The reliques of Rome contayning all such matters of religion, as haue in times past bene brought into the Church by the Pope and his adherentes: faithfully gathered out of the moste faithful writers of chronicles and histories, and nowe newly both diligently corrected & greatly augmented, to the singuler profit of the readers, by Thomas Becon. 1563.

The Reliques of Rome.

Of the Pope, and of his vsurped power and fayned authoritie.

POpe Boniface the third thorowe great and earnest sute (although many good and Godly learned men resisted hym in thys behalfe,The beginning of the Popes primacie. vtterly condemning this his ambition and Luciferlike pride in exalting and lifting vp himselfe aboue his fellowe Byshops, and chalenging vnto hym yt Supremacie and authoritie, which the holy Scripture in no place geueth him neither had any of his predecessours ye Byshops of Rome tofore enioyed the same nor once desyred it, but rather both written and spoken against such vsurped power, as we may see in the writings of Pope Gregorye the fyrste against Iohn Patriarch of Constantinople, Epist. lib. 4. Epist. 32.33.34. capi. 76.77.78. whiche attempted the lyke wicked enterprise, but was resisted) to Phocas the Emperour, at the last obtayned of hym, that he and his successours for euer after should be taken for ye chiefe byshop and supreme head of the vniuersall Church of Christ throughoute the worlde:Pope, 〈◊〉 head of the Emperors making. and yt the Church of Rome from that daye foreward should be called, and so admitted and receaued the chiefe and principall head Church of ye whole world: Againe, that the Church of Rome should be in subiectiō to none other Church, but that al Churches vniuersall shuld be obedient and in subiection vnto it. For vntil that time the Church of Constantinople was counted the highest and of greatest authoritie bicause of the imperial see in that city. This thing was brought to passe about the yeare of our Lord .vi.C.vii. Flatina. Christianus Massaeus. Henricus Pantaleon. Paulus Dia • onus. Anselmus Rid. Polichronicon. Albertus Krantz. Abbas vrspergēsis. Hermannus Contractus. &c

Phocas the Emperor.This Phocas (as histories make mē tion) was a great and cruell tyraunt, & by force & violence obtayned the Empyre. And that he myght the more quietlye enioye it, he wrought not onely treason against his Lord and Maister, that was Emperour before him called Mauritius a mā both noble & vertuous, but he also most shamefully and traytorously slewe hym,The tirāny of Phocas. not onely him, but al his children also, yt none of his flocke might lyue to make any clayme to the Emperiall Crowne after him. A Tyraunt mete to set vp the tiranny of the Byshop of Rome contrary to ye worde of God and the determination of the auncient Cannons.

But thys trayterous murtherer receaued a iuste reward of thys his tirannye. For as he vniustlye slewe: so was he most iustly slayne. As he deposed his Lord and Master: so was he deposed & put down. As he against al right toke away the Empire frō his Lord: so was it againe taken a way from him. As he suffered none of his masters children to liue: so dyed he without childrē, one doughter only excepted. Loke with what measure he mette vnto his lorde and master: with the same was he paid home again, sauing that his death was more vilanous and shameful, than the death of his master.The death of Phocas For thys tyraunte after he had reygned certayne yeares, had fyrst of all his handes and his feete cut of, afterward bicause he had bene a famous and notable adulterer, his priuy membres with his heade were cut of also. As for the residue of his bodye was burnt to ashes, An ende worthye such a tirant: Zonaras, Paulus Vuarnefridus, Ioannes Monachus, Paulus Diaconus, Ioannes Cuspinianus, Sebastianus Frank.

Pope Christes vicare and Peters successour.Pope Benet the seconde obtayned of the Emperour Constantine, that the Bishop of Rome for euer after should be taken of all men for Christes true vicar in earth, and saint Peters lawful successor. This Pope also broughte it to passe, that the bishop of Rome only should be called Pope, that is to say, the father of fathers. For before that time all Bishoppes generallye were called Popes,The bishop of Rome only Pope. it maye be gathered of diuerse writers. In the yere of oure Lorde si • e hundred .lxvii. Anselmus Ryd. Achilles Perminius, Sebastianus Franck. &c.

The church of Rome heade of all churches.Pope Vigilius (as they fayne) made a decree with the consente of his adherents that the Sea of Rome shoulde be taken for the head and maistresse of al churches thorowout the worlde. In the yere, &c. v. C. xxxv. according to the doctrine of these two verses.

Dogmate papali datur, simul ac imperiali, vt sim cunctarum mater, & caput ecclesiarū.

That same decree also made Pope Simplicius (as they write)A famous & notable lye. in the yere of our Lorde: 471. Moreouer the papistes go forth and say, that when Pope Siluester was Bishop of Rome, Constantine the Emperour did exalte and aduance the Sea of Rome, that he gaue vnto it not only an ecclesiasticall, but also an Imperiall, power, appoynting the church of Rome to be the chief church through out ye world, & to haue autority, rule, & preeminence no lesse ouer those foure principall Churches, Antioch, Alexandria. Cōstantinople, and Hierusalē, The Pope is become a playne Lucifer. than ouer al other churches cōtayned vnder the heauens: Agayn, yt the bishop of Rome should be higher & of greter autority, than al the bishops and priests of the whole worlde, and yt whatsoeuer should be determined concerning matters of religion, shuld depend only vpon the popes iugement, eyther to be receiued, or to be reiected, He appointed also (as the papistes go forth to lye) that the pope should haue fre liberty to weare the apparel either of an emperoure or of a byshop at his pleasure, and that he shoulde haue all manner of officers to attend vpon, as the Emperours maiesty hath. Moreouer the aforesaid Emperor Constantine gaue to Pope Siluester and to his such cessors the city of Rome and al Italye,S. Peters patrimony. withe the prouinces, places and cities of all the weast parts, to be S. Peters patrimony for euer: & addeth furthermore these words. O terrificū fulmen. If any mā do infringe break, transgresse, contemne and condemne this our ordinance, euerlasting damnation hang ouer his head: and the holy and chiefe apostles, of God Peter and Paule be his enemies, and immortal foes both in this world and in the world to come: yea perish mought he in the lowest part of hell and so be damned for euer and euer withe the deuill and all the wicked.

The Papistes are impudent liars.Furthermore this Emperoure (as the Romanists fayne) when he hadde made this donation to the Churche of Rome plucked of the imperial crown made of moste fine golde garnished wt all kind of precious stones pearles and iewels from his own heade, and set it vpon pope Siluesters pate for the reuerence yt he bare to s. Peter & caused ye Romish bishop to be set vpon a costlye & richely appareled palfrey,☜ & to be solemnely caried aboute thorow the citie of Rome in the presence of al ye citizēs, ye Emperour himself running on foote like a lacky by the Popes side, holding his horses bridle in his hāde, as a most vile page. These thinges done, ye Emperour Constantine departed from the West parts of the world which he had now giuē ouer to Pope Siluester and to his successors for euer to be s. Peters patrimony, with all the priuileges, emoluments, commodities & profites of the same, and wēt himselfe into ye East partes, euen vnto the citie Bizantium, which being in great ruine he repared and amplified, beautifying it with many noble and sumptuous buildings, & called it Constantinople according to his name. He caried also with him almost al the noble men of the Romanes, and the whole order of ye Senatours with their wiues & children, bicause the pope and his complices (as it maye appere) shuld haue elboughroume inough, & as few to trouble his holines, as might be In the yere. &c. 315. Bartolomaeus Picerius de monte arduo, Ioānes Laziardus, Edic. Constant Policronicon, &c.

But how vayne, false, forged, lying and counterfayte this bragging of the papistes is, concerning the donation of the emperoure Constantine to the Sea of Rome, and the supremacye of that Romishe bishop aboue all other bishops, yea, aboue Emperors, Kings, Princes, &c. diuers faythful learned & expert writers do aboundantly testify Nicolaus de causa. Note wel ye propertie of the papists. Laurentius Valla, Antoninus Archiep. Florent. Volateranus Hieronimus, Paulus Cathalanus, Albertus Crantzius, Huldrichus Huttenus, &c. But this is the properti of the papists alwaies to father theyr lies, theyr idle inuentions theyre drowsye dreames, theyr croked constitutions, theyr diuelish decrees. &c. Upon such as liued manye yeares before, and vpon suche as were mē (in theyr dayes) of great learning and vertue, that by this meanes theyr trifeling traditions might seme to be of the greter autority in the eies of the simple and vnlearned people & so althoughe plaine erroures, yet at ye last thorow the colour of antiquity be receiued for moste manifest verities & vndoubted truthes.Richesse poysoned ye church of Rome. Notwithstāding this must we nedes cōfesse (which thīg the histories doe also testify) that after ye church of Rome was endowed with temporal possessiōs, it was euer after more studiouse of ye world thā of god, of secular businesse thā of spiritual excercises, of outward pomp & pride▪ thā of inward deuotiō & christen holines, of making their owne traditions and degrees than of setting forth gods holy commaundements & lawes, of enriching themselues than of edifyinge the flock of Christ: so that not without a cause it is written, yt what time the Church receaued temporal possessions, ye olde enemy cried with a loude voice in ye ayer: This daye is poison shed forth into the Church of Christ. ☜ Therfore saint Ierome in vitas patrum saith: Sithens that holye Church encreased in possessiōs, it hath decreased in vertues according to this cōmon saying: Religio peperit diuitias: Filia deuorauit matrē : yt is to say, Religion brought forth richesse, & the daughter hath deuoured the Mother. Polichron.

