candle, yet is there never the less light in my candle The widow of Sarepta also did eat & yet was there never the less meal in her pot nor oil in her pitcher. 4, Reg. iiii. The fourth miracle is, that the thing which is indivisible and can not be divided, is notwithstanding divided & remaineth whole & perfect in every part of the sacrament. This is proved by reason. In a glass, wherein any thing is represented & showed, although it be divided by parts, yet in every one of them is the same thing represented. The fift miracle is, that the body of God taken & received of the wicked, is not defiled. The reason is this. For neither is the sun shining upon filthy places defiled, or made any thing that worse. The sixth miracle is, that the body of Christ, which is the meat of life, bringeth death to sinners. Reason proveth this to be true. For those meats, which are good & wholesome, as capons & good wine are hurtful to them that are sick & feeble in body. The seventh miracle is, that the body of Christ being received of the priest, or of any other, the mouth of the receiver being shut, is taken up into heaven. Reason proveth this For Christ came out of the body of the virgin uncorrupt. He rose also out of the grave being shut. Again, he came into the house, where the Disciples were gathered, the doors being shut. The eight miracle is, that although the body of Christ be in comprehensible, & cannot be measured, yet it is contained in so little an host. This may be proved by this reason. Theapple of the eye, which is very little, comprehendeth a great thing. The ninth miracle is, that one & the self same whole body is in diverse places, The ●biqu●●ty of christs body. and is received of diverse at one time. The reason. For the word of man also once uttered & spoken according to the nature of the voice, is all whole together in the ears of diverse. Moreover he that made the body & the place, maketh both to be in the one, as he willeth. Again, the Moon & the Sun, & the light are in diverse places, & are seen of diverse. The tenth miracle is, that the bread being transubstantiated & turned into the substance of the body of Christ, the accidents of the bread do remain, The monstrous and unreasonable doctrine of transubstantiation. Fabula sin● capite, that is to say, the weight, the colour & the savour. To show a reason in this behalf by any similitude we can not. The eleventh miracle is, that under the kind of bread both is, & is received the body & blood of Christ, yea whole Christ. Likewise under the kind of wine is received both the body and blood of Christ. The reason is this, Although at one dinner I eat both before I drink, & after yet am I not counted to dine twice Durand in Rat. If it be demanded, what it is that the mouse eateth when she knaweth and biteth the sacrament: or what is consumed to ashes, when the sacrament is burnt. Pope Innocent the third answereth and saith: even as the substance of bread is miraculously turned & converted into the body of our Lord, An homely shift and a soul. when it beginneth to be under the sacrament: so likewise after a certain manner miraculously it returneth and cometh again, when the same body ceaseth to be there not that that substance of bread cometh again, which was turned into the flesh of Christ, but in the stead thereof an other thing miraculously is made, although such accidents might be without a subject and so eaten. Guilielmus Durandus. In. Rat. di. offi. Libro. 4. Both the good and the evil eat the body of Christ: Corin. xii. but the good unto salvation, the evil unto condemnation. For except the evil also did eat the body of Christ, the Apostle would not have said: He that eateth unworthily, eateth his own damnation, because he maketh no difference of the lords body. Ibidem. But what becometh of the body of Christ, when it is received and eaten? It may be answered: That if the corporal presence be sought, it must be sought in heaven, where Christ is sitting on the right hand of God. Notwithstanding for a time he did exhibit his corporal presence, that he might provoke & allure the Communicantes unto the spiritual presence. Therefore when the sacrament is held, tasted, and eaten: Christ is corporally present in sight, in touching, in savour. And so long as the corporal sense is affected, the corporal presence is not taken away. But after that the corporal sense in receiving faileth: the corporal presence is no more to be sought, but the spiritual presence is to be retained. For when the dispensation is ended, Christ goeth from the mouth to the heart. For it is better that he goeth forth unto the mind, than that he should go down unto the belly. For he is not the meat of the flesh, but of the soul. He cometh to be eaten, not to be consumed: to be tasted, not to be incorporated. He is eaten with the mouth, but he