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YALE UNIVERSITY
^> LIBRARY ^

THE

REFORM OF ENGLAND

DECREES OF CARDINAL POLE,

LEGATE OF THE APOSTOUC SEE;

PROMULGATED IN THE YEAR OF GRACE 15.56.

TRANSLATED FROM THE ORIGINAL ALDINE EDITION, AS PUBLISHED AT
ROME IN 101,2,

BY HENRY KAIKES, M.A.

REGISTRAR OF THE DIOCESE OF CHESTER.

AN INTRODUCTORY ESSAY ON THE CHARACTER AND TIMES
OF THE AUTHOR.

CHESTER: A. D. 1839-
PRINTED BY R. H. SPENCE, EASTGATE STREET ;
AND SOLD BY \V. H. DALTON, BOOKSELLER, COCKSPUK STREET, LONDON ;
BOULT AND CATHERALL, AND SEACOME, BOOKSELLERS, CHESTER.

INTRODUCTORY PREFACE,

THE TRANSLATOR.

PREFACE

At .1 time like the present when Popery is everywhere activp, and in some
parts of our land decidedly successful, and on the increase ; when she has even
shewn a sisterly desire to cleanse the Church of England from some of her
imperfections and defilements, the dross of her temporal endowments, and the
polluting connection with a Christian state: and when the Protestant Dis
senters from the perusal, as we must suppose, of the history of past ages, no
less than hy the example of the pious founders of their several sects, have been
induced to place implicit confidence in the liberal intentions of the Romanists,
with respect to the cause of true religion generally, and the Reform of the
Church of England in particular ; the work of a Popish Prelate and Cardinal of
the sixteenth century, on the subject of the Reform of tbe Church of England,
is calculated to excite no little interest. And when it shall appear that the
author, unlike most speculative Ru.. mers, enjoyed the rare felicity of being
the principal agent in carrying his own plans into execution, curiosity is
naturally heightened, and we are anx ous, bv comparing thc objects of this
Reform with the means adopted for carrying it into execution, to form some
estimate of the motives that then actuated the leaders of that faith, and which
may not unfairly be supposedto guide their descendants of the present day
in .imilar undertakings.
Such an insight is afforded us by the work now submitted to the reader,
being a collection of the decrees promulgated in 1556, by Cardinal Pole, for
the Reform of the Church of England ; and which his high functions of
Legate of the Holy See and Prime Minister to the Queen, placing him at once
at the head of the Church and State, enabled him to carry systematically and
completely into effect.
Henry "VIII. had rather destroyed tbe Papal dominion in this country than
established anything else in its place. Hi6 amiable and short-lived son was
the real founder of the Protestant Church of England. From the chaos oi
conflicting opinions and practices prevailing through the land he i'ormed a
Church, in doctrines purely scriptural, and in its ceremonial retaining only
such antient rites and observances as are authorised or not forbidden by scrip
ture, and which were at the same time agreeable to the taste and manners ci
the people.
Auspicious as were these circumstances, the Reformation had still to contend
with many and great difficulties. Among the greatest of these might be
numbered the gross ignorance of the lowpr classes, which rendered the appeal

vt. PREFACE.
to scripture almost nugatory among a people who could not read, and in an age
when books were still scarce even among the higher orders.
Added to this, the poorer classes, in the neighbourhood of the great ecclesias
tical establishments that had been suppressed, and whose eleemosynary duties
had not yet been supplied by any system of parochial relief, felt keenly the
loss of the indulgent landlords and resident benefactors, whose charities had
not passed with their possessions to the lay usurpers.
While such causes operated to retard the progress of the Reformation among
the mass, and even tended to excite a prejudice against it, there can be no doubt
that the recollection of the blood-stained tyranny, the arbitrary innovations,
and profligate sacrilege of Henry, was associated in the minds of many with
the great religious change effected in his reign in a manner extremely dis
advantageous to the latter. And the false step taken by some of the Protestant
leaders in espousing the cause of Lady Jane Grey, involved the whole body in
the suspicion of having aimed at a change in the succession at once uncon
stitutional and calculated to advance their own interests.
Yet in spite of these many and great obstacles, Protestantism was undoubtedly
making way both in the heads and hearts of the nation. An overwhelming
majority of the educated classes were ranked on the side of the Reformation,
as also were a large proportion of the masses through the southern and eastern
parts of the country, and in the large towns. And few things are calculated to
give a more striking proof of the immense power vested in the Crown at that
epoch, or of the vigor and decision with which it was exercised, than the great
change in the national religion brought about by Mary at her accession,
decidedly as that change must have been opposed to the convictions and
wishes of the higher and middling classes.
This retrograde movement towards Popery, which Mary Tudor urged on
from the moment of her accession to power, and which terminated in the tragic
scenes of 1555 and 1556, is one of the most interesting circumstances in the
annals of our country, and merits equally the attention of the constitutional
and ecclesiastical historian. As illustrative of the motives, nature, and object
of this reaction, the translation now submitted to the reader was undertaken.
And as the original work must always be considered a part, and an essential
part, of the records of that eventful epoch, it is hoped that the following pages,
being the first English translation of a scarce Latin work, may be acceptable to
the public, as rendering the curious if not valuable matter of the original
accessible to a wider circle of readers.
With respect to the style of the translation, Some apology should be made
for the very bald and unadorned character of its execution. B is otrongly
felt, that, in the translation of a work at once controversial and legislative, it
would have been in the highest degree unfair, even in a single instance, to

PREFACE. vn.
sacrifice the exact meaning of the author to any happier turn of expression,
or to veil the precision of au enactment hy any paraphrase, however graceful
in our own language. While the want of elegance in the Latinity and technical
stiffness of composition of the original, made the resolution more easily
observed. The translation is made from the original Aldine Edition, published at Rome
in the year 1562. It is an extremely scarce work in this country, and is generally
found in conjunction with the Cardinal's other essays, De Concilio, respecting
the Council of Trent, De Baptismo Constantini, and other works of equally
little interest to the English reader. This work is limited to the collection o f
the Decrees for the Reform of the English Church, or the Restoration of
Popery, as promulgated in the Council held at Lambeth in the year 1556.
In those decrees that relate to liberty of conscience and opinion Popery
riots naked and unmasked ; while in those bearing rather on doctrine, some
trifling reservation may be noticed with respect to the tenet of transubstantiation ,
and no mention whatever is made of the worship of images.
Of the provisions for Church government and discipline, many have been
adopted for their real usefulness by subsequent Acts of Parliament, or by the
voluntary practice of the Bishops of the Church. Many others are curious
from the picture they present of the manners and feelings of the age, and
from their minute specification of details, and guarded and elaborate statement
of the most obvious truisms.
As some acquaintance with the life of this distinguished Cardinal may be
deemed no unfit introduction to one of his most important works, I have
subjoined a few brief notices of his life and adventures.
Cardinal Pole was a younger son of Sir Richard Pole, Lord Montague, by a
daughter of George, Duke of Clarence, the unfortunate brother of Edward tbe
Fourth. He was consequently nearly related to the Crown, being second
cousin to Henry the Eighth, whose mother was Elizabeth, the daughter of
Edward the Fourth.
Pole was born in the year 1500, at Staverton Castle, in Staffordshire, and
was sent at the early age of twelve years to Magdalen College, in Oxford,
where apartments were provided for him in the Master's lodge, and where he
pursued his studies under the guidance of Linacre and William Latimer, at
that time reputed the best scholars in the University.
With the scandalous profusion with which in Popish times church preferment
was heaped on certain favoured individuals, at the early age of 17 Pole was
presented to the stall of Eoscomb, in Salisbury Cathedral, and only two years
after to the Deanery of Exeter, and other valuable prefermt
At this period he proceeded to Italy, to finish his education, and was allowed
a pension from the Crown, in addition to the income arising from his various
preferments.

viii. PREFACE.
He visited most of tbe foreign Universities, and passed a considerable time
at both Padua and Venice. Many of the most eminent of the continental
literati, including the celebrated Erasmus, hastened to pay their court to the
wealthy and studious young Englishman. And he does not appear to have
returned to England till the year 1535, when the King's projected divorce was
the all engrossing topic of the day. The opinion of Pole on this important and
ticklish question was of course eagerly sought ; and it is even said that the See
of York, then vacant by the death of Wolsey, was offered to bias his decision
in favour of the Crown ; but Pole gave only evasive answers, and soon after
wards retired again to the Continent. From the more secure post of Liege he
addressed letters of stern remonstrance to Henry, on the subject of his divorce
and heretical separation from the Church. These epistles were answered by
Dr. Sampson, which elicited Pole's able but sophistical treatise, De Unitate
Ecclesiastica, in which he fiercely denounces the King of England, and exhorts
the Empffor Charles to turn his arms rather against England than the Turks,
as being still more at enmity with the Head of the Church. This was conduct
which no Sovereign, and least of all Henry the Eighth, could leave unnoticed.
Pole was peremptorily summoned to England, to account for his writings ; but
prudently declining so perilous an invitation, he was deprived of his pensions
and preferments, and soon afterwards attainted of high treason by an Act of
Parliament expressly levelled against him.
In the course of the year 1536, Pole proceeded to Rome, where his claims
on the sympathy and respect of the Holy See were justly deemed considerable.
And he was accordingly, though only in Deacon's-orders, raised to the dignity of
a Cardinal, and appointed Nuncio to the courts of France and Flanders.
In this capacity he visited Paris the following year, and thence proceeded to
Cambray and Liege. From which points he was able to discharge the ostensible
duties of hi. office and at the same time to keep up a close correspondence
with the Popish and malcontent party in England, which seems to have been
the real object of his mission. While thus employed iu stimulating and
directing the insurgent spirit in England, and corresponding with thc Pope on
the same subject, he yet with the usual veracity of his Church, indited a letter
to Lord CromweU, Henry's minister, disclaiming all treasonable views and
practices, and urging his restoration to favour and preferment.
Such appears to have been the Cardinal's occupatiou for some years, but in
1545 we find him at Rome and at Viterbo, assisting at the great council of
the Romish Church, which, from the place to which i, was subsequently
removed, is generally known by the name of the Council of Trent On the
great question of the authority of councils in genera], and o ecrees of
this one in particular, Pole subsequently published a treat.,,.,. ...titled Do
Concho. In the course' of the year 1548 the Cardinal addressed letters to

PREFACE. ix.
the English Regency, and to the young King Edward himself, urging the
return of the nation to the Romish faith, and Papal dominion. In the follow
ing year Pole had the singular fortune to be twice elected Pope by the Conclave,
but on both occasions he declined the honour. Contemporary writers assert
that his real reason for shunning so eminent a distinction was, that he aspired
to marry the Princess Mary, the heir apparent to the English throne, and a
bigoted adherent to the cause in which he had been himself a sufferer. With
this view, though in the decline of life, and having held for some years the
highest offices in the Church, he still continued in only Deacon's orders, to
which clerical degree marriage is not prohibited by the laws of the Romish
Church. Whether these were his intentions or not, it yet appears that suspicions
of them were entertained by the parties most deeply interested in the result.
For on the death of Edward VI. he was, at Mary's express request, appointed
Papal Legate to England ; and on his way to his destination through the Low
Countries he was detained by the influence of Philip, till that prince's marriage
with Queen Mary had been duly solemnised. He was then permitted to land
in England, his attainder was reversed, and after a gratifying reception- by the
Queen and her husband, he was installed at Lambeth on Nov. 20th, 1 554.
He was actively engaged in carrying through Parliament measures for
restoring the old religion of the country, which met with a submissive and
obsequious reception, discreditable alike to both branches of the Legislature.
It is true that of the Bishops five sealed with their blood their adherence to
the Reformed faith, but among the laity of both houses a culpable remissness
in opposing the measures of the Court prevailed ; and in the Commons' House
of Parliament one of the members for Shropshire, whose name and family are
widely spread to this day through that and the neighbouring counties, is alone
recorded as having by his speech and vote opposed the restoration of Popery.
The fact wets, that at no other epoch of English history had so little liberty
existed. The power of the Crown had enormously increased, while the Peers
of the realm had been transformed by the change in manners from feudal
chiefs to courtiers, and their number so reduced by the protracted civil wars
and the atrocities of Henry the Eighth, that they felt themselves a small
band distinctly and suspiciously watched by the Sovereign. And, on the
other hand, the Commons had not yet, as an estate, risen to an importance
that could warrant opposition to the imperious sway of the Tudors.
That the Cardinal deeply participated in the guilt of the subsequent
persecution is but too probable, though he had the address to shift the
apparent activity on Gardiner and Bonner. For we find him consecrated
Archbishop of Canterbury the very day after Cranmer irnt It was
early in the year 1556 that the Ecclesiastical Synod was held at Lambeth,
whose labours resulted in the promulgation of these decrees.