Moreouer the Papistes fayne, that the aforesaid Siluester being Byshop of Rome, the councell of Nice gaue thys priuilege to the Byshop of Rome, that he should be aboue all other Byshops, as ye emperour is aboue al other kings: and that he should be called Pope,An other lie of the Papistes concerning the counc •• l of Nice. that is to say, the chiefe father, or the father of fathers. But this is so false, that nothing can be more contrary to ye truth. For in the councel of Nice, which was celebrate by the commaundemente of Constantine the Emperour in ye yeare of oure Lorde .iii.C.xxiiii. where also wer present and gathered together .iii.C. & xviii. Bishops and holy fathers, it was determined, that the Byshops of Alexandria, & Antiochia, and vniuersally all other primates should haue al the gouernance & preheminence of al ye countryes that were nere vnto them,Note. as ye byshop of Rome had in Italy, &c.

We will, say they, yt the old custome and manner shal continue in Egipte, Libie, and Pentapali, which is, that ye Bishop of Alexandria shal haue gouernaunce and rule ouer all these: for tha • there is a lyke custome for ye Byshop of Rome. In like manner we wil, that at Antioche, & other prouinces, euery one shal haue their due honour.

Moreouer when Faustinus Legate to the byshop of Rome alleaged in ye sixte councell Cartaginense,

In the coū cell of Carthage no Scripture coulde bee founde to proue the Popes primacie.

The falsehoode of the Papistes.

that the bishop of Rome ought to haue the ordering of al great matters in al places by his supreme authoritie, he alleaged no scripture for him (for at that tyme no scripture was thought to make for it) but he alleaged vntruely the fyrst general councell Nicene, in whiche Arrius the heretyke was condemned, to make for that purpose. Which after ye boke was brought forth, & no suche article found in it, but the contrary: (yet the councel at that tyme sent to Constantinople, Alexandria, and Antioche, where ye Patriarchall Sees were, to haue the true copy of ye Councell Nicene, which was sent vnto them, & also frō Rome, whether thei sent also for that purpose. And after they found no suche article in it, but in the fyrst chapter therof, the contrary, that al causes ecclesiastical shuld eyther be determined within ye diocesse or els if any wer greued, thē to appeale to the Councell prouinciall, and there the matter to take full end, so that for no such causes, men shoulde goe out of there prouince,) ye whole councell Cartaginense wrote to Celestine at ye tyme being Byshop of Rome, that since the councell Nicene had no such article in it, as was vntruely alleaged by Faustinus, but the contrary: they desired hym to abstayne after to make any more such demaunde, denouncing vnto him, that they woulde not suffer any cause great or smal to be brought by appeale out of their countrey & therupon made a lawe, that no man shuld appeale out of the countrey of Aphricke, vpō paine to be denounced accursed. Wherewith the Byshop of Rome euer after helde him content & made no more businesse with them, seing he had nought to say to the contrarye. In the syxte article of the said coūcel it was also determined, that in the Orient or Easte partes the Byshop of Antioche should be chiefe: in Egipt the Bishop of Alexandria, about Rome, the Bishop of Rome, and likewyse in other countreyes the Metropolitanes shoulde haue theire preeminence: so that the byshop of Rome neuer had medling in those countries. And in the nexte article following, the byshop of Hierusalem, which citie before had bene destroyed, and almost desolate, is restored to his olde prerogatiue, to be chiefe in Palestine and in ye countrey of Iewrye: which Church of Hierusalem, if places should be regarded, shuld be the chiefe. For there was accomplished ye mystery of our redemption, and Christ himselfe the eternall worde & Sonne of God there preached in his own person, and after his ascencion, all the Apostles and Disciples, &c.

Furthermore in ye councel Constantinople it was ordayned, that byshops should not be troubled out from theyr diocesse, nor one shuld meddle with an others iurisdiction, but the bishops of Alexandria shuld haue the gouernance of the orientall parties, the honoure of primacie reserued to the church of Antioche, as it was ordayned in the Nicene councell. And euen so, that the byshops of Asia shoulde ouersee Asia, and order all thinges pertayning to Asia. Likewise, that ye bishop of Pont shuld gouerne the diocesse of Pont. And the byshops of Thracia, their diocesse: so yt thys councell also denyeth Prelacie or Supremacie to Rome, & to the bishop thereof, reseruyng euery diocesse to his own bishop. Likewise in the Councell Mileuitane it was prouided, that all causes concerning one prouince shulde be determined in the same.

The Godly auncient councells attribute no more authoritie to the bishop of Rome, than to any other Byshop.Of these councells aforesayd it manifestlye appeareth, that the byshop of Rome hath no such preheminence, authority, supremacie & iurisdiction ouer al other bishops and ouer their prouinces and diocesse, as he vniustly chalengeth, and wickedly vsurpeth, but that his power is only in Italy: al other bishops being in al other pointes of like authoritie with him, euery one hauing the same authoritie and power in hys owne diocesse that the Byshoppe of Rome hath in Italye. Sainte Ciprian calleth the Byshop of Rome in his Epystles, whiche he wrote vnto hym, Brother, to declare that they were of lyke authoritie, and Fellow ministers in the laboure of the Gospell.

He maintaineth also with S. Austen, that there is none, which is Bishop of other bishops: Tra •• de simplicitate Prelat. Epi. lib. 4. cap. 76.78▪ and that it is a great tyranny to desire to be Lorde ouer other bishops. S. Gregory writeth expressely, that he, which would be bishop of al other bishops, shal not haue the place of Christ in earth, but of Lucifer, & shalbe very Antichrist himself.What wil the papists saye here to S. Gregorye. He saith moreouer, that to bee called the vniuersall bishop, or head of all other bishops is contrary to the ordinaunce of ye gospel, contrary to the decrees of the Canons: yea, saith hee, it is a newe name, and a name of blasphemie, whereby ye honour of all priests is greatly diminished and abased:Note well. He addeth moreouer, that the name of the vniuersall bishop for ye gouernour of blessed Peter Prince of the Apostles, was offred to the bishop of Rome at the counsel Chalcedonense & yet notwtstāding none of all his predecessors woulde euer take vnto thē that name of singularitie, neither wold thei cōsent to vse it, lest while such priuate prerogatiue should be giuē to one mā, all other priests should be defrauded of their due honor. &c. Greg. li. 4. epi. 76.78.

And the aforesaid S. Gregorye willing to shew how greatly he abhorred the name of the vniuersall Byshop or Supreme head of the whole Church of Christ dispersed throughout ye world, in all his letters & Epistles called himself the seruaunt of Gods seruauntes: which stile and māner of writing, his successours do also at thys present vse, but most falsely and vniustly being in dede in pride Lucifer, in ambitiō Alexander, in tyranny Nero, and in al kind of wickednesse Antiochus.

The primacye of the Bishop of Rome, is but a newe inuē tion.Of these things aforesaid, it is plain and euident yt thys supremacye & vniuersall power, whiche the Byshop of Rome chalengeth ouer all other Byshops, is both forged & fained, and hath no ground in the worde of God, nor in the auncient councels, but with much labour & corruption was at the last obtayned of that tyraunt Phocas ye Emperour through the suttletie of Pope Boniface the thyrd, as we haue to fore heard, not only to the great dishonour of Christ the alone head of his church, but also to the vnworthy abasemente of the Ecclesiasticall ministerye, as I may speake nothing of the losse of many thousand soules, whiche being perswaded that the Popes authoritie is no lesse, than he and hys trumpetters blow and boste, haue put the affiaunce of theyr saluation in his pardons and ceremonyes.

But let vs beholde moe of theyr decrees, whereby they haue stablyshed their tirannical power.

Pope Innocent the fyrst made a law,The see of Rome iudge of all but may be iudged of none. that the Sea of Rome shuld be of greater authoritie, than ye Sea of any other byshop throughout the world, and that it shuld be lawfull for the sea of Rome to iudge of al other Seas, but that one and alone Sea of Rome to be subiecte to the iudgement of none other. In the yeare of our Lord. 408. Caus. 9. Quaest. 3. Nemo iudicabit. Pantaleon.

Pope Iulius the fyrst in like manner made a decree,Appellations to Rome. yt if any man did suspecte his iudge, he should appeale vnto ye sea of Rome, as a place to iudge al mē, but to be iudged of none. In ye yere, &c. 338. Chron. Ioan. Tit. 2.9.6. cap. placuit.

Pope Stephan the fyrst decreed,The popes statutes ar of necessitie to be obserued. that whatsoeuer statutes ye church of Rome maketh, they ought of al men necessarily to be obserued. In the yere, &c. 361. Gratianus. Dist. 19. Enimuero.

The Popes lawes equal with the word of God.Pope Nicolas the fyrst decreed, that the Popes lawes and letters shuld bee of equall authoritie wt the holy Scriptures. In the yere of our Lord. 871. Anselmus Rid▪ That same decree is also attributed, but falsely, to Pope Anacletus, which liued, &c. 101. Chron. germ.

No man may dissent from the church of Rome.Pope Calicte the seconde made a decree, that it is not lawfull for any man to dissent frō the church of Rome. For, sayth he, as the Sonne came to do ye will of the father: so must Christen men do the will of their mother,A substantiall rea • on and a wise. whiche is the church of Rome. In the yeare, &c. 1120. Dist. 12. Non decet.

Generall councels obedient to the Pope.Pope Marcellus ordayned that from that time forward a generall councell shuld be of no authoritie, except the bishop of Rome do affyrme and allowe the same. In the yere of our Lord. 304. Lib▪ Concil. Polyd. Vergil. Dist. 17 Synodū. This decree also is ascribed to pope Iulius the fyrst. Ioan▪ Laziardus.

No man may loue whome the Pope hateth.Pope Clement ordained, that no man should be frendly vnto such as the pope fauoureth not, but that he shuld rather eschew them as enemies, & turne away from them as heathen persons. For seing (sayeth he) that the dead, (that is to say, ye pope) abhorreth thē,Note this reason. much more ye fete that is, all Princes, Kyngs, Rulers, & all other kinde of people ought so to do, and vtterly deteste them. Ioan. Laziardus. All temporall rulers, subiect to the Pope.