is not digested in the stomach: he refresheth the mind, but he goeth not out into the draft. Ibidem. The host is lifted up of the priest at mass, Why the host is lifted up above the priest's head Phil, two, Rom, x, that the people not coming before the consecration, but by this knowing that it is done, may fall prostrate upon the ground & worship Christ, which is come down upon the altar, according to this saying of the Apostle: In the name of jesus let every knee bow. etc. Again, that they should honour him with heart & mouth, as the apostle saith, with the heart it is believed unto righteousness, but with the mouth confession is made unto salvation, Ibidem. Although under the kind of bread, the blood is received with the body & under the kind of wine, the body is taken with the blood: Amonstrous kind of doctrine. yet after the mind of pope Innocent the third, neither the blood under the kind of bread, nor the body under the kind of wine, is drunken, or eaten. For as neither the blood is eaten, nor the body drunken: so is neither of them under the kind of bread drunken, or under the kind of wine eaten, although it may seem a matter to be granted, that the body in drinking, and the blood in eating, is received. Ibidem One & the same, Chebbiquity of christ●● body. both them & now, both here & there is sacrificed of all. He is whole in heaven, he is whole on the altar also. He both sitteth on the rights hand of the father, & remaineth under the kind of the sacrament. Ibidem. These consecrations are made with the sign of the cross. The sign of the cross helpeth forward transubstantiation ☜ For thorough the virtue of the cross & of the words, transubstantiation of the natures (of bread and wine) is made, As water can not be consecrated without wine, so likewise can not wine with out water be transsubstantiated, & turned into the substance of Christ's blood. For out of Christ's side flowed both blood and water. Ibidem. This is to be noted, What is to be done if god's blood be frozen in the chalice, the if the wine be frozen in the chalice, the priest must so long breath upon it, till it be melted, & the Use dissolved. If it can not be done so, let him put fire unto it. He that hath communicated if he may conveniently and without hurting of nature, An h●e point in a low house. i Corin. two. Titus, i. he ought to abstain from spitting. Notwithstanding after a convenient time he may spit, so that he spit there, where the spittle may not be trodden upon. For a spiritual man judgeth all things, & he is judged of no man. And all things are clean to them that are clean. Sacraments justify after the doctrine of the papists. This is the difference between the sacraments of the law & of the Gospel, that the sacraments of the law, signified only: but the sacraments of the Gospel do both signify and justify. Ibidem. How the sacrament is to be eaten. The sacrament may not be chawed as other meat is, but it must be torn with the former teeth and made soft, with the tongue discreetly, moderately and softly, that no parcel thereof clean to the teeth, which peradventure afterward it might chance to be cast out by spitting or hemming. Ibidem. It is to be noted, that whosoever will receive the body of Christ, he must be ●asting from all corporal meats. For seeing that the souls are spiritual and immortal, they ought first of all to receive the nourishments of everlasting life. Ibidem. The oblations of the Mass because of the excellency of so great a sacrament, The mass excelleth all praises done to god which is made in it, is above all other praises, and it is a praise by itself, neither is it comprehended under the number of other prayers. Durand. In. Rat. di off. Lib. 5. That blessed virgin is the very loadstar. Mary leadeth to heaven. For if we, which are in this world, will praise her worthily, she will lead us unto the heaven of salvation. The blessed Virgin also is to be praised and prayed, Prayer unto mary the Virgin that she will make us that are cold, warm in charity thorough the Son Christ whom she brought forth. In the church nothing is to be song or red, but that is canonized, autorized, approved, and expressly set forth, or at the least suffered of the holy Church of Rome. So long as we live in this world, we are set in a slippery place, Suffrages of saints. and are impugned of devils. Therefore have we always need of the Suffrages, helps, intercessions and meditations of saints. To eat before the hour of eating & before mass be ended and done in Fasting. appointed and necessary fasts: the holy Canons do affirm that it is deadly sin. Rat. di off. Lib. 6. Crosse. The cross, which is made on our forehead, is our banner, wherewith we overcome the devil. For there is none other sign made, but the cross, that in this sign alone, the devil knowing that he is overcome, may shake