,:> PRE FACE.
Their object is simply the full and complete restoration of Popery in its faith,
its power, and revenues, accompanied by a few obvious and popular provisions
against the insufficiency or immorality of the clergy, such as had already
been sanctioned by the Council of Trent, and which any body of professing
Christians that had the power of enforcing would wish to see enacted. Though
the greatest scandal of the Church at that epoch, and which now can be
scarcely conceived, the holding of benefices by children or foreigners, is not
once adverted to.
The ultimate restitution of all church property wrested by the laity is
clearly contemplated, a scheme of Church Reform that could not have been
very acceptable to the impropriating aristocracy, that had arisen like an
exhalation under the genial rays of Henry's favour.
An absolute abolition of the freedom of the press, and even of the tongue, is
of course enjoined. And though the still severer penalties incurred by heretics
is enveloped in a discreet veil of mystery and vagueness of expression, yet
what those severer penalties were might be distinctly and unequivocally read
in those wreaths of smoke and flame that were at that moment ascending to
Heaven from Oxford and Gloucester — from Smithfield and Cambridge.
Shortly after the publication of these decrees, from some cause that the
contemporary historians have not mentioned, Pole incurred the displeasure of
the then reigning Pontiff, Paul the Fourth, who even revoked bis Legateship,
and appointed another ecclesiastic of the name of Peyto as his successor in
that important office. But bis Holiness was subsequently moved by the
strong and angry remonstrances of Mary, to reappoint a man who had been
so instrumental in reconciling the nation to the Papal dominion. But the
Cardinal did not enjoy his restoration to power many months, dying on the
18th November in the same year, 1558, about sixteen hours after Queen Marv
had herself breathed her last.
He was buried on the north side of St. Becket's Chapel, in Canterbury
Cathedral. A learned noble, and a boy pluralist, an active and not over
scrupulous politician, at once a bigoted Churchman and an able man of the
world, a sincere and suffering devotee to his own faith, and a rancorous
persecutor of all other denominations; he was a character made up of
contraries, and such as could only be developed in the age in which he
flourished, in which to his credit it may be added, few men have left a
character so free from private vice, or acts of individual oppression.

THE REFORM OF ENGLAND,

FROM THE

DECREES OF CARDINAL REGINALD POLE,
LEGATE OF THE APOSTOLIC SEE,
IN THE TEAR 1550.

Reginald, by surname Pole, by Divine compassion,
Cardinal Deacon of the holy Roman Church of Saint
Mary, in Cosmo, Legate de latere of our most sacred
Lord the Pope, and of the Apostolic See, to the most
Serene Philip and Mary, Sovereigns of England,
Defenders of the faith, and to the whole realm of
England, in perpetual memory of the event.
When Pope Julius the third, of happy memory,
on the arrival of intelligence that the most Serene
Mary, daughter of King Henry the Eight, at that time
princess of England, and who had always shewn herself
firm and consistent in the right faith and religion, had
been declared Queen with the greatest agreement and
unanimity of all, the said Pontiff was led to cherish a
great hope, that this kingdom might be brought back
to the Union of the Holy Catholic Church, from which
it had been separated for many years. To accomplish
this end as speedily as possible, from considerations of

his pastoral duty aud fatherly love, he sent us as the
special legate as well of himself as ofthe Apostolic See,
to Queen Mary and to all this realm.
Which burden, though unsuited to our shoulders,
yet in obedience to his command and in reliance on the
"Divine favour and grace, we have undertaken, and so
much the more readily as we were also urged by the
love that we owe to our native land ; and indeed it has
happened chiefly through the benignity of God, who
has deigned to look again on this people with the eyes
of his mercy, as well as from the zeal, the labour, the
most elevated piety towards God, of the most serene
Queen Mary and King Philip, whom the Almighty has
willed to be united to her in Matrimony as her assistant
in this glorious and holy work, and to whom the same
Pope Julius declared us legate subsequently. By these
means, it has been brought about that this kingdom
should return to the unity of the holy Catholic Church
and the sway ofthe Roman Pontiff. And when in later
days the above mentioned Pope Julius the first, and
after him Marcellus the second, of happy memory, had
departed this life, the most Reverend Lord John Peter
Caraffa, Bishop of Ostia, had been raised to the loftiest
station of Apostolic power, by the name of Paul the
fourth, whom may God long preserve for a pillar to his
church. It pleased His Holiness that we should con
tinue in this office of legation, that those points might
receive additional confimation, which had been already
gained in the matter of that aforesaid unity ; and that
this church of England, which from the misfortune of
the past schism, had been very much deformed both in
doctrine and practice, might be formed aeain on the
model of the ancient fathers and of the sa canons

We, therefore, desiring to obey the will of his pious
Holiness, have determined as far as authorized by our
office of legation, to apply to this very work of reforma
tion ; and when after communicating our plan in this
matter with certain Bishops we had conferred with
them how it could be brought about with the greatest
ease and convenience ; it seemed fit to assemble all
the Bishops of this realm who might inform us of the
abuses, and at the same time consult with us concern
ing their remedies. Therefore both on that account,
as likewise that an arrangement and disposition, for
the glory of God and the good ofthe clergy and people,
might be determined upon of that property, which, torn
away from the church, by the injustice of former days,
had been now restored to the clergy by the piety of
their most serene Majesties, at this time, in preference
to any other, at which the Bishops of the whole king
dom have been assembled for Parliament in this royal
city of London, and the whole clergy ofthe province of
Canterbury have been collected, the most serene King
and Queen much approving it from their piety ; We
following the examples of Otho, of blessed memory,
and of Othobon and other legates of the holy Apostolic
See in this country, our predecessors, have by the
Apostolic authority, granted to us in this legation which
we are discharging, called together and held the
assembly of Bishops and other clergy of this realm who
have been accustomed to take a part in the Provincial
Synods, either of right or from usage.
In the which Synod after we had arranged almost
every thing that related to the management of the
Church property, we directed onr attention to the
arrangement of those matters in the cause sforma-

tion which seemed the most necessary, and indeed with
so much the greater care and zeal, as His Holiness in
letters written both to us and to all the Bishops,
strongly urged us to it ; and approaching as near to
the institutions ofthe sacred fathers, as reason and the
weakness of the present age permitted, we have by the
help of God enacted and decreed, with the advice and
assent ofthe whole Synod, the rules contained in the
following decretals.
We therefore, earnestly in the Lord, exhort all and
singular, the Archbishops, Bishops, and other Ecclesi
astical persons of this realm, and enjoin them by the
same Apostolic authority, that they diligently observe
these constitutions so far as they respectively relate to
any of them ; and we command the same Archbishops,
and Bishops, and other prelates of the churches, that
they take care these institutions are observed by
whosoever are subject to their jurisdiction, restraining
the disobedient and contumacious, by Ecclesiastical
censures and other remedies of law, invoking even if
need be, the aid of the secular arm. And we at the
same time decree null and void whatever has been
otherwise attempted respecting them, by the interfer
ence of any one ; but inasmuch as it is difficult for these
actual letters to be carried about everywhere where they
should be sent, we will, and by Apostolic authority
decree, that the same credence be given to copies of
them confirmed by the seal of some person of establish
ed Ecclesiastical dignity, which would be yielded to
the originals themselves when exhibited or shewn.
And that these decrees and constitutions may be
brought to the knowledge of all, we charg< ~ he same

Apostolic authority, all the Ordinaries of districts, that
they publish them, or cause them to be published in
their churches, either personally or through the medium
of others ; and which decrees shall after publication, as
much bind those whom they affect, as if they had been
personally intimated to them.
THE FIRST DECREE.
Concerning the thanks to be daily given to God in
the celebration of the Mass for the return of this
kingdom to the unity ofthe church, and concerning the
annual celebration of the memory of that event.
Since we deservedly acknowledge that the cause of
the whole disfigurement of the church in this realm,
and of all the evils which have arisen in very great
numbers in past times, have sprung from this source,
that departing from the unity and doctrine of faith of
the Catholic church, we have left the authority and
obedience of the Roman Pontiff, the Vicar of Christ
and successor of Peter, for whose faith that it might
not fail, Christ himself prayed; to which unity we
are now returned by the immense mercy of God, after
many errors of opinions and protracted turmoil ; that
we seem not unmindful of so great a blessing or
ungrateful for it, and that we may begin with imploring
the Divine aid to confirm this blessing more and more
every day, and to preserve and augment in us this
faith. We have made this our first enactment and
decree, with- the approbation ofthe present Assembly,
that through all this kingdom in every celebration of
Masses on Sundays and Feast-days, except on the
two greater feasts, after the other Collects, the

hereinunder written form should be used, the insertion
of which in Missals, to be hereafter printed, will be
provided for.
But as Othobon, of happy memory, the Cardinal of
the Holy Roman Church and Legate of the Apostolic
See in these parts, in conjunction with all the Prelates
ofthe realm, as is found written in his constitutions,
had piously given his sanction, that in acknowledge
ment of the restoration of peace to this country after
the various dissensions and intestine wars with which
it had been troubled, that there should annually
through the whole kingdom be a solemn procession, in
which the people should give thanks to God for the
blessing of peace received, and pour forth their prayers
for its continuance.
We, following the precedent of the so pious enact
ment of the Cardinal and Legate aforesaid, do decree,
in every year in all Cities, Towns, and Villages of
this kingdom, on the feast of St. Andrew the Apostle,
on which day the peace and reconciliation of this land
with God and his Church was effected, that a solemn
procession should be performed, assembling in which,
not only all the Clergy of every place, but also the
faithful members of Christ ofthe secular order, should
renew the memory of so signal a blessing received from
God, and shew themselves thankful by alms-giving
and other pious works ; and that on that very day in
the Church whence the procession shall set out, amidst
the solemn rites of the Mass, a sermon be addressed
to the people in which the reason of this solemnity
may be explained ; or in cases where a preacher is not
to be had, a homily, which shall be proV ~ for the

explanation of this matter, shall be read to the people
by the Parish Priest : and the Ordinaries of the re
spective districts shall take care, that this decree be
observed in all places of their jurisdiction, under the
sanction of penalties to be inflicted at their discretion.
THE SECOND DECREE.
Respecting ordinances and opinions, the reception
and rejection of books, and the public teaching of the
Canon law.
Since after the rejection of the sway ofthe Roman
Pontiff and ofthe Apostolic See, the authority of the Ec
clesiastical laws was also laid aside ; and consequently
false teachers began to be both admitted and listened
to, and books of corrupt doctrine to be everywhere
read, by means of which the people have been infected
with various errors in the doctrine of faith, and most
particularly respecting the Sacraments which are the
chief foundations ofthe Christian Religion; and at the
same time the respectability of life, both ofthe Clergy
and people, and all other points relative to proper
Church discipline have been palpably vitiated.
We, therefore, with the approbation of the same
Synod, replace and restore to their ancient rank,
force, and usage in which they flourished before the
schism, all the deerees ofthe Holy Councils as well of
general ones, as those of Provincial Councils that have
been received by the Apostolic See ; as also the enact
ments ofthe Roman Pontiffs, not forgetting Ecclesi
astical Laws promulgated in this realm by Canonic
authority, so far as they have not been altered by the