Pope Clement the fyrst made a constitution, that all Emperours, kings & princes shuld be subiecte to the church of Rome both in spirituall and temporall matters, & acknowledge the pope to be their head. Chron. Ioan. Laziardus. Celestinus. Appellatiō to Rome.

Pope Sixtus made a decree, that if any man wer euill entreated of his Metropolitane, it shuld be lawfull for him to appeale vnto the Sea of Rome, mother and head of the vniuersall churche of Christ throughout al ye worlde. 2. Q 6. Cap. Si quis putauerit.

Pope Fabian the fyrst ordained, that euery mā might lawfully appeale vnto the sea of Rome, although sentence wer pronoūced against him. In ye yere▪ &c. 242.2. Qu 6. ca. Licet. Iac. Phili. Bergō.

Pope Leo the thyrde made a decree, that the decrees of the bishop of Rome should be more regarded & set by,All mens iudgemēts muste geue place to the decrees of the Pope. than al the iudgementes, writings & bo •• es of the best learned. In the yere, &c. 817. Iacob. Phil. Bergom.

Pope Eugenius the fourth gathered a councel at Florence, in the which wer present many great learned men both Grekes and Latines.Note well▪ In thys councell it was required of the Grekes and of the Indians, that they shuld celebrate the Lordes Supper with vnleuended bread according to the decree of Pope Alexander the fyrst: and yt they shoulde graūt, yt there is a purgatorie to purge soules after this life: agayne, that they shuld confesse the bishop of Rome to be the true vicare of Christ, & the very successour of Peter, and the supreme head of Christs church thorowout ye world. But they woulde not obey the Popes request,Note thys aunswere. but boldly answered, that they would continew in the fayth and doctrine, whiche their Churches from the beginnyng had receaued of the Apostles. In the yeare, &c. 1433. Ioan. Philip. Bergom. Chron.

Pope Boniface the eyght vpon a certayn great and solemne feast,The Lucifer like prid of Pope Boniface. apparelled in hys Pontificalibus was caried about the citie of Rome on mens shoulders, & gaue the people large blessings with wagging his fyngers ouer them on euery syde. The nexte daye after he put on an imperial robe, decking himself like an Emperour, and cōmaunded a naked sweard to be borne before him and he himself sitting vpon his moyle gloriously, cryed out with a loud voice saying.Scripture wel applied Ecce duo gladij hic. Behold, here are two sweardes: calling himself Lord of the whole worlde concerning both temporal and spiritual matters. This is that monsture, of whom it is writtē: Intrauit vt Vulpes, vixit vt Leo, moritur vt Canis. That is to saye, he entred in as a fore, he liued as a lyō, he dyed as a dogge. In the yeare of our Lord. 1290. Albertus. Popes fete k • ssed and honoured. Crantzius, Fascic. Temp. Pantal.

Pope Leo the fourth so greatly estemed both himselfe and his authoritye, that he offered hys feete vnto princes to be kyssed and honoured. In the yere &c. 858. Volat. Plat. Pantal.

Pope Innocent the thyrd fyrste of allO Lucifer. crowned Otho the Emperour,The Pope may set vp and p • ucke downe princes at hys pleasure. and afterward depriued him agayne, saying: It lyeth in my power both to set vp & to plucke down emperours, kings and princes at my pleasure. For all power is geuen vnto me both in heauen and in earth. In the yere of our Lord, 1195. Sebast. Frank. Chron. Temton. Fasc. Temp • . Paulus. Phrig, &c.

A charitable act of so holy a father.Pope Alexander the thyrde did not only with martiall armours resiste the Godly and noble Emperour Frederike, but at the laste thorow the might of other princes, subduing him, compelled y• aforesayd Emperour, before he wuld geue hym absolution, & be at one with him, to lye flatte down vpō the ground before hym in the syght of the people: and the pope setting hys foote in the emperors necke, cried out with a loude voyce and sayd: Scriptū est: Super aspidem et basiliscum ambulabis & conculcabis leonem & draconem. That is to saye. It is written. Upon the Adder & the Cockatrice shalt thou walke and thou shalt treade downe the lion & the dragon. In the yeare, &c. 1161. Nauclerus▪ Sabel. Iaco. Phil. Ioan. Char.

This pope made & compelled Lewes King of Fraunce,Kings lackies & slaues to the Pope. and Henrye King of Englande to be his lackies & to runne on fote by him, ye one holding his horses bridle on the right side the other on the left syde, leading him with greate pompe thorow the citie Totiacum vnto Ligris. Chroni. Sigebertus.

Pope Hadriane the fourth was not a little angrye bicause the Emperoure helde with his hand the left stirrope, and not the right, when he came down of hys horse, aboute the yeare, &c. 1158. Albertus. Crantz. Otho. Frisius. Pantaleon.

Pope Calixtus the second,An holy father & charitable acts whē he returned vnto Rome caused pope Benet, whom the Emperor had before set vp, to be apprehended, and to be set vpon an horse, & so ryde before him vilanously al the way, his face being turned vnto the horses arse, & holding the horse tayle being in his hande in steade of a bridle. Afterwarde he threw him into prison, where he most miserably dyed. About the yere. &c. 1120. Chron. Fasciculus temporum, &c.

Pope Celestine the third crowned the emperour Henry the fyfte,A pointe of knauerye. holding the crowne betwene his fete. And whē he had put the crown vpō the emperours heade, he smote it of with his fote againe: saying yt he had power to make Emperours, and to put them down agayne. In the yeare. &c. 1195. Crantz.

No othe may be required of the Pope.Pope Cornelius ordayned, yt no othe shoulde be required of the pope excepte it were for the mayntaynaunce of holy church. In the yeare, &c. 255. Ranulphus. Cestrensis. Chron.

The Pope a sower of sedition.Pope Gregorye the seuenth, for dyspleasure that he bare vnto Henrye the Emperoure, wrote vnto the princes & people, that liued vnder ye Emperours dominion, that they should by no meanes obey the Emperour, but rather resiste hym and hys authoritie, and take him no more for Emperour but rather for an vsurper of the empyre.The Luciferlik pride of the pope. The emperour perceauing this malicious purpose of ye pope, wrote againe vnto him on this manner: When Christ cōmitted the sheepe vnto Peter, he excepted Kings. The pope aunswered the Emperor in his letters on this wise: Whē Christ gaue ye keyes vnto Peter he excepted no man: by this meanes chalē ging power & authoritie ouer al Emperours, Kings, Princes, and Rulers, vnto whom notwtstanding by ye worde of God both pope & Bishop wt all the spiritualty (as they terme them) ought to shewe obedience euen from the very heart, Rom. xiii. not only for conscience sake. In the yeare, &c. 1073. Christianus Massaeus. Sabast. Frank. Chron.

Pope Boniface the eight wrote vnto Philip King of Fraunce,Pope Lord of ye world. that he was Lorde of all thinges aswell temporall as spiritual thorowout ye whole world and that he therfore ought to haue receaued the kingdome of Fraūce at his hande, which thinge forasmuch as the king had not done, ye Pope wrote vnto him, yt he had iustlye deserued to bee depriued of his kingdome: so yt afterwarde this arrogant Lucifer and mō s • ure of pride excommunicated Kinge Philip, and gaue away his kingdōe to Albert the Emperor. About the yeare, &c. 757. Pol. Virg. Pant.

Pope Stephan ye seconde was ye first Pope that was caried about vpō mēs shoulders:Pope caried on mens shoulders. which thing his successors haue euersince diligētli practised▪ put in vse. In ye yere, &c. 757. Pol. Vir. Pan • .

Pope Cletus firste of all vsed in his letters these wordes: Salutem & Apostolicam benedictionē. In the yere, &c. 81. Chron. Ang.

Pope Gregory the first vsed firste of all in his letters and bulles this title▪ Seruus seruorum dei, that is to say, seruāt of the seruants of God, which title his successors yet keepe: but how truely who seeth not? seing they labour to the vttermoste of theire power to haue the whole world vnder their girdle, yea & to compell princes kinges and emperors, not onely to be their lackies, but also to kisse euen their very feete. Hee vsed this title in all his letters to represse the arrogācye and pride of Iohn Patriarche of Constantinople,☞ which contrary to the doctrine of the Gospel and contrary to the decrees of the olde Canons, presumed to vsurpe a newe name to himself, and sought to be called the vniuersall bishop, or head ouer all other bishops. To shew that such a proud & ambitious name ought vtterly to be detested of al spiritual ministers, of whatsoeuer calling or dignitie they be, the aforesaide Gregory in all his letters euer after named himself, the seruant of the seruauntes of God. In the yere, &c. 590. Ranulphus Cestrens. Chron.

This aforesaid Gregory sent Austen ye Monke wt certaine other into Englād to conuert and turne the english natiō vnto the Romish Religiō.Austen the Monk, corruptoure of the Christē fayth in England. Which Austen, when thorow his hipocrisy & coū terfait holines he had won many vnto his purpose, and had obtained of king Adelbright to be Archbishop of Cāterbury and primate of al England, wēt into Wales, where hee founde manye godly & lerned byshops and preachers of Goddes worde, which sincerely and purelye taught the doctrine of the holy Scripture, and rightlye administred the blessed sacraments according to Christes institution:Note thys This decre was not euil. whom thys aforesaid Austen the Monk labored also to the vttermost of his power to allure frō the sinceritie & simplicity of christs religion, vnto the Romish and popish superstitiō, bosting himself to be a Legate of the most holy father the Pope, sēt frō Rome: again, made & ordayned the chief bishop & primate of al englād, and therefore he wylled them to obey him and his doctrine, and to receaue ye most holy father of Rome, and his catholike Religion. But the Godly and learned Fathers boldely aunswered, that they were alredy true Christiās, and according to christs doctrine they gouerned theire Churches: therefore they would neither obey him, nor submit themselues to the aucthoritie of yt straunge Romishe Bishop, nor yet receiue his supersticious ceremonies, but continue, as heretofore they had done, in the simplicitie of Christes religion. By this meanes this Monke Austen was compelled to depart, his expectation not satisfied. Notwithstanding this monstrous Monk afterward foūd the meanes (such is the charitie of the bloudy papists) greatly to annoy these Godly and lerned fathers, bicause they would not obey his wicked & deuilishe request. For he complained to Kinge Adelbright, Austen a bloudy Monke. that the Britaines called otherwise Welshmen, woulde neither obey him nor anye man, but onely the Archbishop of Carlion. Which thinge when the King heard, he was greatly moued, and threatned to destroy them al, writing to Elfride king of Northū berland that he should come to him wt al the power that he might make, and that he would meete him at Leiciter & frō thence they would go into Wales and there destroye the Archebishop of Carlion and all those that had refused to obey Austen and his doctrine.