for fear & flee. Although a simple priest may minister unctions or annoylinge, Confirmation or smering of the infant's forehead, yet this anointing of the children in the forehead, when they be bishopped, none may give, but the high priest, that is to say, the Bishop▪ For it is red of the Apostles alone, whose vicars the bishops are, that they by the imposition of hands gave the holy ghost. The great virtue of confirmation. In the confirmation or bishopping of children, the fullness of the mystery of the whole Christian religion is made perfect. In baptism remission of sins is given by the holy ghost. But here the holy ghost is called upon to come, that he may vouchsafe to come down and inhabit the house, which he hath sanctified. And the holy ghost is poured upon the child at the invocation of the bishop. Therefore saith Pope Vrban. By the imposition or laying on of the bishops hand, the holy ghost is given, whereby a faithful heart is made wide & open to receive wisdom & constancy, that a man may be a full and a perfect Christian. The bishop in bishopping children doth two things. first he anointeth the young child in the forehead. Secondly, he striketh him on the face. The anointing signifieth the increase of grace, Note. that he should be bold to take those things in hand, which pertain unto the faith. He striketh him on the face, to put him in remembrance that he should not from henceforth be ashamed or afraid to confess the name of Christ. As though the Bishop should say to the person confirmed: Be so strong, valiant, courageous & stout in the faith of Christ, & in the confession of the same, that whosoever shall thus strike thee, or any otherwise seek to displease or hurt thee, because thou confessest the faith of Christ, thou notwithstanding be not abashed at all these things. For they that are stricken, are wont to be abashed. Rat. di. off. Lib. 6. Among all the saints, the glorious Mother of God, Marry our intercessor Mary the perpetual Virgin is the chief & principal. We ought at all times to have her in remembrance, which without ceasing maketh intercession for us sinners unto her Son. Durand. in Rat. di, off. Lib. 7. There be iii degrees of the souls departed: some be Valde bonae, marvelously good. Three degrees of souls. Some are Valde malae, marvelously evil. Some be Mediocriter bonae, meanly good. Now note that the suffrages, which are made in the churches for the dead, that are marvelously good, are thanks gevings: Souls marvelously good. For those ●oules that are perfectly good when they depart from their bodies, fly streyghtwaies unto heaven, neither have they any need of our help. For the souls that are marvelously evil there are also done certain consolations after a sort. Souls marvelously evil, For our helps do not profit them: because their souls go straightways down unto hell. For the souls that are meanly good, which are in purgatory, there are expiatory sacrifices, Souls meanly evil. wherewith they may be relieved and helped. For the souls that are meanly evil, which are in hell, there are also propitiations or mitigations of their pains. For after the mind of Austen, whom our prayers & good deeds profit, either they profit them that they may have full remission of their sins, or else that their damnation may be the more tolerable. Ibidem. The dead, Souls in purgatory know what is done for them in this world. which are in purgatory, know the suffrages that are done for them four manner of ways. first, by divine revelations: that is to say, when God doth show it unto them. Secondly, by the manifestation or showing of the good angels. For the angels, which are here always with us, & consider all our acts and deeds may as a man would say in a trise go down unto them, & tell them out of hand. Thirdly by the declaration of the souls, which depart hence. Fourthly, by experience, as when they seal that they are delivered from their pains. Moreover we must know, that the dead, which are marvelously evil, know not, what is done of them that live, but even so much as is permitted and suffered unto them for to know. Likewise they that are meanly good, remaining yet in the fire of purgatory, which have not yet the fruition and sight of God, know not, but even so much as is permitted unto them to know by any of the aforesaid ways But the dead, that are marvelously good, Souls in heaven know what is done here which already enjoy the sight of God's Majesty, know cetaynely what is here done, according to this saying of S. Gregory. Quid est quod nesciant, qui videntem omnia vident▪ That is to say. What is it that they know not, which set him that seeth all things. Ibidem. give the glory to God alone. ¶ Imprinted at London by john day dwelling over Aldersgate beneath saint martin's. September. 30. ¶ Cum privilegio Regiae Maiestatis, per septennium.