3
decrees of this present Synod ; and we enact and com
mand that they religiously and devoutly be observed by
all to whom they appertain, and that transgressors of it
be punished according to the Canons and above
mentioned ordinances ; and further, that the Canon
Law be publicly taught as heretofore.
But inasmuch as it has been specially provided in
those ordinances, which Otho, of happy memory, and
Othobon, formerly Legates of the Apostolic See in this
realm, and also the Archbishops of Canterbury, have
from time to time promulgated in their Provincial
Synods, in those at least, that relate to the right in
struction and preservation of the Clergy and people of
this realm in doctrine and practice, that no one should
plead the excuse of ignorance for his defective observance
of them, we, therefore enact, that not only Archbishops,
Bishops, Deans, Archdeacons, Officials, and all others
exercising Ecclesiastical authority, should possess the
Ordinances above mentioned, as well as those decreed
in this Synod, but that also all others to whom the
care of souls is committed, should be expected to have,
in addition to a volume of the Holy Scriptures of the
old edition translated into Latin, and other books
necessary for the discharge of their duty, the above
Ordinances also, and should diligently read them, and
if any thing doubtful occur in them relative to the
understanding of them, they should consult more skil
ful commentators, and from these Ordinances, should
declare and expound whatever it is fitting for the
people to know, on pain of punishment to be inflicted
at the discretion of the Ordinaries, on those who have
done otherwise.

But lest the people be henceforth corrupted by the
reading of books of vicious doctrine, we condemn and
curse, in accordance with the Apostolic letters which
are annually wont to be read publicly at Rome on the
day of the Lord's Supper,* all who without having
obtained licence from the Apostolic See, read the books
of Heretics, or books liable to suspicion on matters of
belief on any other ground whatsoever ; or even who
have them in their possession, or print them, import
them, sell them, or publicly or privately defend or extol
them, under whatsoever colour or pretext they may
have done so : and we command that they be punished
with all the penalties heretofore enacted against them.
Enacting also, in accordance to the general Decree
of the last Lateran Council, that no one hereafter in
this kingdom shall dare to print, or cause to be printed,
any book or other matter in writing, under pain of the
penalties contained in that Decree, and others still
severer, as the degree of the offence may require,
until it has first been carefully read and examined
by the Ordinary of the place, or by some one or
more others, deputed for that purpose by the Ordinary
himself, and shall have been approved by the sub
scription of his or their hands, to be affixed without
fee to the work.
But with all pious affection and reverence we recog
nise and embrace all books and traditions respecting the
faith and discipline of the Church, that have been up
to this time approved or received by the Holy Roman
Church, or hereafter shall be approved and received.
And we enact, that they be received by all others with
* Thursdav in Passion Week.

10
like obedience and reverence, under pain of Canonic
censures and punishments.
But that the people may know, when all the errors
of former times have been got rid of, what doctrine
they should follow and what avoid, we, in conjunction
with this same Synod, and in accordance to the rules
and opinions of the Holy Fathers, do reverently both
recognise and embrace the whole body of that belief
which the Holy Roman and Apostolic Church, the
mother and mistress of all churches, doth hold and
teach : and we decree that the same be done and openly
professed by all. And in obedience to the Decrees
and Traditions of the celebrated General Council
under Pope Innocent the Third of happy memory, and
of the other Councils, and of the Roman Pontiffs, and
in the spirit of the Apostolic letters which are wont to
be read on the day of the Lord's Supper, We damn
and altogether reject every heresy that rears itself
against this Holy Orthodox and Catholic faith, as like
wise whatever is alien from it. We prohibit and
forbid any opinion which is at variance or does not
agree with the same faith, to be believed, practised,
or taught. We damn and anathematise all Heretics
of whatsoever description or kind, who believe, hold,
and teach otherwise than the same Church of Rome
believes, holds, and teaches. We also renew, and in
every point command to carry into execution all censures
and penalties enacted against Heretics and their sup
porters, as also against Ordinaries and all others to whom
this relates, who are remiss in extirpating heresies.
But we exhort and entreat by the bowels of mercy
of our Lord Jesus Christ, all who in past time have

11
fallen into any errors, and have not yet recovered their
right mind, that they willingly depart from those
errors, and acknowledge and embrace the truth ; and
those again who by the grace of God have retained
the Catholic faith, or have returned to it, we entreat
that they persevere for ever in the same.
But, inasmuch as the greatest amount of error has
arisen on those points which relate to the doctrine of
the Head of the Church and the Sacraments, we have
thought fit to add here the true tradition of this doc
trine, which was briefly and clearly laid down in the
Eighth General Council, held at Florence, under Pope
Eugenius the IV. of happy memory.
We lay down, that the Holy Apostolic See and the
Roman Pontiff hold the primacy over the whole
world : and that the Roman Pontiff, in his own person,
is the successor of the blessed Peter, the Prince of
the Apostles, and is the true Vicar of Christ, the
Head of the Church, and the father and instructor of
all Christians ; and that to him, in the person of the
blessed Peter, was granted by the Lord Jesus Christ,
the full power of feeding, ruling, and directing the
whole Church ; as is also contained in the acts of the
(Ecumenical Councils and in the sacred canons.
We reduce the true doctrine of the Sacraments of
the Church under the following very short form, for
the sake of more easily instructing as well the present
as future Armenians.*
* The Armenians, as not included in the Greek or Syrian churches, were
looked upon as members of the Romish church; though, from their remote and
insulated situation, supposed to be ignorant of many of its leading points of
doctrine. C 2

12
Of the new Law there are seven Sacraments, viz.,
Baptism, Confirmation, The Eucharist, Penance, Ex
treme Unction, Orders, and Matrimony ; the which
differ widely from the Sacraments of the ancient Law,
for they were not sources of grace, but only figured it
as it was to be communicated through the passion of
Christ ; but these sacraments of ours both contain
grace themselves, and confer it on those that receive
them worthily.
The five first of these have been ordained for the
spiritual perfection of each individual personally :
the two latter for the guidance and propagation of the
whole Church. For by Baptism we are spiritually
born again : by Confirmation we are increased in
grace, and strengthened in the faith. But, bom again
and strengthened as aforesaid, we are nourished by
the divine food of the Eucharist.
Then if through sin we fall into sickness of soul,
we are spiritually cured by Penance ; and, as far as is
expedient for the soul, bodily cured also by Extreme
Unction. By Ordination moreover the Church is governed,
and spiritually multiplied; while by Marriage it is
increased bodily.
All these Sacraments have three requisites for their
perfect accomplishment, viz., substance, as constituting
the material made use of; words, as being the form of
solemnization ; and lastly, the person of the Minister
who solemnizes the rite with the intention of doine
that which the Church does: of which if any one
tail, the Sacrament is not perfectly accomplished

13
Among these Sacraments there are three, Baptism,
Confirmation, and Orders, which impress on the soul
an indelible character ; that is, a certain spiritual sign
distinguished from all others : on which account they
are never repeated in the same individual, but the
other four do not impress such a character, and admit
of repetition.
Holy Baptism holds the first place of all the Sacra
ments, since it is the door of the spiritual life ; for
through it we are made members of Christ, and of
the body of the Church. And as by the first man
death entered upon all, unless, as the Truth says,
we are born again of water and the spirit, we cannot
enter into the kingdom of Heaven.
The material of this Sacrament is true, natural
water, nor does it signify whether it be hot or cold.
The form is, I Baptise thee in the name of the Father,
the Son, and the Holy Ghost.
We do not, however, deny but that true Baptism
may be effected by these words — " Let such a servant
of Christ be Baptised in the name of the Father, and
the Son, and the Holy Ghost:" or, " Let such an one
be Baptised by my hands in the name of the Father,
the Son, and the Holy Ghost." Since the chief cause
whence Baptism has its virtue is the Holy Trinity,
while the minister is merely instrumental who delivers
the outward Sacrament. If the act which is performed
through his ministration is accompanied by the express
invocation of the Holy Trinity, the Sacrament is
accomplished.

14
The minister of this Sacrament is the priest who
has official competency to Baptise. But in case of
necessity, not only a priest or a deacon, but even a
layman or a woman may Baptise ; or even a Pagan or
Protestant, provided he observes the form of the
Church, and intends to do that which the Church does.
The effect of this Sacrament is the remission of all
sin, whether original or actual, and of every punish
ment also which is due for that sin. Wherefore no
satisfaction for past offences should be enjoined on
those who are Baptised ; but in case of their dying
before they commit any other sin, they immediately
enter into the kingdom of Heaven, and the visible
presence of God.
The second Sacrament is Confirmation, in which
the material employed is an ointment composed of oil,
signifying clearness of conscience, and perfume, figur
ing the odour of good report, both blessed by the
Bishop. The form used is — " I mark thee with the
sign of the cross, and confirm thee with the ointment
of salvation, in the name of the Father, and the Son,
and the Holy Ghost." The ordinary minister is the
Bishop ; and while a simple priest may perform the
-other unctions, this should be conferred by no one but
a Bishop ; as it is read of the Apostles only, whose
station the Bishops now hold, that they bestowed the
gift of the Holy Ghost by the laying on of hands, as
is clearly manifest on reading the Acts of the Apostles.
For when, it is said, the Apostles that were in Jeru
salem "had heard that Samaria had received the word
" of God, they sent to them Peter and John, who when

15
i; they had come prayed for them, that they might
" receive the Holy Ghost, for it had not yet come to any
" of them, but they had only been baptised in the name
" of the Lord Jesus. Then they laid their hands on
" them, and they received the Holy Ghost."
But now, in the place of that laying on of hands,
Confirmation is appointed in the Church.
Yet it is on record, that on certain occasions a mere
priest has administered the Sacrament of Confirmation,
with an anointing oil perfumed by the Bishop, by
dispensation obtained from the Apostolic See, on
reasonable and urgent grounds.
The effect of this Sacrament is, that in it the Holy
Ghost is given to strengthen us, as it was given to the
Apostles on the day of Pentecost, to the end that the
Christian may boldly confess the name of Christ ; and
on that account the candidate for confirmation is
anointed on the forehead, where is the seat of modesty,
that he blush not to confess the name of Christ, and
especially his Cross, which is to the Jews a stumbling
block, and to the Gentiles, according to the Apostle,
foolishness, on which account it is marked with the
sign of the Cross.
The third Sacrameut is that of the Eucharist, the
materials of which are wheaten bread, and wine from
the fruit of the vine, with which latter a very small
quantity of water shall be mixed before consecration.
But water is mixed with it on this account, that
according to the testimonies of the holy fathers and