When the Godly fathers hearde of this and that the two kings with their armies approched, to the ende for to destroy them, they sent vnto the kings certaine holy and vertuous mē, which went barefoote & woolwarde with all humilitie & meekenes, desiring thē • t • cease frō so vngodly an enterprise. But the kings were so sterne & so wicked, yt they woulde not once speake to those holy mē, but slew them straightwaies euery one. They spared them no more (alas for sorow) than the wolfe doth ye sheepe, but cruelly and vniustlye murthered those saints of God, so that thei were all martired yt came vnto theim, being in numbre fiue hundred & forty. And from thence those kinges went vnto Gāgor,☜ for to slea all ye Britanes that they might fynde. But when the Britanes heard of it, they assembled & prepared thēselues with all their power to fyghte with those kinges for the defence of their countreye, and for the mayntaynaunce of Christen religion, so that in that battell king Adelbright was slaine by ye iust iudgement of god, and kyng Elfride was sore wounded and compelled moste cowardly to flye, theyr whole armye also being vtterly discomfited & wel nigh al slayne. They that remayned toke them to their fete and fled, so that by this meanes God gaue his seruaunts a glorious victorie ouer the popyshe enemyes. Ex Chron. Angl. Such end, O Lord, geue thou to all thine enemyes, that of malice and without repētaunce persecute thy seruauntes for the testimony of thy truth, that the kingdome of Antichrist and ye pope, vtterly subuerted, thou maiest be knowen to be the alone Lorde and thy worde to be the alone veritie.

Of the Popes election.

This decre agreeth not with the order of the auncient Churche of Christ.POpe Nicolas the fyrst made a decree, that if any mā would thrust himself into the sea of S. Peter, not being chosen thereunto by such as ar appoynted for the electiō of the pope, ye same shuld be iudged not Apostolicus but Apostaticus. 49. Dist. Cap. Si quis Apostolice sedi. Anno. 871.

Pope Hadriane the first made a law,Here • a •• men are admitted to the election of the pope. No Pope 〈◊〉 • full without the admission of the Emperour. The Emperour barred frō the election or admissiō of the Pope. The clergy and people of Rome chosers of the Pope. that no lay persons should presume to entermedle with the election of ye pope 63. Dist. Cap▪ Nullus laicorum. An. 796.

Pope Boniface the second, made a decree that in the election of the pope, the Clergye should be deuided from the cō mon people. In the yeare, &c. 529. Albertus. Krempt.

Pope Leo the eyght ordayned, that none should be admitted pope without the consent of the Emperor. In ye yere, &c. 962.63. Dist▪ Cap. In Synodo. Chron.

Pope Adriane the third, was of such and so lustye courage, that contrary to the order tofore vsed, he made a decree, that from henceforth the Emperours should neuer meddle with the election of ye pope as tofore thei had done, nor yt their authoritye or consent shoulde be thought necessary in this behalfe, but yt the clergie & ye people of Rome alone might frankly & freely choose the most holy Father. In the yere of our Lord. 885. Grat. d • st. 62.

Pope Martine the third made ye like decree, that the Clergy and the people of Rome onely shuld choose the bishop of Rome, not regarding the consent of the Emperour. In the yeare, &c. 944. Christ. Massae.

Cardinals appointed for the election of the Pope.Pope Gregory the tenth ordained, yt when the Pope is dead, the Cardinals with all expedition should assēble thē selues togither for the electiō of a new Pope, and that they should be shut vp together in a closet, nether eating, nor drinking, nor yet departing frō thēce, till they had chosen the most holy Father, Christes vicar & Peters successor. In the yere, &c. 1272. Christ. Mass.

A substātial reason: as though Christ liued not which is yt alone and true head of the church.Pope Boniface the second ordained, that the Pope being deade, an other Pope shoulde be chosen within three daies, least the faith of holy Church for lack of an head, should decay and waxe faint. In the yeare, &c. 529. Dist. 69. cap. Nullus. Ioan. Laziard.

The Pope m • ste be anWhen Pope Alexander the seconde was chosen Bishop of Rome, certaine other willing to place a straunger in ye See: all the Cardinals cryed out with a loude voyce and said: No man ought to be chosen pope,Italian borne except he be borne in the paradise of Italye. In the yeare, &c. 1063. Ranulphus. Cest.

Pope Sergius the second being before called Os porci, Popes chaunge their nam • & the reasons why. that is to saye, Swines snoute, or Hogges mouth, after that he was chosē Byshop of Rome, chaunged his name, and called himselfe Sergius. Since that time al Popes haue vsed to chaunge their names, yea and that, as they reporte, for three causes. One is, bicause that Christ, when he did chose his Apostles, chaunged theyr names. The second is, yt as they chaunge their names, so shuld thei chaunge their mā ners. The thyrde is, that he whiche is chosen to an excellent estate, shuld not be obscured and disgraced with a vyle and foule name. In the yeare, &c. 848. Chron. Polichron. &c.

Of the alteration of ye popes names Polidorus Vergilius writeth on this mā ner: The bishop of Rome hath one special prerogatiue and priuiledge, which is, that when he is once created bishop, he maye alter & chaunge his name at his pleasure, if the name, which he hath already, do displease hym. As for an example: If perchaunce he hath bene before a Malefactor, Note. he may call his name Bonifacius, that is to say, a wel doer. If he haue bene a coward or feareful person, he may call himself Leo, yt is, a Lyon. In steade of this name, Rusticall: he may take vnto him the name Vrbanus, yt is to say, Ciuile, gentle or wel mannered. For leude or wicked, he may cal himself innocent. If he haue bene a diffamed person, he maye take vnto hym thys name Benedictus, that is to saye, A man of good name and fame, that the byshop at the least in name may be an ornament & beautie to the dignitie of papacie. Sergius the second is reported to haue ben the author of this matter, to whom it was graunted, forasmuch as he was called, Os porci, that is to say Swines snoute, or Hogges mouthe, to take vnto hym another name, for to auoyde and eschewe hys other vyle and fylthye name, &c. Lib. 4. Cap. 10. de inuentor. rerum.

No Pope may chose hys successor.Pope Hilarius the fyrst made a decre that no pope should chose or appoynt his successor, but leaue it to the free election of the clergye of Rome. In the yeare, &c. 465. Quaest. 8. Cap. 1. Plerique. Ioan. Laziardus.

Pope Iohn the seuenth being an woman fayned her selfe to be a man,A woman Pope. and for the excellencie of her learning was chosen pope. This woman pope was afterward begotten with childe of her seruaunt & in the time of solemne procession accōpanied wt a great number of cardinals, patriarches, archbishops, bishops, priests, deacōs, monks, fryers, chanons, Nonnes, &c, shee fell on trauayle and was deliuered of childe, and so sodenly (as they say) died. Afterward there was a decree made among ye cardinalls that for the auoyding of suche & of so great inconuenience frō thenceforth whosoeuer shuld be chosen to be Christes vicar & Peters successour,An holy & a clenly decree. he shuld first of al be set brechlesse & bare arsed in a certaine botomlesse chayre & ye one of ye basest cardinals wt al humilitie & reuerence worthy such & so noble a prelate, shuld grope wt his hande, whether ye most holy father had all his that appertayne vnto the court of Uenus, or not. If he had them, that thē the Cardinal should crye with a mery and a loude voyce, Testiculos habet. And the whole college of the Cardinalls reioysyng at the tydings, shoulde aunswere Deo gratias. And so immediatly ye Cardinals should set the newe chosen and approued pope in S. Peters chayre, as a man found worthy such a most excellent dignitie. In the yere, &c. 860. Nauclerus. Sabel. Platina. Pantal. Chron. Sebast Franc. Paul. Verg.

The popes consecratiō Pope Iohn the fyft ordained, that after the Bishop of Rome is elected and chosen, he should be consecrated of the Bishop Hostuense, Portuense & Velitern. In the yeare, &c. 679. Chron. Volateran. Pantaleon. Some ascribe this ordinance to Pope Marke.

Of Cardinalls.

Why Cardinals wer ordayned.POpe Marcellus ordayned in the citie of Rome .xv. Cardinalls for to baptise such as wer conuerted frō Paganisme vnto Christianisme, & to burye the martirs, whiche suffred death for Gods truth. In the yere, &c. Christ. Massae. Polichron.

Pope Siluester the fyrst appoynted ye College of Cardinals to beautifie and to set forth the honour and dignitie of the church:Cardinalls appoynted to beautify the church. vnto the which Cardinalls (as the papistes fayne) the Emperour Constantine gaue that same authoritye and preeminence,☜ that the honourable order of the sage & prudente Senatours of Rome tofore had.The number of the Cardinals. And Martine in hys Chronicle sayth, that there are fiftye Cardinalls of that holy College, that is to say, seuen Byshop Cardinals .xxviii. Priests Cardinals, & .xv. Deacon Cardinals: albeit the most holy father may at all times encrease the number of those his spirituall children as he thinketh moste meete for the aduauncement of the Apostilique see. In the yere, &c. 315. Mart. in Chroni. Ioannes Laziardus.

The aforesayd pope also made a decree,Of the cō dēnation of Cardinals. that a Bishop Cardinal shuld not be condemned vnder .lxxii. witnesses: a prieste Cardinall, not vnder .lxiii. witnesses: A Deacon Carnall, not vnder xxvii. witnesses. C. Praesul. 2. Qu. 4. Laziardus. Celest.

The Cardinalls red hat: & what it signifiethPope Innocent the thyrde in a certaine councel holden at Lions made a decree, that Cardinalls should for euer after weare red hats vpō their heads, to put thē in remembraunce, that they ought to be redye at al times to shedde their bloud for ye liberty of holy church for the Catholyke fayth, & for the safegarde of the people. In the yere, &c. 1193 Ioan. Laziard. Ioannes. Stella. Christianus. Massaeus. &c.

Of Byshops.

Byshops ought to be chosē without the cō sent of the Clergye & of the commō people. Byshops seates highest.POpe Clement the fyrste ordayned, that no Byshop ought to be appoynted by the clergye, but with the consente of the common people. He commaunded also, that the byshops seate shoulde be set in an hygher and more honourable place than the seates and places of other. In the yere, &c. 92. Ioan. Laziard. Chron.

Pope Boniface the thyrd commaunded that the clergye and the people of the diocesse shoulde chose theyr owne Byshop.A good lawe. In the yeare of our Lord. 605 Platina. Sabell.

Pope Gregory the seuenth ordayned, that no priest should take a bishoprike of any lay man. If he did that he shuld be excommunicate and lose his bishoprike. In the yeare of oure Lorde. 1073. Lib. Concil.

Pope Boniface the fourth made a decree,Lay men maye geue no byshoprykes. that so long as the bishop liued no man should entreate of the new election of his successour, but differ the matter vnto the thyrd day after his death. In the yere of our Lord. 106. Ranulph. Cestrensis.

Pope Sixtus the fyrst made a decree,Bishoppes admitted to their bishoprykes. of ye pope. that if any Byshopryke wer voyde, no man shuld presume to be bishop therof, except he were fyrste admitted vnto it by the popes letters. In the yere, &c. 129. Chron. Angl. Lib. Concil.

Pope Anacletus made a decree, that a byshop shoulde be consecrated of no lesse than of three byshops,The consecration of Byshops. yea & those of the same prouince. For sayth he an example of ordring bishops was shewed vnto the Christianes in Iames the lesser byshop of Ierusalem, which was ordayned & appoynted Byshop of these three, Peter, Iames and Iohn. But if the Metropolitane shall be cō secrated, thē must al the bishops of the prouince be presente at his consecration.The consecration of the Metropolitane. In the yere of our Lord, 101. Dist. 66 Cap. Archiepiscopus. Ioan. Laziard. Iacob. Phil. Lib. Concil.

On what dai bishops shall be cō secrate.The aforesayd pope also ordayned, that bishops shuld not be consecrated, but on the sonday. 75. Dist. Cap. Ordinationes episcoporum.

Pope Anicetus ordayned yt no Archbyshops should be called primates, but such as had special priuilege graunted them of the most holy father the pope:Primates. patriarchs and that al suche so priuileged, mighte also be lawfully called patriarches. In the yere, &c. 169. Dist. 98. ca. Nulli. Isuar.

The Byshops seruauntes.Pope Lucius made an order, that a Byshop should haue at al times and in al places attending vpō him .ii. priests and .iii. deacons to testifye both of hys lyfe and of his doctrine. In the yere, &c. 258. De consec. Dist. 1. Cap. Iubemus. Volat. Plat. Massaeus. D. Barns.

Pope Euaristus ordayned, that seuen Deacons should attende vpon the Bishop and kepe him,Deacons attendyng on ye bishop preachyng, while he preached, least the enemyes of Gods truth wuld accuse him wrongfully, and say, that he erred: agayne, that he should be hearde with the more reuerence & had in the greater honoure. In the yeare, &c. 110. Ioan. Stella. Ranulphus. Cestrensis.

Pope Calixte the seconde made a decree, that the church may neither chose an other Bishop,A scripture aptlye applyed. nor put hym awaye, nor yet be obedient to the ordinaunce of any other bishop, so long as her proper byshop is a liue, seyng that the Apostle sayth: The wyfe is bound to the law of her husband, so long as her husbande liueth. But whē he is once dead she is losoned from the law of her husband, so that she may marry with whō she will, so it be in the Lorde, that is to say, sayeth he, the church may chose an other Byshop, so that it be done Regulariter, that is, after ye order & appointment of our mother holy Churche. In ye yere, &c. 1120. Quaest. 7.5. Sicut alterius.

This decree also is ascribed to Pope Euaristus. Byshops residence. Lib. Concil.

Pope Euaristus made a law, yt without exceding great necessitye a Bishop might no more forsake hys church, thā the husband his wife. Math. v. For it is writtē, saith hee: he that seeth a woman & lusteth after in his hart he hath commitadultery. In the yeare of our Lord. 110. Lib. Concil.

A decree worthye to be obserued What seruaunts bishops and priestes ought to haue.Pope Innocent, the sixt made a decree that bishops and all other ecclesiastical persons should repair home vnto their owne houses and cures, maintain hospitalitie for the relief of the poore and suffer no idle nor loytering lubbers to remayne in their houses, but only norishe suche as are vertuously occupied, and apply themselues diligently to the study of the holy Scripture and to the readyng of the auncient wryters, that they mighte afterwarde serue in the church of Christe. In the yeare. &c. 1343 Chron. Ioannes Stella. Phisition heale thy selfe.

Pope Gregory the eleuenth said to a certayne bishop being absent from his bishopricke: Thou bishoppe why goest thou not home to thy bishoprick? The bishop aunswered againe with a stout courage: And thou Pope, which callest thy selfe father of fathers, and the chief of all bishoppes whiche oughtest also to geue exaumple of dooing well to other Bishoppes, prelates and priests: why art thou so farre from Rome and art not resident vpon thy bishoprick at Rome? In the yeare, &c. 1362. Albertus. Crant. Ioan. Stella. Chron.

Pope Leo the second ordayned,Archbishops paul free. that the Archbishops shuld pay nothing for theyr paul to the bishop of Rome, but haue it freely geuen the. In the yere, &c 607. Albertus Crant. Chron. G • uing of orders.

Pope Anacletus made a decree, that no bishop should presume to admit any persons vnto holy orders, that dwel in an other bishoppes diocesse. In the yere, &c. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena. Al bishops bound to obey the Metropolitan •

Pope Anicetus made a law that whē an Archbishop, which is the Metropolitane, should be consecrated: all the bishoppes of that prouince ought to bee present, euen as they all are bounde to obey hym. In the yeare of our lord. 159. Distinc. 66. Cap. ab omnibus phil. Berg.

Pope Zepherinus decreed,No bishop condemned without the donsent of the pope. that a bishop called into iudgemēt either of the patriarch, or of the Primate, or of the Metropolitane, shoulde not bee condemned without the authority licence and consent of the Apostolique sea. In the yeare, &c. 208. Iac. Phil. Bergom.

Lay men may not accuse Byshoppes.Pope Eusebius ordained, that no prophane persons whom we cal lay men, should presume to accuse or to cal into iudgement their Byshop. In the yere, &c, 309. Lib. Concil. Iacob. Philip. Bergom. D. Barns.

Pope Innocent ye fyrst made a decree, yt those byshops which sell prebendes, benefices, deanryes, Abbotships, priorships, or any other ecclesiasticall dignityes, eyther Sacraments or sacramentals, as holy oyle, chrisme, halowing of altares,Byshops simoniakes &c, shoulde be adiudged Simoniakes, and be punished as persons giltie of Simonye. In the yere, &c. 408. Qu 1. Cap. 3. Si quis praebendas. Philip. Bergom • oan. Stella.

No secular person Bishop.Pope Hormisda decreed, that no secular person shuld be chosen to be bishop but one of the number of priestes. In the yeare of our Lord. 514. Dist. 61. Cap. 18. In sacerdotibus.

SuffragāePope Iginius made a decree, that no Archbishop shuld condemne his suffragane but in the syghte and hearing of other suffraganes,A good lawe. and bishops of the same prouince. In the yeare, &c. 14. Ranulphus. Cestrensis. Polichron.

Pope Theodorus ordained, that no bishop should meddle in the diocesse of any other Byshops, but diligently loke to his owne cure. In the yeare. &c. 673. Lib. Concil. Christian. Massaeus.

Pope Siluester instituted,Bishops only muste halow oyle and creame & confyrme children. Halowing of churches yt byshops only should halowe oyle and creame, & confyrme children. In the yere. &c. 315. Chron. Platina.

Pope Felix the third appointed, that bishops only should halow Churches. In the yere. &c. 486. Volat. Poli. Pantal.

Pope Liberius ordayned, that no bishop or beneficed mā shuld forsake hys flocke for any persecution or trouble, though death should ensue, accordyng to thys saying of Christ: Ioan. x. A good shepeheard geueth hys life for his shepe. In the yeare, &c. 354. Anselmus Ryd.

Pope Antherus made a decree,A Godly decree. The translation of Byshops. that a bishop might be remoued frō one bishoprike to another, if the necessitye or profite of the congregation so require: but yet not without the authority and licence of the Byshop of Rome. In the yeare of our Lorde. 239. Platina. Volat. Lib. concil.

The common people may not accuse their bishop. Math. x. Pope Pius the first decreed, that the commō people should not accuse their bishop, nor the shepe their shepeheard. For saieth he, neither is the disciple aboue his maister, nor the seruaunte aboue his lord. In the yere of our lorde. 147. lib. Con.