16
teachers of the Church, long since fully discussed, it
is believed that the Lord himself instituted this Sacra
ment in wine mixed with water. Also because this
form agrees with the description of our Lord's Passion :
for blessed Pope Alexander the Fifth says, quoting
the blessed Peter —
" In the oblations of the Sacraments which are
" offered to the Lord amidst the solemn rites of the
" Mass, bread alone and wine mixed with water are
" offered in sacrifice. For neither wine alone nor water
" alone, ought to be offered in the Lord's Cup, but
" both mingled ; because both, that is water and blood,
" are said to have flowed from the side of Christ. As
" well also on another ground, that it is appropriate to
" signify the effect of this Sacrament, which is the union
" of Christian people to Christ. For water signifies
" people, according to that expression ofthe Apocalypse,
" ' Many waters, many people.' "
And Pope Julius the First, after the blessed Sylves
ter, says — " The cup of the Lord, according to the
precepts of the canons, ought to be offered mixed with
wine and water ; since we see in water the people is
understood, and in the true wine the blood of Christ
is displayed. Therefore, when wine and water are
mingled in the cup, his people is united to Christ, and
the mass of believers is coupled and joined to him in
whom they trust."
Since, therefore, the Holy Church of Rome, taught
by the most blessed Apostles Peter and Paul, as well
as all the other churches of the Latins and Greeks in
which the brilliant lights of all holiness and learning

17
have shone forth, have from the commencement of the
Church's origin so retained and do still preserve these
doctrines, it seems very incongruous that any region
whatsoever should vary from this universal and reason
able observance. We therefore decree, that even the
Armenians themselves should conform to the usage of
the whole Christian world ; and that their priests in
the offering of the cup shall mix a little water with
the wine, as has been above stated. The form of this
Sacrament are the words of the Saviour with which
he solemnized the rite. For it is the Priest, speaking in
the person of Christ, that solemnizes this rite, and by
virtue of the form of words the substance of the bread
is changed into the body of Christ, and the substance
of the wine into his blood, so that the whole of Christ
is contained under the form of the bread and the wine
together: and in each fragment of the consecrated
host and wine, should it be broken into parts, the
whole of Christ is in like manner contained.
The effect of this Sacrament, which it brings about
in the soul of him who worthily partakes, is the union
of the man with Christ : and as by grace the man is
brought into the body of Christ and united to him, it
follows that through this Sacrament grace is increased
in those worthily partaking. And all the effect pro
duced on bodily life by material food and drink, in the
way of supporting, increasing, recruiting, and gratify
ing, is brought about by this Sacrament on the spiritual
life ; in which rite, as Pope Urban says, we keep up
a grateful memory of our Saviour, we are drawn back
from evil and strengthened in good, and advance
towards an increase of virtues and graces.

18
The Fourth Sacrament is Penance, whose substance,
as it were, is the act of Penance, which act is divided
into three parts : the first of which is contrition of
heart, to evince which the penitent must grieve for
his sins committed, with the determination of not
sinning for the future. The second division is the oral
confession, in which the sinner must confess to his
priest wholly and entirely all his sins that he remem
bers. The third part is the satisfaction for _ sins,
determined at the discretion of the priest, which is for
the most part made by prayer, fasting, and alms
giving. The form of this Sacrament are the words of abso
lution, which the priest utters when he says — " I
absolve thee," &c. The minister of this Sacrament is
the priest, in whom is vested the power of absolving
either by ordinary usage or by commission from his
superior. The effect of this Sacrament is the abso
lution from sins.
The Fifth Sacrament is Extreme Unction, the
material of which is olive oil blessed by the Bishop.
This Sacrament ought not to be given except to a sick
person whose death is apprehended. A person so
circumstanced should be anointed in the following
places : — In the eyes for seeing, the ears for hearing,
the nostrils for smelling, in the mouth for tasting or
speaking, in the hand for touch, the feet for motion,
and on the loins on account of the sense of pleasure
forcibly seated there. The form of this Sacrament is
as follows : — " May the Lord be indulgent to you by
this unction, and his own most pious mercy, in what
ever you have erred in sight" &c. ; and similarly for

19
the other members. The minister of this Sacrament
is the priest, and its effect is the healing of the mind,
and, as far as is good for the sick, that of the body
also. In reference to this Sacrament, the blessed Apostle
James says — " Is any one sick among you4? Let him
" bring in the elders of the Church, that they may
" pray over him, anointing him with oil in the name
" of the Lord. And the prayer of faith will save the
" sick ; and the Lord will lighten him, and if he be
" in sins they will be forgiven him."
The Sixth Sacrament is that of Ordination, the
material substance of which is that utensil the delivery
of which confers orders. As priests' orders are con
ferred by the delivery of a cup with wine, and a plate
with bread in it ; deacons' orders by that of a book of
the Gospels ; sub-deacons' orders by that of an empty
cup, and empty plate over it ; and in like manner for
the other grades by the delivery of the things belong
ing to the respective offices.
The form of priests' orders is this — " Receive the
" power of offering sacrifice in the Church for the living
" and the dead, in the name of the Father, and the
" Son, and the Holy Ghost." And in suchwise for
the forms of the other orders, as is contained at large
in the Roman Pontifical.
The ordinary minister of this Sacrament is the
Bishop : the effect of it is the increase of grace, that
the individual may be a fit minister.
n -2

20
The Seventh Sacrament is that of Marriage, which
is a sign of the union of Christ and his_ Church,
according to the Apostle, who says—-' This is a great
'• Sacrament; but I speak in Christ and in the
" Church." Strictly, the effective cause of marriage
is mutual consent, expressed by word of mouth at the
time. But a threefold blessing of marriage is attri
buted to it : the first is the rearing of children, and
the bringing them up in the worship of God ; the
second is the faithfulness which one partner ought to
preserve to the other ; the third is the indivisibility of
marriage, on this ground — that it signifies the indi
visible union of Christ and his Church ; and though
on account of fornication it is lawful to separate from
the bed of the guilty party, yet it is not right to con
tract another marriage, since the tie of wedlock law
fully contracted should be for ever.
Concerning the custody and administration of the
Sacraments, and concerning the dedications of churches
on a certain day, and the devout celebration of other
festivals. By the authority of this Council, we have
decreed to be enacted afresh the ordinance of John,
Archbishop of Canterbury, of blessed memory, pro
mulgated in the Provincial Council ; in the which
ordinance it was piously and wisely enacted that in
every Parish Church a screen should be erected with a
lock and key of a decent respectability of appearance,
suitable to the largeness of the cure and the income
of the church, within which the most holy Sacra
ment of the Eucharist may be preserved, not in a purse
or bag, but in a clean linen cloth, folded up in a
suitable box, so that it may be put back and taken out
without any danger of diminishing the quantity : and

21
that the venerable Sacrament may be renewed every
week. The punishment is likewise re-enacted against
priests who are negligent in the preservation of the
Eucharist, And we furthermore decree that that
penalty be retained in its full extent, adding that this
tabernacle above mentioned should be erected on the
middle of the greater altar, so high as to be easily seen
by all, and that it be so fixed as not to be easily
removed by any one. But if it cannot conveniently be
placed in that situation, then let it be placed on
another altar, the next in size and dignity.
The Ordinaries of the respective districts, com
mencing the observation of this statute in their own
churches, will see that the same is clone in other
churches also, compelling those who are neglectful to
observe this ordinance by deducting such a portion of
the revenues of the Church as may suffice for this
object, and by other remedies of law. Nor do we
on that account exonerate others who, in addition to
Rectors, are held liable to contribute for this object.
We make the following additional clause to this
ordinance for the honour of the Body of our Lord
Jesus Christ, who is the brightness of eternal light,
that in conformity to the old and praiseworthy usage
of the Church of England, as also of other Provinces.
that a lamp or wax taper burn before him continually ;
but where the resources of the Church are insufficient,
the local ordinaries must, as far as in them lies, take
care to provide from some other source the means of
restoring so respectable and pious an usage, which
has been swept away in almost all Churches of this
realm by the injustice of former times.

22
Moreover we re-enact all ecclesiastical ordinances
established and promulgated, as well generally as of
this kingdom in particular, respecting the custody of
the baptismal font, the unction and sacred oil, and
concerning the due, proper, and becomingly reveren
tial administration of the Sacraments : and we decree
that they be inviolably observed by all whom the matter
concerns on pain ofthe punishments contained in them
and others still severer, to be inflicted at the discretion
of the ordinaries in proportion to the crime committed.
Concerning the dedications of churches on a certain
day and the devout celebration of such days of dedica
tion and other festivals.
In order that in the solemn rites of the dedications
of churches, which we wish to be everywhere celebrated
on the first Sunday in October, according to the ancient
usage of this realm, the profane and irreligious customs
of the vulgar of exhibiting vain shows, dances, revel-
lings, and doing other things of that sort, be abolished,
we enact that the Bishops carefully take heed that
nothing of the kind be done henceforward ou that
day, or on other feast days ; but that the people give
devout attention to hearing the divine services • 'and
that the disobedient they should restrain by ecclesiasti
cal censures and other remedies of law, calling in if
needful, the aid of the secular arm.
THE THIRD DECREE.
Concerning the residence of Bishops and of other
clerks of inferior rank, as also of scholars and heads
ot colleges.

23
Whilst the commencement of Church Reform should
be made with those who have the care over others, it
yet is found that this great abuse is prevalent among
them, that many of them not residing on the cures
entrusted to them, leave them to stipendaries, which
circumstance has been the cause of almost all the
evils in the Church.
Wherefore, that this abuse may be done away with
as far as may be, we in the first place greatly exhort
in the Lord, and entreat by the bowels of mercy of
Jesus Christ, all who are at the head of Cathedrals,
even if they be metropolitan, or of other subordinate
churches that have the cure of souls, that watching
over themselves and the whole flock amid which the
Holy Spirit has placed them, they govern the Church
of God, which he has acquired by his own blood, for
the salvation of the flock entrusted to them, and whose
blood shall be required at their hands ; that they give
their flock the presence that is due to them, and watch
over their guardianship without any worldly distrac
tions, and according to the precept of the Apostles,
labour in all things and fulfil their ministry.
Again, since we often see instances of men whom
the fear of God does not excite to do their duty, yet
being impelled by the fear of punishment, we re-enact
all ecclesiastical ordinances, as well general as those
peculiar and limited to this kingdom, that have been
heretofore promulgated against non-residents.
The individuals offending we wish to be compelled
to residence even by the very terms on which they hold
their benefices, and do so decree.