A decree worthy to be practisedPope Nicolas the first ordained, that bishops should not entangle themselues with worldlye businesses, nor apply their minds to feates of warre but geue their whole mind to the study of holy Scriptures, to preaching and to prayer In the yeare of our Lorde. 871. Quest. 23▪ cap Reprehensibile.

Pope Iohn the xxiii. decreed, that bishops should not geue their mindes to hunting.Bishops no hūters. In the yere, &c. 1409. Dist. 34. Cau. Quorundam.

Pope Eugenius the first ordained that bishops should haue persons to punish such priestes as offend.Bishops prysons. In the yeare of our Lorde. 650. Volat. Chron. Grat. Doc. Barnes.

Scholes maintained in euery bishops diocesse.Pope Eugenius also, commaunded that bishops in their Diocesse, shoulde diligently prouide that there might be learned scholemaisters to trade vp the Christen youthe in good letters and liberall artes. Ex sinodo Eugenii. Lib. Concil.

Pope Anacletus made a lawe, that Bishops should perseuer and continue styll stedfaste and diligente in settyng forth the truth of Gods word,A law worthy to be folowed. thoughe neuer so great trouble folow of it. For saith he, blessed are they, that suffer persecution for righteousnesse. In the yeare of our Lorde. 101. Dist. 43. Scimus.

Ioannes Hus, I. Husse. No spirituall person maye haue any temporall iurisdiction. whome the bloudy papistes, notwithstandyng the Emperours safe conduct, most cruelly brente vnto ashes at the councell of Constāce (where, as some write, were gathered together iii.M.ix.C. and xl. prelates and their Uicares) affirmed opēly and constantlye, that it is not lawfull for ecclesiastical persons to haue any temporall iurisdiction. In the yere of oure Lorde. 1415. Aeneas Siluius. Plat. Christ. Massaeus. Bishops & priestes apparell.

Pope Paschalis beyng Bishoppe of Rome, there was a Councell holden at Aquisgranum, in the which it was ordayned, that no Ecclesiasticall persōs shuld weare any sumptuous garmēts, nor rings or ouches vpō their fingers, but byshops only, yea and that at suche times only, as they say masse, and be in their Pontificalibus. In the yeare, &c. 827 Christ. Massae. Lib. Concil.

A good decree.The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make prouisiō for such poore of ye same, as haue not wherof to fynde thēselues: Again, as are sycke and so weake,Prouision for ye poore that they ar not able to labour for their liuing. Dist 82. Cau. Episcopus.

A godly actIn the Councell Toletane the thirde, it was enacted, that at all bishops and priestes tables, there should be no idle talke, nor telling of wanton tales, but reading, hearing and talking of the holy Scriptures. Lib. Concil.

The forme of the Othe, which the Popyshe Byshoppes vse, at the tyme of their consecration: as it is specifyed, in the Popes decretalles: De iuramento. C. Ego.

Howe can such popish bishops be faythfull • to their Prince, bethus sworne to the Idol of Rome.I. N. Byshop frō this houre foreward shall be faythfull to s. Peter, and to the holy Apostolique Church of Rome and to my Lord. N. the pope, and to his successours that enter in according to the rule of the Canons. I shall not bee neither in councel nor in dede, that he shuld lose his life, or membre, or otherwyse be euil entreated. The councell, which eyther by himself, or by letters, or by any messanger he shal open vnto me,☜ I shall declare it to no mā vnto his hindraunce. The papacie of the Churche of Rome, and the rules of the holy Fathers, I shall be an helper to defende and to mayntaine (my order being safe) against al mē. Councell. Popes Legate Being called vnto any Sinode or coū cell, I shall come, except I haue a lawful let. The legate of the Apostolique sea, whom I shal knowe to be certain, I shal honourablye entertayne both at his comming and at hys departure or going away. The churches of the Apostles (at Rome) I shal visite euery yere, eyther by my self, or by some sure messanger, except I obtayne licence (of the holy Father) to the contrarye. So God helpe me, & these holy Gospels of God.

After thys, there was inuented and receaued a newer forme and māner of an othe, whiche the Byshops at theyr consecration sware to the pope, both larger and more to the purpose to stablyshe and defende the tirannye of the Romish Bishop. In thys newer and later othe are these wordes contayned.

The papacie of Rome and the Regal or prince like honoure and dominions of S. Peter, Is any good hope to be cōceaued of these forsworne Byshops. I shalbe an helper to retayne and to defende agaynste all men. The lawes, the honoures, the priuileges and the authoritye of the Churche of Rome, and of our Lorde the Pope and of hys successoures, I shall to the vttermoste of my power laboure to conserue, to defende, to encrease, and to aduaunce. Neyther shall I bee, in councell, in deede, or in affayres, wherein any sinister or preiudiciall thynges of persons, lawe, honoure, state and power shall be imagined and deuysed agaynst that our Lorde Pope, or against that Churche of Rome, and if so bee I know suche thynges to bee handled, deuysed, or procured of any person or persons, I shall hynder and lette it to the vttermoste of my power, and so soone as is possible with all conueniente speede I shall sygnifye it, and make it knowen to the same oure Lorde the Pope, or to some other, by whome it maye come to hys knowledge. The rules of the holy Fathers, the decrees, the ordinaunces, the sentences or iudgementes, the dispositions. the preseruations, the prouisions, and the Apostolique commaundements. I shall obserue with all my power, and cause them also to be obserued of other heretikes, Schismatikes and all suche as rebell and stryue agaynste our Lord the Pope or hys successoures, I shal to the vttermoste of my power persecute impugne and condemne, &c.

Of Priestes.

POpe Anacletus ordayned,Priestes preachers. Priestes honoured. Priestes ordered. that there shoulde bee priestes sette in euery citye, towne and village, to teache the people Gods word, and to minister the Sacramentes. He ordayned also, that priestes should be honoured aboue all men, and that thei should not be vexed or toubled but borne withal, and reuerenced of al mē: Agayne, that when any priestes were made, they shuld be solemnly & openly made. In ye yere, &c. 101. Lib. Concil. Plat. Fascic. Temp. Iacob. Phil. D. Barns.

Slaunderers of PriestesThe aforesaid Pope also made a decree, that al such as backebite or slaunder any priest, should be excommunicated. For sayth he, he that slaundreth a priest, slaundreth Christ. For priestes without doubt are Christs. Nolite Tā gere Christos meos. The degrees vnto priesthode. Lib. Concil. Chroni.

Pope Gaius made a decree, yt none should be made a priest, except he were fyrst a dorekeper: secondlye a Reader, thirdly an Exorciste or cōiurer: fourthly, an Acholite, a lighter & carier of candels: fiftly, a Subdeacon: sixtly, a Deacon: & seuenthly, a prieste: and fynallye a bishop, if he can come vnto ye promotion. In the yeare, &c. 384. Chron. Plati. Fasc. Temp. D. Barns.

Some ascribe thys decree to Pope Stephen the second. Grat. Ioan. La.

Priestishe orders.Pope Siricius ordayned, ye priestishe orders should not be geuen altogether at one time, but at sundrye tymes. In the yere, &c. 389. Sabell. Plat. Ioan. Lazia. 77. Dist. Cap. In singulis.

The daye for priestish ordersPope Gelasius the first commaunded ye only priestishe orders shuld be geuen only foure times in ye yeare, yea and yt on the Saterday. In the yeare, &c. 494. Volat. Isidor. D, Barns.

Pope Boniface ye first instituted,The age of priestes. Luke. iii. that no man shuld be made priest before he be, xxx. yeres olde. For Christ sayth he, was thirtie yeres old before he toke on him ye office of preaching. In the yeare, &c. 425. Sigebert. Sabel. Chron.

Pope Zacharias notwithstādyng made a decree, yt if necessitye requireth, priestes shoulde not onely be made at .xxx. yeres olde but also at .xxv. In the yere, &c. 752. Dist. 79. Cap. Si triginta.

Pope Siricius, Who maye not be admitted to priesthode. of whō we spake afore decreed, yt al those men that haue bene twice maryed, or els haue maried a widow to wyfe, shoulde by no meanes be receaued vnto the order of priesthode. Isidor. Plat, Albert. Krantz. Pantal.

Pope Gelasius ye first, of whō also we spake afore, ordayned likewise,The popes dispensatiō maketh all thinges lawfull. yt none which wer twice maried, should be admitted vnto ecclesiastical orders, without the bishop of Romes dispensation Chron. Ioan. Stella. D. Barns.

Pope Anastasius made a law,This semeth to bee borowed out of the olde lawe. Leuit. ii.i yt none which was lame or maymed, or wāted any of hys members, should be admitted to be a priest. In the yere, &c. 404. Grat. Sabel Plat, Polydor. &c.

Letters testimonialThe aforesayd pope made a decree, yt no straungers, & specially such as come frō beyonde the seas, should be admitted vnto ye clergie, except they brought with them a testimonial sygned with the handes of fyue byshops. 37. Dist. ca. Extraneo. Ioan. Laziard.

Wuld God thys lawe were obserued among vs in these our dayes.Pope Pelagius ordayned that no mā shuld be admitted vnto the ministery, which eyther of ambition, or elles for worldely lucre and easye liuyng desyreth to come vnto it. In the yere, &c. 552. Christ. Massaeus.

Pope Hilary the fyrst made a decree, that no man should be admitted to bee a priest,A Godly lawe. except he were both wel learned and well mannered. In the yeare of our Lord. 465. Ioan. Stella. Dist. 55. Cap Penitentis.

No murtherer may be a priest.Pope Iohn the nynthe ordayned, yt if any man had committed murther, the same shoulde neuer be admitted to receaue holy orders. Againe, if any priest were founde gyltye of that faulte he shoulde be irregulare, and neuer after be receaued into the ministery. In the yere, &c. 904. Dist. 5. C. Miror. Ioan Stella.

Pope Zepherinus decreed,

Both priestes & Laye mē ought to be present at the election & admissiō of spirituall ministers. No diffamed persō ▪ may be a priest.