24
It shall still be lawful for the Ordinaries according
to the Canon of Pope Gregory the Tenth, promulgated
in the General Council of Lyons, to grant for a time
the favour of a dispensation as reasonable or lawful
grounds shall require.
Moreover since dignities, rectories, and other eccle
siastic offices of this kind and services in the Church
of God, have been instituted with this intent, that
there might be persons to preserve and increase Church
discipline, in the capacity of overseers and rulers ; and
as we see many men taking the emoluments of these
dignities and offices, absent themselves from their own
Churches and give no attention to them, to the great
injury of those Churches. We therefore enact, that
these persons be obliged to do their own duty, by
stricter statutes of their respective Churches and
Colleges, and by customs to be retained in full force ;
so that henceforth all deans, provosts, and others hold
ing any dignities, as well in Metropolitan Cathedrals,
as in Collegiate Churches, and livings, offices, and
duties, by whatever name they may be called, as also
the heads of Schools and Colleges, should reside on
their Cures and Colleges.
The Archdeacons too should dwell on their Arch
deaconries, or at the Cathedral Churches, as may seem
most expedient to the Bishop of the See ; that they
may bestow on their offices the attention that is due.
But should any one absent himself from his Church,
his Archdeaconry, or his College, beyond the vacation
granted him by the statutes of the Church, he must
be mulcted by his superior in proportion to the time

2o
of his absence, in the revenues in whatsoever manner
accruing to him by reason of his office, his dignity, or
mastership. And these fines may be converted to theuse
of the public table of the Cathedral Church which may
have already been established, or hereafter shall be, for
the maintenance of scholars. And if a still more pro
longed absence give occasion for it, the clerk may
be compelled to reside by other legal remedies, even
to the sequestration of his dignity, office, or master
ship, or any two or all of these preferments, according
to the sanction of the canons.
It may still be permitted to those holding dignities
or offices of this kind, to be absent from time to time
with leave of their superiors, on reasonable and lawful
ground alleged, that has been approved by the major
part of the chapter or the college. Inasmuch as the
reason and ground for establishing canonries and
prebends was this, that they who were chosen for those
dignities might assist the Bishop, and aid him in the
discharge of his duty, by their council and industry :
and that they should labour in celebrating the divine
services of the church from whence they derive their
income : and as there are but very few who perform
these duties, so that the churches themselves are now
almost reduced to a desert, we enact and command
that henceforward all canons, whether of metropolitan
cathedrals or of collegiate churches, who by the terms
of the foundation, by statute or by usage, are held to
reside on their churches, be compelled to a personal
residence in them, by a deduction of the income arising
from their canonries and prebends, in proportion to the
time they have been absent beyond the vacation
granted to them by the ordinances of the church,

26
without the licence of their superior given them on
lawful grounds, and unless the majority of the chapter
shall have approved ; this deduction being taken from
them and converted to the use of the above mentioned
public table : and by any other remedies afforded by
the law.
But with respect to those who are not held to
residence, by foundation, statute, or usage, if they
possess a prebendal stall amounting to the value of
ten pounds, unless they every year be found resident
for one whole month in the church to which their stall
belongs, or for a term of so much longer duration, as
may seem fit to their superiors, and take their part in
the divine services in the dress wont to be worn by
canon residentiari.es of the same church, they shall
forfeit the sixth part of the yearly income of their
stall, to be disposed of for the benefit of the above
school, as often as they have done otherwise. But
those who hold a stall to the amount of twenty pounds
yearly value, unless they shall have resided every year
in the church to which their stall belongs for two
months, either continuously or at intervals, or even a
greater number of months, at the discretion ofthe
above mentioned superior, and shall have ministered
in the dress before stated, they may be deprived of
the sixth part of the yearly income of their stall, to
be set aside for the purpose already alluded to ; except
in cases where by the ordinances of the church, or
usage, or other lawful sanction, these revenues have
been set apart for those who minister in holy things,
or for pious uses, which exception we choose to be
kept in mind in the other preceding chapters, where
this thing is treated of.

27
We add this precept, that those emoluments called
daily distributions, which are only to be received by
those assisting at divine offices, shall not be shared by
any one who has not taken his part in the offices, how
just soever the preventing cause may have been, unless
it has been such as is expressly sanctioned by law
or by the ordinances of the church.
But in regard of those who on account of their
studies have been indulged for a certain period in not
being held to proceed to those orders to which on
account of the benefices they occupy they should
go on, and in being allowed to receive the incomes of
their livings notwithstanding non-residence. Inas
much as most of these individuals reside in none of
the universities in which general study is cultivated,
but in places where there is neither the habit nor
practice of study, and not a few of them living in the
midst of general studies do anything else than pay
attention to learning, we therefore to the intent that
no one may be benefited by artifice or fraud in this
matter, do charge all the local ordinaries, that hence-
forwards before they grant indulgences of this kind to
any subject to their jurisdiction, they should diligently
inquire whether he be fit for study, and whether those
branches of learning to which he professes to intend
devoting himself, are such as suit his character, and
are calculated to be useful to the Church, or whether
this indulgence is sought from recklessness, or for the
purpose of deception.
Then if on a mature investigation of all these
points they shall think fit to grant this indulgence.
they should take care to ascertain in what countries
E2

28
the absentee resides, what life he leads, and what
progress he makes in learning.
But should they discover that he lives idly or makes
no progress in learning, they should revoke the indul
gence, and compel him to take up the orders to which
he is bound, and make him reside by the sequestration
of his income and other remedies of law.
But since plurality of benefices is the great obstacle
to residence, and gives the clergy the opportunity of
wandering about, we enact that whoever actually
acquires two or more ecclesiastical benefices that are
incompatible, should retain one only, whichever he
may prefer ; and by the apostolic authority granted to
us, we enable him without prejudice to the right of
others to retain one benefice, in the event of his giving
up the other or others.
But the other or others which he cannot lawfully
hold, he must publicly, in the presence of witnesses,
resign into the hands of his ordinary, and actually give
up within the space of two months, to be counted from
the date of publication of this decree.
Else that he be deprived of all his preferment, which
we decree to be by law actually vacant, and the offender
incapable of holding. But by the same apostolic
authority granted to us, we think that on certain
reasonable grounds, this retention for a short time of
incompatible benefices of this kind should be yielded.
But whoever in future shall presume to accept and
retain at once two or more benefices having the cure

29
of souls, or on other grounds incompatible, without
the dispensation or authority of the aforesaid apostolic
see, whether in the way of an union for the life of the
individual, or by commendam, or wardship beyond that
limit which is. allowed by the constitution of Gregory,
promulgated in the Council of Lyons, or under any
other pretext or title, he should be deprived by law
not only of his second and subsequent benefices that
he as actually obtained, but even of his first one which
he held regularly.
We also enact anew and command to be put into due
practice, in whatever manner they may have been
commanded all the other decrees, ceremonies, and
penalities contained in the ordinance of John the 22nd,
of happy memory, and which commences, " Ye have
heard," and in all other ordinances as well Apos
tolic, as Provincial and Synodal, and those of the
Legates of the Apostolic See in this kingdom, levelled
against those who hold incompatible benefices of this
kind, or job to get them.
The local ordinaries should also compel all who
hold two or more cures, or other incompatible Eccle
siastical benefices to shew their dispensations for doing
so, and in other respects should act according to the
constitution of Gregory the llth, published in the
Council of Lyons, which commences with the words,
" The Ordinaries," the which ordinance we decree to
be absolutely observed ; adding this injunction, that
the ordinaries shall provide by the appointment of
fit curates, and the assignment of a suitable portion
of the income for their maintenance, that the cure of
souls be in no wise neglected, nor the livings deprived
of the services that are due.

30

THE FOURTH DECREE.
That Bishops and others exercising the cure of souls
should preach to the people, and that parish pnests
should instruct children in the elements of faith.
But as little or no good will be produced by the
residence on their Churches of Bishops, and others of
inferior grade having the cure of souls, unless the same
persons discharge the pastoral office, which chiefly
consists in the preaching of the divine word. And as in
some places this abuse has sprung up, that the Bishops
transferring the office of preaching to others, apply
themselves to other duties against the example of the
Apostles who have said, " It is not right for us to leave
the word and serve tables;" which latter duty was
nevertheless of the greatest piety as it consisted in
relieving the poor.
Therefore with approbation of this Synod, we enact,
that all the Archbishops and Bishops be held to
undertake personally the duty of preaching the word
of God, according to the. command of Christ, and the
Apostles, and the rule of the holy Canons ; and
whensoever any lawful hindrance shall occur to pre
vent them doing it, then in such case, according to the
decree of Pope Innocent the Third, of happy memory,
published in the General Council, which commences,
"Among other things they should choose fit persons
to discharge properly the duty of preaching," rectors,
vicars, also and others having the cure of souls, should
either personally or through other fit persons, if they
are lawfully hindered themselves, feed the people com
mitted to them with the wholesome food of preaching,

31
at least on Sundays and other feast days ; but should
any neglect this necessary duty of preaching after one
whole month's failure of his duty from the time he was
warned by his superior, he may be compelled by him
to do it by Ecclesiastical censures and other remedies
of Law, and a respectable stipend may be assigned
from the revenues ofthe benefice to some other person
who can discharge that duty for him, until the incum
bent at some time or other, recovering his right mind,
may fulfil his office.
But this requisite duty of preaching will be clearly
complied with, not only by giving a public sermon,
but even if the pastor should privately invite to him
those of his entrusted flock, who he understands are
erring from the right faith or good morals, and like
a father and with all the affection of charity, teaching
them, admonishing, exhorting, and if need be intimi
dating them, endeavour to bring them back to the
Catholic faith and the proper rule of life, and confirm
in their holy purpose those whose life is correct both
in faith and practice.
But inasmuch as there are men who without a call,
thrust themselves in as preachers, though the Apostle
says, " how shall they preach unless they be sent ?"
Men whom even God rebukes by his Prophet saying,
" they did run and I did not send them." We ordain
therefore to be observed, the decree of Pope Innocent
the Third, of happy memory, which was published inthe
General Council, by which it is forbidden under
anathemas and other penalties, to be inflicted on him
who obstinately perseveres, for any one unauthorized by
the Apostolic See, or by the Catholic Bishop of his

32
Diocese, to dare to assume the office of a preacher,
either publicly or in private, out of the Church he
presides over.
While the Bishop should instruct with all piety and
zeal those whom he sends forth to preach, respecting
both the matter and manner of their preaching, for
many abuses have crept into this duty. This however
will be the best injunction to give them, that first of
all, they exhort the people to repentance, which is so
much the more necessary, as we have more grievously
offended God, and have received the greater blessings
at his hands, in the deliverance of this kingdom from
the most pernicious schism. And in the next place
let the preacher diligently instruct and admonish them
against those corruptions and abuses, both in doctrine
and practice, which prevailed in the time of that
schism, and with which even now the majority are
infected. But as in many Churches there are no preachers,
therefore that the people may not be defrauded of the
necessary food of sound doctrine on account of the
ignorance of rectors, vicars, and others having the cure
of souls, certain homilies will be published, composed
by pious and learned men, under the direction of this
Synod, on those points, especially where most error
has been committed in this country ; and these homi
lies should be plainly and distinctly read, instead of a
sermon to their intrusted flock, by such curates as are
not capable of preaching.
But as here the harvest is great, and the labourers
few, the Lord ofthe harvest is in the first instance to

33
be intreated, that he would send labourers into his
vineyard. In the mean while however, it will be the
duty of Bishops to select certain preachers, who should
traverse all parts of the Dioceses in such a manner that
no part of the flock be altogether deprived of the
wholesome food of God's word.
This also will be the business of the same digni
taries that those who are set over the cure of souls,
should on all Sundays and other feast days, at a par
ticular hour when they are not occupied by Divine
services, invite the children of their parish to the
Church, and there diligently instruct them in the first
rudiments of their faith, in piety and in obedience to
their God and their parents ; and they who shall have
neglecte'd this duty, shall be compelled to it by those
legal remedies which shall be deemed advisable.
THE FIFTH DECREE.
Concerning the life and respectability of the Clergy.
Inasmuch as the example of life contributes a great
degree of authority to the word, and is as it were a
kind of preaching; on that account, men who preside
over others must take care that they excel others as
well in moral integrity and purity of life, as in that
distinction of ruling their own house well, which is
required of Bishops by the Apostle. Wherefore we
admonish and entreat by the bowels of mercy of
Jesus Christ, the Archbishops, Bishops, and other
Prelates ofthe Church of this realm, that in accordance
with the Apostle's doctrine, they live so soberly,
chastely, and piously, that their life and conversation