Who maye not be admitted vnto priesthode.

yt whē a byshop shuld make eyther deacō or priest, both priests & lay mē shuld be present. In the yere, &c. 208. Phil. Bergom.

Pope Innocent the fyrst ordayned, yt no diffamed person should be admitted to be a priest. In the yere, &c, 408. Dist. 50. Cap. Canones. Phil, Bergom.

Pope Zozimus ordained, that no gelded person, nor bond mā shuld be made a priest, except he were fyrst made free of hys Lord. In the yeare, &c, 424. Fasc. Temp. Chron. But thys constitution of ye byshop is euell kept of certayne men, sayth Ioannes Laziardus. ☜ For nowe a dayes, (sayth he) not only bondmē, but also bastardes and whores children, ar receaued into the ministery, and haue the gouernement of paryshes committed vnto them, and they also bestowe the patrimony of Christ vpon whores at their pleasure.Priests no tauernhunters. Deacons may minister the

The aforesayd pope made also a decree, that priestes should be no tauernhunters, nor yet sel wine themselues. He ordained again yt a deacō shuld not presume to minister the sacramente of Christs body & bloud to ye people, if eyther bishop or priest wer present.Cōmunion in ye absēce of a prieste. Dist. 93. Cap. Praesente praesbitero. Phil. Bergom.

Pope Anicetus forbad first of al, priestes to haue beardes,Priestes beards forbidden. or to weare long side heare. In ye yere, &c. 159. Sabell. Lib. Concil. Petrus de natal.

Some ascribe this decree to pope Anacletus. Plat. Poli. Massaeus.

Pope Anicetus also commaunded, ye priestes crownes should be shauen,Priestes ••• wnes cōmaūded. not foure cornered, sayth he, like vnto Simō Magus but as round as a boule like vnto Simon Petrus:☞ to put the priests in remembraunce that they shoulde despise this world, and set al their mindes vpon the heauenly crowne. Petrus de nat. Christ. Massae. D. Barns.

Pope Zacharias inuented the priests apparel.Priestes apparell. In ye yere, &c, 752. Chron. Achil.

Pope Benet ye third cōmaunded, that priests shuld walk in an order, & weare apparel mete for their degree. In the yeare, &c▪ 863. Fasc. Temp. Chron.

Pope Gregory the fourth in a certain councel ordayned, yt al the clergye both byshops and priests shuld lay a syde all costly apparel & by no means wear rī ges, precious stones, gold, siluer or any such like sūptuous ornamēts, but rather homely & sober apparel after ye exāple of Christ & of his apostels. In the yere. 846. Ioan. Tit. in Chro. Galliae. Plat.

Pope Pelagius ye first ordained yt priestes vnder paine of deadly sin shuld say Mattens appointed for the day.Mattens of the daye. In the yeare, &c. 580. Dist. 19. Cap. Elutherias fra. Ioan. Stell.

Pope Vrban the second ordained likewise ye priests should say euery day our ladies Mattens openly in the church:Mattēs of our Lady. & that vpon the satterday the whole seruice shuld be of her. In the yere, &c. 1086 Sabell. Ioan. Stella. Nauclerus. Guil. Durand. Polichron.

Pope Anastasius the second made a decree, that no priest should omitte the saieng of his diuine seruice,Diuine seruice. except it be masse, although he bee neuer so muche oute of charitie, and neuer so greatlye stuffed ful of rancor and malice against any person▪ In the yeare. &c. 498. Ioannes Laziardus. Celestinus.

Pope Innocent the seconde decreed, that no man should strike a pr • est. For it is written,A priest striker is accu •• ed. Psal 105. saieth he: Touche not my annointed. If anye manne contrarye to hys commaundemente didde presume to smite the annointed priest, he pronounced him excommunicate ipso facto and accursed, & that by no meanes he should be absolued (except he stoode in daunger of death) but only of ye pope of Rome. In the yeare of our Lorde. 11 • 1. Causa. 17. Quest, Si quis. Ioan. Stella. Chron.

Pope Euaristus enacted, that priestes should not be disquieted,Priests not disquieted▪ but hono • red. nor euill entreated of the laity, but that they shuld be had in high reuerence and honour. In the yeare▪ &c. 110. Isidor. Tem. 3. Conc. Polid. Pantaleon.

Pope Pontianus ordained, that prists should be accused of none,Priests accusers. but onely of priestes and bishops, In the yeare, &c. 230. Gratian. Isidor. polidor.

Pope Fabiā also made a decree, yt neither priests shuld be admitted to accuse the laity,Accusatiōs nor the laity the priests. In the yere of our Lorde. 242. Caus. 2. Qu. 7. Sicut.

Pope Calixt the firste ordained, that in the accusation of a priest no suspicious personnes, or of euill name and fame, either anye suche as bee enemies to the priest, should be admitted to geue euidence against him. In the yere &c. 217. Quest. 3. Cap. 5. Accusatores Ioan. Laziard.

Pope Alexander the firste ordayned, that the Laitye shoulde haue nothing to do with the cleargy:Priests exempted frō the iurisdiction of the temporall powers. and that the spiritualty should be vtterly exēpted from all the iurisdiction, authority and power of the secular rulers. In the yere of our Lorde. 119. Albertus. Crantz.

Pope Caius made a decree,None with in holy orders may be conuented before a temporal Iudge. that no lay personne should presume to accuse or to call into iudgemente beefore a secular iudge, either prieste or any other that is within holye orders. In the yeare of our Lorde. 284. Iacob. Phillip. Bergom.

Pope Siluester the first commaunded yt no priest shuld be compelled to plead his cause before any secular person, or in any temporall court. In the yere. &c. 315. Quest. 11.1. Cap. Testimonium. & Cap. Si quis.

Pope Iulius the .i. made a decre also yt a priest shuld not haue his cause heard or pleaded before any temporall iudge onely. In the yeare &c. 338. Iacob. Phil. Bergom. Lib. Concil.

Pope Boniface the eight in a general councel,Priestes free from paymentes to the temporalitie. The liberties of priestes. ordayned, that temporall Rulers should not charge the people with any kind of payments, if they did, that the priests shuld pay them none, except the Pope gaue them licence. In the yere. &c. 1190. Polidor lib. 17. Angl. Hist.

Pope Nicolas the first ordained, that no temporall man, wer he king or emperour, should haue ought to doe wyth those things that appertain vnto priestes.No paymentes for priestes. In the yere, &c. 871. Anselmus Ryd.

Pope Gregory the fourth made a decree, that priestes should bee free from all kinde of worldlye bondages, taxes. paymentes,A good and godly acts. &c. In the yeare &c. 846. Sabel. Platina.

Pope Vrban the second enacted notwithstanding, that the priestes shouldr paye tribute to the higher powers for the defence of their countrey, In the yere. &c. 1086. Qu, 23. Cap. Tributum.

Prists housen built nigh to the church and why.Pope Leo the ninth apointed, that ye priests houses shuld be built nigh vnto the churches, that the pastours mighte alway be at hand, whē the parishners shoulde haue nede of theym, and that the poore people, might know, where to haue succour and reliefe in the time of their necessitie. In the yeare of our Lord. 1049. Qu. 12. cap. 1. Necessaria. Nau. Ioan. Stella. D. Barns.

Pope Simmachus ordained,What women may dwell in priestes houses. that a prieste shoulde kepe no woman in hys house, except she were his kinswoman his mother, his sister, or his wife, whō he ought godly to gouern. In the yere &c. 499. Dist. 81. cap. Volumus. Volat.

Pope Liberius made a law,A goodlaw Iohn. x. that no prieste should forsake his cure for anye persecution or trouble, though deathe should ensue, according to this saying of Christ: A good shepeherd geueth his life for his sheepe. In the yeare of our Lorde.Dispensations for no residence. 254. Anselmus Rid.

Pope Iohn the eighte ordained that the priestes, which were absente from their benefices without a dispensation from the Pope, should be compelled to return vnto them, and there to be resident. In the yere, &c. 887. Ioan. Laziard.

Pope Simplicius ordained, that no clearke or prieste should receiue the inuestiture of his benefice or of his office at any Laymens hand.Priestes ought to be preachers and not singers. Priestes eyther Simonsakes or fornicators ought to be depriued of theyr promotiōs. In the yeare, &c 471. Ranulpus Cestrensis. Ioan. Laziardus.

Pope Gregory the first made a decree in a certain councel holden at Rome, that the Ministers of the altare should geue their mind to preachyng and not to singyng. For, said he, while mē seke a swete voice in holy seruice, couenable life is set apart: and the singer wt his maners hurteth the people, though wt his voice he greatly delighteth them. In the yere. &c. 590. Polichron. Lib. 5.

Pope Victor the second in a certayne councell holden at Florence, ordained that all bishops and priests, whiche he proued giltye either of Simonye, or of fornicatiō, should be depriued of their Bishoprickes, benefices, and all other ecclesiasticall promotions and dignities. In the yere of our lord. 1053.

Pope Eleutherius made a decree yt no priest should be degraded or put frō the degree of his priesthode,The degrading of priestes. except he wer first lawfully accused and conuict. For saith he, our Sauiour knew well, that Iudas was a theefe, and should betray him, but forasmuch as he was not accused, he put him not doun, but al that he did in the mean time among the Apostles for ye estate of his dignitie, it was alowed, and stoode fyrme and stable. In the yere,Priestes talke at the table. &c. 177. Ranulp. Cest. lib. 4.

In the councell Toletane the third, it was decreed, yt at priestes tables there shuld be no idle talk, nor telling of wā ton tales, but reading, hearing and talking of the holy scriptures. Lib. concil.

Of the syngle lyfe of Priestes.

POpe Calixte the first made a decree that so many as would bee made priests,Priestes mariage forbidden. should abstayne from mariage. In the yere, &c 217. dist. 62. Cap. presbyteris. Ioannes. Stella. Phillip. Bergom.