34
may be an example to others, for piety and regulation
of morals. They should not display any pride or
pomp, nor use silk clothing, nor costly furniture ; their
table should be frugal and sparing, whatever be the
number of their guests or friends staying with them ;
there should not be served up to table more than three,
or at the most, four kinds of meat, besides fruit and
confectionary ; for this larger allowance that we make is
more from indulgence and consideration of the man
ners ofthe age than from approving of it.
The other attractions of the table should be charity,
the reading of holy books and pious conversation.
Prelates should also abstain from a numerous and
superfluous establishment of servants and horses, and
should be content with just so many attendants as are
needed for the management of the cure entrusted to
them, the government oftheir household, and the daily
uses of life. They should also be careful respecting
the morals and life of their dependents, since they con
tract from the vices of others a disgraceful stain of
infamy themselves ; and should take care that the lay-
menin their service shoulddress quietly and respectably,
both as to the quality and colour of their garbs.
And that this moderation in expence be not attri
buted to avarice, the whole surplus income of the
Church, after deductions made for the necessary ex
penses of themselves and dependents, and for meeting
the burdens ofthe Church, should be distributed for the
rearing up and nurture of Christ's poor, for the educa
tion of boys and young men, in schools and learning,
and in other pious works for the glory of God, the good

35
of our neighbour and the example of others, according
to what the blessed Pope Gregory wrote to Bishop
Augustin, respecting the distribution of Church
Revenues. Let them be the fathers of the poor, the refuge and
defence of the orphans, widows, and oppressed ; let
them be assiduously employed in the study of the
Holy Scriptures, and in those matters which relate to
the government of the cure committed to them ; but
abstain from secular business, and all those things
which least suit the clerical order according to the
institutes of the holy Canons ; so that in all points
may be recognised the form of a flock truly organised.
These same rules are also proposed for the guidance
of the other clergy of inferior rank, for it is fit that
the members agree with the head ; and to the end that
they be altogether such, we enact, that the local Ordi
naries take care that those holy and pious decrees, both
of General Councils, as also of the Legates of tfie
Apostolic See, and the Provincial Laws of this realm,
touching the life and respectability of the clergy, be
entirely observed by all the clerks of their jurisdiction,
under pain ofthe penalties therein contained, and others
also to be inflicted at their discretion.
And that no one may pretend ignorance of these
points, the above Ordinaries will take care, that all those
rules which seem the most essential be reduced into
a short abstract, and together with penalties incurred
and the warnings that are proper, may be brought to
the knowledge of all, either by public recitations or in
some other way.
F 2

36
But in order to remove certain abuses which in the
corruption of the past time have crept into the morals
and life of the clergy in this country, we have thought
fit to make some special enactments respecting them,
as follows :
Since therefore according to the enactments of the
holy Councils and Canons, by the ancient and laud
able custom of the Church, it is not allowed to persons
in the professed regular orders, nor even to the secular
clergy to have wives ; yet, nevertheless, many after
uttering their solemn profession and undertaking sacred
orders, casting aside the fear of God and his laws, have
not scrupled actually to contract marriages which may
be rather termed shameless cohabitations to the great
est disgrace ofthe religious and of the clerical order, the
scandal of the public, and the destruction of their own
souls. To provide therefore against the abuse as well
in past as in future cases of this nature, we with the
approbation of this same Synod, do condemn and re
probate all such marriages actually contracted, as well
by persons of the professed religious orders of either
sex, as also by those of the secular clergy who have
arrived at the sacred order of Subdeacon inclusively :
and we pronounce and declare them to be legally im
possible, illicit, and nefarious. And we command all
the Ordinaries of this realm that they do by Ecclesias
tical censures, and other remedies of law, separate and
disjoin persons of this description, so in point of fact
united, and by no means permit them to live together.
And that they should proceed with severity according
to the rule ofthe sacred Canons, against all who should
defend marriages of this sort, or obstinately persevere
iu them.

37
And that for the future nothing of the kind be com
mitted, we enact that all the ordinances of the Canons,
as well general as peculiar to this kingdom, levelled'
against excesses of this kind, with all the sentences,
censures, and penalties contained in them, be fully put
in force and execution.
Moreover since many Ecclesiastical persons of this
realm, and even those holding preferment in the
Church, and duly constituted in sacred orders, do yet,
unmindful of their condition, not only neglect the dress
and tonsure suitable to their order, but even involve
themselves in worldly pursuits, and low and discredita
ble employments, neither do they keep Canonic hours,
nor apply to the study of learning, nor do any thing else
in short which is consistent with their order, to the
contempt of sacred laws, and to the disgrace of the
clerical order. We, therefore, enact and decree, that
whoever in any Church holds a prebendal stall, or pre
ferment of whatsoever kind or description, be held to
wear the clerical dress and tonsure, according to the
sanctions ofthe Canons, and to altogether abstain from
all business and occupations unsuitable to the clerical.
order, or otherwise prohibited by law, and to attend to
the Canonic hours and apply to the study of learning,
and to do other things suitable to their individual
character and to their order, and to the preferment held
by them.
But if any one after warning from his ordinary, shall
persist in such abuses, he should be compelled to correct
and amend himself by any legal remedies, even to the
deprivation of his preferment. And should the delin
quent have been regularly constituted in sacred orders

38
though without preferment, he should nevertheless be
compelled by the same legal remedies to observe the
above mentioned rules. But as for those who have
been only admitted to the lesser orders, they must
abstain from unlawful employments, and such as are
prohibited to them ; otherwise let them be deprived of
their privileges as clergy, according to the sanctions
of the Canons. THE SIXTH DECREE.
Respecting the conferring Ecclesiastical orders, and
the examination of candidates.
Although in addition to preaching the word of God,
nothing more is enjoined on a Bishop than a diligent
and careful observation in the laying on of hands,
according to the precept of the Apostle, " You should
lay hands suddenly on no one." Yet as the attention
becoming so great a matter is not wont to be employed,
whence arises a contempt for the Ecclesiastical order,
and a great falling off of attendance at divine worship :
We enact with the approbation of this same Assembly,
that all and each of the local Ordinaries should shun
no labour in conferring Ecclesiastical orders ; but that
either personally, if they be not lawfully hindered,
otherwise by other Catholic Bishops exercising the
office with all zeal and charity, should at seasons
appointed by law introduce into orders such individuals
of their Diocese as wish it, and are known to be fitted
for it. But they should never send to the Bishop of
another Diocese any one to be ordained, except on
some ground of necessity they have well ascertained,
and that too subsequently to having carefully examined
him, and known him to be a fit subject.

39
But let not the Bishops think that they have fulfil
led their duty, if surrendering to others the examination
of the candidates, they only themselves lay their hands
on them. For in this way it generally happens that
men at once useless and unworthy are without con
science elevated to holy orders, having been recklessly
deemed qualified by a third party, who is not much trou
bled with the importance of the thing. Wherefore we
exhort in the Lord and admonish all and singular the
Bishops, and command them that they in their own
persons exercise this office of examining with all zeal
and attention ; but should they need assistance, from
the number of candidates being great in consequence
of the extent of the Dioceses, they may in such cases
employ the aid of those whom they have known to be
pious and learned, and in whose attention they can
confide. Neither do we on this account exclude Archdeacons,
or others to whom this office belongs, on the contrary,
we wish them to assist the Bishops, and be their
auxiliaries. But in the examination of candidates for orders,
this must be especially attended to, that they be not
infected with any heresy, that they are born in lawful
wedlock, that they be arrived at the age required by
the sacred Canons, that they be free' from all defect,
such as legally to disqualify for orders ; that they be
commendable for respectability and integrity of life
and morals, and possessed of so much literary know
ledge as is suitable for each degree in orders.
Diligent care should also be taken that no one be
promoted on a fictitious or insufficient title, who may

40
hereafter, to the disgrace of the clerical order, be forced
either to beg, or what is most infamous, to make as it
were a traffic of the hallowed sacrifice ofthe mass.
But all must be in the first place admonished and
exhorted that they come not to take on them holy
orders for the sake of their own interest, nor seeking
their own, but only, "the things which are Jesus
Christ's" But in order that all these things may be done with
the more accuracy, the candidates, especially for
admission to holy orders, will signify their wish to the
Bishop long before the time of ordination, that he may
at his convenience both seek and obtain information
respecting their state and condition. And at length,
on the fifth feast day next preceding the day of
ordination, they must present themselves and give in
their names, and on that and the following days at a
stated hour be diligently examined.
All candidates should produce distinct and trust
worthy testimonials on those points above mentioned,
not only from their parish priests, but from their tutors,
and other good men who have been well acquainted
with them. And that they may come to take holy
orders cleansed from every stain of sins, and with that
devotion that is seemly, they should confess before
hand their sins to some fit priest, who, on a careful
investigation of their manner of life, may ascertain
whether perchance they are held by some irregularity,
or other hindrance whatsoever, which may render it
expedient for them either altogether to abstain from
holy orders, or so long as till the hindrance be re-

41
moved. And they should also on the day of ordination
partake of the most holy sacrament of the Eucharist.
And though in conferring the lesser orders so exact
a vigilance is not required, yet nevertheless in these
also a regard to all the points above mentioned should
be observed in proportion to the degree and amount of
the holy order that is taken.
THE SEVENTH DECREE.
Respecting the provision of Ecclesiastical Benefices.
Since ecclesiastical benefices should be conferred
only on worthy and fit persons, who are both desirous
and capable of doing the duty which is the ground of
the benefice, as is taught by the example of the
Apostles, who, when about to elect seven deacons,
called together the multitude of the disciples and said,
" Seek out, brethren, from among us seven men of
good report, full of the holy ghost, and of wisdom ;
whom we may appoint over this work." — -Therefore,
we would admonish again and again, all Bishops whose
business it is, that laying aside all human affection and
motive, they should confer their Church patronage, and
especially their preferments that involve the cure of
souls, and entrust them to those who are the fittest and
best they can find, seeking not their own, nor the
interests of their kindred, nor of those in any way
related to them, according to the flesh, but "the things
which are Jesus Christ's."
And as that expression ofthe Apostle "Thou should
est lay hands suddenly on no one," does not relate so

42
much to the conferring orders in the Church, as to the
institution of Ministers, Bishops should not consign
church benefices, especially such as have the cure of
souls, to any one previous to a careful investigation and
examination of him. In which examination the several
points which we have already mentioned as objects of
inquiry in conferring orders, should be looked into, and
indeed in a far greater degree of strictness, such as
sound doctrine, full age, also correctness of morals, and
knowledge of learning: — and besides, whether the
candidate for preferment has been constituted in those
orders which are meet for the duty of the benefice en
trusted to him, according to the sanction of the Canons,
the statutes of the Church, or the rule laid down by the
founder of the living. And whether he comes to take
on him the divine services from ambition, avarice, or
other human motive. Every clerk receiving preferment
should have a good testimonial from trust-worthy men,
with whom he has been long acquainted, and should be
carefully admonished by the Bishop respecting the duty
and burden imposed upon him.
But when any one is to be presented to a benefice
which requires personal residence, the Bishop should
thoroughly inquire whether the presentee be such as
either would or could reside on the living ; for if he
already holds another incompatible living, or if there
be any thing else to prevent his residence, he should
not be admitted. But if there be no obstacle of this
kind, yet previous to investing him with the benefice,
he should give a promise, even on his oath, of personal
residence ; placing before him the penalty of loss of his
benefice, to be incurred in case of breach of promise,
which promise and oath we do declare, in accordance

43
with the provincial enactments, only ought to be taken
in the provisions for instituting vicars.
The Bishops should likewise take care to obtain in
writing from the heads of Universities and Colleges,
the names of those who are fitted for taking livings both
in morals and learning ; so that if a benefice be vacant,
they may know on whom immediately to confer it.
They ought also to use all diligence in looking out
for men of learning and piety, who may be an assistance
to them in the management of their churches.
And as the protracted vacancy of Churches is
attended with much danger, we exhort in the Lord and
admonish all Bishops, that on the vacancy of benefices
in their gift, without waiting for the period limited by
the sacred Canons to run out, they should as soon as
possible provide for fit rectors and pastors for the cures.
And during their actual vacancy they should take care
that they be so administered that neither the benefices
themselves, nor the flocks, if any such are assigned to
them, should suffer any injury.
And what we have above stated respecting Bishops
will apply to all others whosoever, who possess the
power not only of freely collating, but of electing,
instituting, or in any other way disposing of Ecclesi
astical benefices, the canonic penalities being re-enacted
against those who have preferred unworthy objects to
benefices. G 2

44
THE EIGHTH DECREE.
That there be no grants ofthe right of Presentation,
or of Advowsons permitted, nor that any one should
have conveyed to him the power of disposing of vacant
benefices contrary to the ordinance of the sacred
Canons. Since in evasion of the statute ofthe Lateran Council
that forbids the disposing of, or promising of benefices
not vacant, many are accustomed to convey to others
their right of presentation, or the power of disposing of
benefices of this kind. In order therefore that this abuse,
which is frequent in this country, and from which we
find many evils arise, may be removed, we prohibit in
future, with the approbation of the present Synod, all
donations of the right of presenting, or electing, or the
grants of advowsons to benefices expected to become
vacant, or the powers of bestowing them, or in any
way whatsoever disposing of them, by any persons, how
high soever be their authority and dignity, being
effected contrary to the rules of the holy Canons ; and
if any such grants be made, we decree them null
and void. And if any member of the clerical order
shall have conveyed to another rights and patronage of
that kind as above mentioned, he shall be deprived of
the right of disposing of those benefices for that and the •
following turn; and the disposal and settlement of
them must devolve to his immediate superior, who has
not offended in the same way.
But whoever has suffered himself to be presented
through the instrumentality of any one to a benefice by
virtue of the aforesaid grants, or patronage, or in any
other way has suffered or consented for a provision

45
being made for him, or in whatever other way he has
obtained it, not only shall he be deprived by law of
that particular benefice, but be rendered incapable of
holding any Church preferment for the space of five
years. Moreover we forbid all local Ordinaries to institute
or establish in the benefices aforesaid any one presented
to them, or elected by virtue of grants of this kind, but
enjoin them to reject the individual as a jobber, and
contemner of sacred laws. Altogether desiring the
aforesaid statute of the Lateran Council to be observed
by all, and that no opposition be offered to it, directly
or indirectly, in any way or under any pretext whatso
ever, under pain of the penalties above mentioned,
regarding both the nullification of the conveyance, and
affecting also the individuals offending.
THE NINTH DECREE.
Concerning Simony.
Inasmuch as the detestable sin of Simoniacal corrup
tion having its source in covetousness, which is Idolatry,
and the root of all evil, is warmly denounced, as well
by the authority of Scripture as by that of the holy
Canons. To do away with this pestilent vice, which in latter
times has very much prevailed here, by this our present
decree, we reject and condemn every gift of money, or
grant of even the smallest portion of the proceeds of
the living, every grant of farms at a rent or fine, in
short every bargain, promise, or agreement on taking

¦ 46
any Ecclesiastical benefice, or in any way mixed up
with it ; since Church benefices should be both given
and taken gratis and free without any condition or job.
But as for these presentations, elections, claims,
institutions, confirmations, collections, or dispositions,
of whatever nature of church benefices, in which the
aforesaid conditions, or any one of them have been
directly or indirectly introduced, not only by the
individuals who themselves have the disposal of the
benefices, but also by their friends, and other intervening
and intriguing parties. We do decree them to be null
and void: so that not only no right should be gained
by acquisitions of livings of this kind, but even where
some income has been already derived from them, the
offender should be held liable for all he has taken, and
be from that fact for ever incapable of holding any
church preferment.
But ecclesiastical persons who have in any way
offended against the rules above laid down for the
disposal of Church livings, shall, whatever be the
dignity of their office, be accounted on that very ground
infamous, and be deprived of all right of patronage, or
other power of disposing of livings; which rights
should devolve freely to their immediate superiors who
have not so offended.
But lay patrons, who, on account of some advantage
or emolument thence derived, and which are expressed
in the form of oath hereunder written, have presented
any one, shall incur sentence of excommunication, and
other ecclesiastical penalties. While those who have
in any degree interfered as agents and third parties in

47
these matters, shall by that very fact be incapacitated
for all clerical duties : and if they have gotten any
thing by it they should be compelled by ecclesiastical
censures and other remedies of law to give it up to be
applied to some good purposes. Furthermore we
command all Ordinaries of districts that in obedience
to the enactments of the Provincial Council, they take
an oath according to the form hereinafter stated, from
the clerk who is presented. We also re-enact the decree
of Pope Paul, second, of happy memory, which begins
" Inasmuch as the detestable," and all other Ecclesiasti
cal laws against Simonists, whether general rules or
relating especially to this kingdom ; and this we do not
only as is above stated with respect to arrangements of
livings, but likewise with regard to the laws passed
for the pure and unsullied administration of orders, and
the other sacraments ; and we do command them to be
inviolably observed.
The following is the form of oath to be made by the
clerk presented.
"I, A B presented to the benefice of N, do swear
upon these holy gospels of God, personally touched by
me, that for the obtaining of the aforesaid benefice, or
the presentation to have and take it, neither I nor any
other person in my name or stead, nor with my consent
and knowledge, have promised or given to the patron,
or any one else, any thing whatever in the name or in
respect of the premises ; nor have we on account of it
made any exchange, compensation, or confirmation of
any thing heretofore granted; nor have we deposited
with any one in trust, or hired, or leased any thing, nor
what had been heretofore hired, lent, entrusted, leased.

48
or owed in any form, have we remitted or released :
Nor have we promised, made, or entered into, nor has
any one by our direction or with our consent and
knowledge, promised, made, or entered into any grant,
lease, or release of the holy building, glebe, houses,
lands, farms, tenements, and rents of the aforesaid
church, or of the past, present, or future revenues,
tithes, and oblations of the same. So may God help
me, and these holy gospels of God."
THE TENTH DECREE.
Concerning not alienating Church Property, making
an inventory of chattels, and not letting to farm Church
Appointments. Being desirous as regards the future to look forward
to the indemnification of the churches for their past
losses, We, with the approbation of this same Synod,
enact, that the decree of Pope Paul, second, of happy
memory, against the alienation of Church Property,
which begins, "They who by jobbing" should be obser
ved under pain of the penalties contained in it, and that
all the other ecclesiastical provisions on that head,
whether general or specially relating to this kingdom,
shall remain in unabated vigour.
We also command Archbishops, Bishops, and all the
governors and directors of religious houses, and other
Ecclesiastical persons holding Church benefices, of
whatever description, that within the space of six
months, to be counted from the publication of these
presents, they should in a clear form and in the presence
of two or more respectable and trust-worthy witnesses,

49
draw up an inventory of all the property, whether
fixtures or moveables, rights, suits, claims, and dues in
any way appertaining to the Churches or religious
houses, which they hold or govern, with their values
and boundaries. The which inventory should be re
newed every third year, or whenever a succession has
taken place in the Church or religious house.
Two public instruments should be made of this
inventory, and one of them deposited in the Church or
religious house to which it refers, and the other in the
case of a Metropolitan Church, should be entrusted to
the custody of the Chapter ; in that of a Cathedral to
the care of the Metropolitan ; and to that of the Bishop,
in the case of inferior Churches, benefices, and religious
houses. And the Metropolitans and other local Ordinaries in
the visitations of their Provinces or Dioceses, or they
who shall visit in their stead, should have with them
the inventories aforesaid, and diligently inquire if any
of those things set forth in the inventory be wanting ;
and in case they find any thing wanting, they should
study to recover and reclaim it to the ancient right of
their Churches, by severely punishing the negligence or
fault of every one in this respect, according to the sanc
tion of the Canons ; yet with the exception of those
enactments which have been already ratified by Apos
tolic authority, respecting Church property heretofore
wrested from the Church, which we do not wish in
any way to derogate from by this edict.
Furthermore we re-enact and command to be observed
by all, on pain of the penalties contained in them, the
H

50
edicts of Otho and Othobon, of happy memory, the
Legates of the Apostolic See in this kingdom, forbid
ding dignities, and offices, deaneries, archdeaconries,
or the income accruing from the exercise of spiritual
jurisdiction, to be let, or given to farm. We likewise
add, that it is not lawful for any one to grant, on lease
or farm, without hope of renewal, any other benefices
for more than a year, without the consent of the Ordi
nary, which on his part the Ordinary will not give till
after having carefully ascertained to whom, and on
what grounds these grants are made.
THE ELEVENTH DECREE.
That in Cathedrals a certain number of initiated
persons be brought up, whence as from a Seminary.
men may be chosen who may be worthily set over
Churches. Since at this moment there is a great scarcity of
ecclesiastical persons, more especially of persons fit
to be set over Churches or clerical duties, or for serving
in them : and this inconvenience can be in no way
better met than by forming and preserving in Cathedral
Churches a sort of nursery, and, as it were, a seminary
of ministers. Therefore, with the approbation of this
same assembly, we enact and decree that all Metro
politan and Cathedral Churches of this kingdom be
obliged to bring up a certain number of youths, in
proportion to their respective incomes and means, and
the size of the Dioceses to which they appertain.
And the young persons the most to be desired for
this object are those who are at least eleven or twelve

51
years old, and who know how to read and write, and
whose disposition and bent afford more certain ground
for hope that they will become priests, and will for
ever devote themselves to serve clerical offices.
We especially wish the children of the poor to be
chosen into these seminaries, but without excluding
the sons of opulent parents, so that they prefer to their
own comfort the desire of serving God and his Church.
Grammar should be their first study ; subsequently,
on their removal to the Metropolitan or Cathedral
Church, they should be instructed in ecclesiastical
doctrine and discipline under the auspices of the
Chancellor of the Church, or some other learned and
serious person who may be selected for that office.
Of these youths two classes will be formed, one
of those more advanced in age and knowledge, whom
we wish to act as Acolyths, and who in addition to
their board and clothing, which is termed their bounty,
will also receive annually something of stipend; and
another class of the younger boys, who only have their
dress and board. But all, as well of the former as of
the latter class, shall use the clerical tonsure and dress,
and the same style of living, and shall serve when
needed in the divine offices of the Church.
Moreover, whosoever of the class of Acolyths shall
have arrived at the age prescribed by law, and shall
have advanced in morals and learning, shall be intro
duced to sacred orders, and shall lend their assistance
to the Cathedral or Metropolitan Church in whatever
office may seem fit to the Bishop and Chapter. And
according to their respective deserts the Bishop or
H2

52
Chapter will take care that some church preferment
be bestowed on them. And in the stead of those who
from the class of Acolyths shall be promoted to holy
orders and the greater duties of the Church, must be
substituted those of the lower class who nearest
approach them in morals, age, and learning ; while
other youths of the city and diocese may be admitted
to the grammar school, and the other advantages
offered for study, provided they have been brought up
respectably and are well conducted, who may use the
same garb and live in the same way as the others who
are maintained by the Church. And out of these the
most competent and the one that most evinces a dis
position to serve the Church, shall be substituted in
the place of any one of the clergy who shall drop.
And since for the maintenance of this nursery of
youths there must be some annual income temporarily
provided, adequate to meet the expense of boarding
the youths, and paying the salaries of their instructors,
until a fixed endowment can be made from the revenues
of benefices hereafter to become vacant, and to be for
ever assigned to so sacred an object as the present, or
in some other way, which we hope ere long to be
accomplished; we enact that all Archbishops and
Bishops, after deducting tenths, subsidies, and crown
rents, shall pay annually the fortieth part of the
revenues which they draw from their sees for the
maintenance of these youths, and the payment of
the teachers who instruct them in grammar and in
ecclesiastical doctrine and discipline. Which payment
we also wish and command to be made by all who
either now hold, or hereafter shall hold, any prebends
or ecclesiastical benefices whatsoever ; so that in

53
short from the incomes of their benefices which,
whether one or more held together, may amount
to the yearly value of twenty pounds, after the deduc
tion of tenths, subsidies, and crown rents, as before
stated, they should pay year by year the fortieth part,
to be applied to the above objects in that diocese in
which their preferment is situated.
This impost, weighed down as they are with other
and many burdens, we yet trust they will meet with
out grudging, on account of the piety of the object
both as regards God and his Church, which is now
grievously disfigured from the want of fit ministers.
We furthermore ordain that the Bishop, together
with the Dean and Chapter of the Cathedral Church,
shall conduct the management of this school of youths,
and shall give in charge to certain individuals to collect
this rate from all those who are bound to pay, at such
times and places, and under such censures and penalties,
as may be laid down at the discretion of the aforesaid
Bishop and Chapter. But the other still numerous
remaining points which have to be settled respecting
the well and successful administration and maintenance
of this school, will be, with God's blessing, provided
for in the next convocation.
But inasmuch as it is most conducive to sound
doctrine and the preservation of good morals, that the
education of youth be entrusted to masters commended
by the orthodoxy of their belief, the respectability of
their life, and their attainment in learning ; we there
fore enact that no one be appointed master in any
school in any place whatsoever, or in any way exercise

54
the office of teacher, unless he has first been carefully
examined and approved by the Ordinary of the place,
and charged respecting the books to be read in schools,
as well for instruction in learning as for improving the
morals of youth. And whoever disobeys this decree
must incur the sentence of excommunication, and be
suspended for three years from the functions of a
teacher. While they who are already entrusted with
the direction of schools, should have their creed,
their practice, and their learning carefully inquired
into. And if they are found to be such as we have
required in this ordinance, they may be confirmed
in their appointments and charged on all the above
stated points. But should they prove to be otherwise.
we command their removal and the substitution in
their place of other fit persons.
THE TWELFTH DECREE.
Concerning the Visitation of the Churches.
Whereas the visitation of churches is not only
useful but even necessary for the clearance of abuses
and corruptions, as also for the advancement of good
morals and the preserving in force and exercise the
laws of the Church. We, therefore, with the appro
bation of the present Assembly, decree that Bishops
and other local Ordinaries neglect not to visit their
dioceses and districts committed to them, according
to the ancient custom of this realm, every three years
in person, unless impeded by some legitimate hindrance,
and. in such case they should still visit by fit deputies,
with all zeal of piety and love.

55
But chiefly do we charge all visitors, that in their
visitations they take those only with them whose
assistance they indispensably require; and these attend
ants indeed must be men of such character as to be an
example to others for respectability and integrity ; and
that they be content with a moderate style of living,
go through the visitation as rapidly as possible, and
not waste time in living at the expense of others.
And the following order should be observed in the
visitation, viz. , that in the first place the city and then
the diocese be visited, unless another course be found
needful. In the city the visitation should commence from the
Cathedral Church, and then go on to the respective
Collegiate Churches and finally to the Parish Churches,
in which not only the parish priests, but other priests
and clergy resident in the parishes, should be called
over. The schools and libraries should also be visited,
and last of all the hospitals should be carefully
examined. In their visitations the Bishops will set forth the
word of God, and confer the sacrament of Unction.
or the rite termed Confirmation. They will also,
either in person or by others selected by them for that
purpose, grant the blessing of absolution in specially
reserved sins to those who need it and humbly seek it.
imposing on them a salutary penance. And to this
ordinance it will be their care to invite and encourage
all to come with the fatherly affection of love,
In the districts visited there should be chosen in the
first instance, honest men, of good report and serious

56
character, four or five in number, or even more, in
proportion to the numbers of the clergy and their
flocks, whose business should be to be well acquainted
with the life and conduct of the laity and clergy, and
who should be bound, even by the obligation of an
oath, to state what they know freely, and without
regard for any human feeling. And in default of prov
ing what they state, they should be deprived of their
office. In the visitation of all parochial churches, the
points hereinafter mentioned should be carefully inves
tigated and looked into : —
Whether the sacramental elements are preserved
free from pollution or injury. Whether they be
solemnly and properly administered. Whether the
most hallowed body of Christ is carried to the sick in
an honourable and devout manner, accompanied with
lights and a bell, and other ceremonials which are
usually employed. Whether marriages are contracted
legally and reverently in the Church, subsequent to
due proclamations, and at seasons not prohibited.
Whether the parochial clergy have books in which
they set out the names of those who are baptised, with
their parents, as also the names of those who die, or
who contract marriage.
While churches and shrines that have not been
consecrated should be so set apart in the visitation, and
those that have been profaned by secular uses should
be restored to. their sacred office ; every thing within
the Church should be clean and comely, and well
kept. The burial ground should be enclosed, that no

57
cattle can come in, and that it be not in any way
desecrated. If the Church, the choir, the belfry, the
sacristy, or parsonage, need repair, orders should be
given to those whose business it is to repair and refit
the buildings that need it, proportionably to the means
of the church or parish.
.Moreover it should be an object of inquiry whether
all things necessary for the service of the altar and the
performance of divine worship, be supplied, such as
chalices, plates, vestments, books, and other articles.
Also, whether Masses and. other divine services are
not only performed with solemnity and propriety, but
also with piety and devotion. Whether there be at
least one minister in orders who performs the service
of the Mass in a clean and becoming surplice. Whether
the books and old writings, and other documents and
privileges of the Church, be carefully preserved.
All these points relative to the substance of the
Church being carefully looked into, the next object
will be to inquire into the ministers of the Church,
and the rest of the clergy. And, in the first place,
whether they have been formally and duly ordained,
or placed in the orders suitable to the functions they
discharge. In the next place, their titles to their
Churches and benefices should be ascertained, and
whether any of them have intruded themselves, or are
holding incompatible pieces of preferment without
sufficient dispensation. Whether they reside, and
fulfil the functions entrusted to them, as far as relates
to the administration of the sacraments, the celebration
of masses, and other divine services, and in payment
of their annual dues and other charges imposed on

58
them. Whether they desert their own churches to
serve others, particularly on festivals. Whether they
diligently feed their people with the wholesome
food of God's word, and teach the young persons the
first elements of their faith. Whether they possess
the books that are necessary for these purposes, and
others also relative to the duty of a curate. Inquiry
should be made respecting their life, morals, dress,
conversation, and domestic establishment. Whether
they exercise low employments, and such as are not
allowable. Whether they haunt taverns, and other
unseemly places. Whether they maintain the property
and rights of the Church. Whether they relieve the
needy. And lastly, whether they are peacemakers,
and active in quelling enmities and hostile feelings.
Finally, we must come to the discipline of the laity,
and observe whether there be among them persons
infected with heresy, or who go not to confession.
Whether any usurers or whoremongers, or others who
live and wallow in their sins. Whether animosities
and enmity subsist between any members of the flock.
Whether there be any who neglect to observe Lent,
and the other feasts, festivals, and laudable rites of the
Church. And reference should be made to the licences
granted by Apostolic or other legitimate authority, for
eating flesh, eggs, and milk-meats at forbidden times,
or for doing anything else not in accordance with the
rules and practice of the Church ; to see whether the
grounds of excuse are definite, whether the other
statements are true, and the form of the indulgence
itself observed.
Moreover it will be a subject of inquiry, whether
there be legacies for pious purposes which have not

59
been carried into execution. Whether the people
devoutly attend Church, and attentively and reverently
listen to the whole service of the Mass. Whether
persons walk about during divine service. And
whether fathers of families instruct and govern their
children and houses with honour and piety.
If there are any hospitals it will be an object of
inquiry how they are managed, whether their revenues
are faithfully dispensed for the benefit of the poor,
and whether the life of the inmates is holy and devout.
Should there be schools, the masters may be
examined as to the books they teach, and as to the
proper discharge of their duty. And at the same
time, as has been determined by the present Synod,
that no one be admitted as a teacher unless previously
approved by the Bishop ; and if any teacher prove
unfit, he should be removed.
With respect to libraries, inquiry must be instituted
whether there are contained or sold in them books of
heresy, or of a kind prohibited by law on any other
ground. If the churches have chapters or colleges attached
to them, it should be remarked whether those who
hold dignities and stalls in them satisfy the duties of
their office, both in the due and devout celebration of
holy hours, as also in doing other things incumbent on
them. The visitor, after thoroughly looking into and
ascertaining these points, will commend what are going
12

60
on well, and blame what are otherwise, and will take
care they are corrected and amended by censures and
other legal remedies, if need be ; and will charge all
diligently to execute the office committed to them.
The Archbishops, in the visitation of their provinces,
will keep to the rule laid down by Pope Innocent IV.
of happy memory, in the ordinance that begins " The
Church of Rome." And among other things will care
fully inquire on these points : — Whether the Bishops
reside in their dioceses; whether they preach the word
of God ; whether they live as is becoming to them.
How they conduct themselves in conferring orders and
benefices ; in appointing confessors ; in punishing the
excesses of those who are under their jurisdiction ; in
the visitation of their dioceses ; and in other things
relating in any way whatever to the episcopal office,
jurisdiction, and government, both in spiritual and
temporal matters. Lastly, whether their suffragans
observe the general canons and ecclesiastical laws of
this realm. And they will correct what should be
and can then be corrected ; in other cases they will
refer the matter to the Provincial Synod. But should
there be any thing of such a nature that its correction
and reform appears to need a higher authority, they
will then have recourse to the Apostolic See.
The Archdeacons should visit the part of the diocese
entrusted to their care and faithfulness, according to
the form hereinbefore given, in those points which come
under their jurisdiction: the more serious matters,
and such as cannot be remedied by them, they should
refer to their Bishops.

61
But they will themselves take care that what has
been laid down and commanded by the Bishop at his
visitation be carried into effect. And shall forth
with advise the Bishop of whatever has been done,
or left undone, and at the same time inform him
of the causes that hinder the fulfilment of his inten
tions. And that the Archdeacons, who are called the
Eyes of the Bishop, may zealously discharge their
duty and office, as well in visitations as in other
matters, we, with the approbation of the present Synod,
re-enact and entirely command to be observed, the
provincial ordinances of Otho, of blessed memory,
and Othobon, the Legates of the Apostolic See in this
kingdom, that have been piously and wisely promul
gated on this subject.
Moreover we make this further additional enactment
to the ordinance of the above mentioned Othobon, in
which it is forbidden to Archdeacons, to receive money
from their clergy on account of any obvious impro
priety, but that they should punish such offence with
the stigma that it merits ; we add to this, therefore,
that whoever ventures to act contrary to this law
shall be fined by his Bishop to the amount of double
what he has received : and that this money be con
verted to the use of the scholars' table, erected or to
be erected in the Cathedral Church of the diocese.
But that the Prelates of the Churches may be
enabled to exercise with freedom the office of correcting
and reforming those who are subject to their jurisdiction,
we re-enact and command to be observed by all, that
ordinance of Pope Innocent the Third, of happy
memory, published in the general Council, in which

62

he enacts that the aforesaid Prelates should correct
and reform the excesses of the clergy subject to their
jurisdiction, without appeal, notwithstanding any usage
to the contrary.
Given at Lambeth, near London, of the Diocese of
Winchester, on the Eighth of February, one Thousand
Five Hundred and Fifty-six.

YALE

CHESTER:
PRINTEH BY >, a. SPENCE, EASTGATE STREET.

YALE UNIVERSITY

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