Pope Siricius the first forbadde not onelye the priestes, but also the Deacons to marry.Deacons mariage forbidden. Subdeacons mariage forbidden. In the yere. &c. 337. lib. Concil. Polyd.

Pope Pelagius the second did not only prohibite priests and Deacons to marry, but also the Subdeacons. In ye yere &c. 580. Chron. lib. Con. Poly.

Pope Gregory ye i. bicause he thought it to much violence,The vowe of chastitie. cruelty and tiranny, to diuorce such as came vnto ye ministery maried, from their wiues, ordayned that from his tyme, none shuld be Subdeacon, vnlesse he vowed chastitie before. In the yeare of our Lord. 590. Chroni. Concil. Poli.

Notwithstandyng the lawes afore made tooke no effect among the priestes,When the single lyfe of priestes toke first place. vntill the tyme of Gregorye the Seuenth, whiche was the yere of oure Lorde. 174.

This Gregory the Seuenth in a ceretayne councell made a decree that from that tyme forwarde, it should no more be lawfull for priestes to marrye:O Antichrist. and agayne, that such as were married alreadye shoulde bee diuorced from their wyues. and if they woulde not forsake theyr wyues, they shoulde be depriued from their ministery,O Tiraūt and also from ecclesiasticall promotiōs, so that it shuld not be lawful for a christen mā to take them for spirituall ministers, or to bee present at their ministratiō, by the rea, son of their continuaunce in mariage • when notwithstandyng our Sauiour-Christ sayeth: Math. xix. That God hath coupled and ioyned together: let no man separate and put a sunder. i. Cor. vii. And the holy Apostle sayeth: To auoyde fornication, let euery man haue his own wife, and euery womā her own husband. Again, Wedlocke is honourable among all men, Heb. xiii. & the bed vndefiled. But whoremongers & adulterers God shal iudge. Of thys decree followed many & great inconueniences.☞ For ye priestes by this meanes abstayning from lawfull matrimonye, abstayned not frō vnlawfull whoredome, & from other leude partes of most detestable vncleannesse, but defiled themselues with al kinde of abhominable liuing, vnto the vtter defacing both of themselues and of theyr ministery, in so muche yt the aforesayd pope was compelled to make a decree, that no man should heare the masse of any whoremōger priest: supposyng by this meanes to fraye away the priestes frō their whoring,The filthy generation of ye wiuelesse papists which notwithstāding from that time vnto this houre again, hath growen vp vnto such an hight in the kingdome of the pope, that among the verye Turkes, Iewes, Sarazens, and suche other miscreantes, the lyke fornication, whoredome, adultery, incest, sodomitrye and all wicked kynde of most detestable dissolution of leude life not to be founde, as is at this present proued to be exercised of ye vnchast generatiō of the popish wiuelesse priestes, vnto the great infamye and slaunder of the christen profession.

Pope Innocent the second in ye councell Remense made a decree also, ye Subdeacons shoulde liue continentlye and without wiues. In the yeare, &c. 1131. Dist. 18. Cap. Decreuimus. Ioan. Laziard. He ordayned also, that not only Subdeacons, but also Deacons and priestes shoulde professe chastitye and liue wiuelesse vnder payne of depriuation of theyr benefyces and all other ecclesiasticall promotion.Wiuelesse lyfe vnder payne of depriuation. Chron. Lib. Concil. Ioan. Stella.

Pope Vrban the seconde lykewyse made a lawe, that if any man, after he was made Deacon, dyd marrye: the same shoulde be depriued of all hys benefices, and all other spirituall dignityes. In the yeare, &c. 186, Disti. 32. Cap. Eos qui. Ioan. Phil. Bergom.

Pope Theodore bearyng rule in the tyme of the Emperoure Constantine the fourthe,Why mariage is frely permitted to ye priests of the easte Churche, & denyed to the priestes of the west Churche. a councell was gathered, in whiche it was decreed that the priestes of the Grece and of ye Easte church shoulde be at libertye to marrye, and to haue theyr owne lawfull wiues, bycause of the greate heate that is in the countrey: but to the priests of ye West partes maryage was vtterlye denyed, as vnto persons,A wise reason and substantiall. which dwel in a much colder countrey, & therfore lesse nedefull of maryage. In the yeare, &c. 936. Chron. Ang.

Pope Paschalis the seconde bearing rule Anselme Archbyshop of Cantorbury in the second yeare of the reygne of Kyng Henry the fyrst,Monke Anselme the popes proctor for the simple life of priestes in England. Kyng of Englande, whiche was in the yeare of oure Lorde. 106. gathered together at London a Satanicall swarme of shamelesse shauelynges and condemned the honest and Godly maryage of priestes, forbidding al spiritual ministers from henceforth to kepe ye company of their lawfull wiues,The frutes of ye single lyfe of priestes. or after that tyme to haue any thing to do with matrimony but to liue a syngle and wiuelesse lyfe. The diuelish decree of that Antichristian Archebishop, made of many Godly maryed priests, such a mōstruous multitude of vyle stinking, and abhominable Sodomites, yt the aforesaid Anselme was compelled to make a decree also against those Sodomites, cōmaunding that al Sodomitical priestes should openly be accursed in the churches euery sonday throughout the yeare. And afterward suche great inconueniences grewe of the publishyng of this moste detestable sinne of Sodomitrye (for by this meanes it began to be knowen & to be practised not only among ye clergye, but also among the Laitie) that he was compelled to reuoke & cal backe agayne this his wicked decree of publication, and from henceforth no more openly to accurse those Sodomiticall monstures. Lib. Concil.

Pope Honorius the seconde willyng perfectly to stablysh that wicked decree of the single life of priestes begonne by that Antichrist Anselme in England,Note thys hystorye. sent a certayne carnall Cardinall called Ioannes Cremonensis into this realm, whiche called together here at Londō also a great councel at the which were present two Archebyshops, xxiiii. Byshops, and fortie Abbotes, besydes an innumerable multitude of the clergie. In thys councell, besides other things he most greuously inueyed agaynst the maryage of priestes: and among other his words he sayd: that it was a shamfull matter, and an excedyng great abhomination for a priest to rise from an whores syde (for so he called the priests lawfull wiues) and immediatly to goe and make Gods bodye. But notwithstanding God willing to shewe,The practise of wiuelesse papists what chaste and continent fathers these aduersaries and forbidders of priests matrimonye are, the aforesayd Cardinall euen the very same day wherin he had not only condemned the moste Godly and lawfull mariage of priests,A knack of knauerye. but also deuoutlye song masse, was taken wt an whore in his bed the next nyghte following and so with shame enough tooke hym to hys feete, and with all haste fledde awaye to Rome vnto hys holy father, not so muche as once byddyng hys frendes here in Englande farewel. A frute worthy such a chastity It was not vnaptly answered of King Rychard the fyrst, to a certayne prieste called Fulco, King Rychard ye first which sayd to the King on thys wyse: King to thee I saye in the name of god almighty, that thou marrye sone thy three euyl doughters, least some worse happe thee befal. Thou lyest hipocrite, quod the King: for daughter haue I none. Yes sayd the prieste: Thou hast pryde, couetousnesse and lecherye. Thē aunswered the Kyng: My pride I geue to the templares and hospitalers: my couetousnesse, to ye white monks, and my lechery to the prelates of the church. In the yeare of our Lord 1124. Ranulp. Cestrensis. Poly. in hist. Ang. Chroni.

The mariage of priestes allowed. i, Tim. i. Titus. i. Of the maryage of Priestes.

POpe Siluester the fyrst ordayned degrees in ecclesiastical orders, and decreed, that euery prieste shuld be the husband of one wife only, according to the doctrine of the holy Apostle. In the yere of oure Lord. 315. Sabel. Plat, Ioan. Phili. Bergom D. Barnes. Polydor.

Pope Gregory the fyrst restored maryage agayne to the priestes, which he to fore had denyed vnto them,Priestes maryage restored. when he sawe howe manye greuous inconueniences followed of that most wicked decree of the single life of priestes. In the yere, &c. 590. S. Huldrichus in epist ad Nicol. Papam.

Pope Constantine the seconde, whom the seditious, tirannicall and superstitious papistes did afterwarde violentlye depose,Maryage restored not only to secular priestes, but also to monkes, friers, nunnes, &c. cruellye thruste into a monasterye, as into a prison, and moste vnmercifully put out hys eyes, gaue libertye not only to secular priestes for to marrye, but also to Monkes, Friers and Nunnes, that they by this meanes auoyding whooredome, myghte the more quietlye geue theyr mynde to the studye of Godlynesse. In the yeare of our Lorde. 769. Chroni. Ioan. Laziardus. Cestrensis.

Pope Gregorye the thyrde being Bishop of Rome, the Emperoure Constantine perceauyng the greate abhomination and to muche vncleannesse of lyfe, that reygned among the monkes & Nunnes thorow ye vowe of their vnchast chastitye,Monkes & Nōnes setat libertye to marrye. Monasteryes made houses for the seruice of the common weale. set the Monkes and Nonnes at libertye, commaundyng them rather to marrye according to Gods ordinaunce, than so filthily and wickedly to lyue, & made of their monasteryes, houses necessarye for the cō mon weale. In the yeare, &c, 741. Chro. Sebast. Franck. Christ. Massaeus.

Pope Pius the seconde tofore called Aeneas Siluius, was wont to saye, that there are many causes, why maryage should be taken away frō the priestes,A worthy & a Godly saying. but there are many mo vrgent, weightye and necessary causes, why it ought freely to be restored to them agayne. In the yeare, &c. 1458. Chron. Ioan. Laziardus. Plat.

Pope Peter, as they write, whom Lewes the Emperoure made bishop of Rome,A man first Fryer. and afterwarde Pope had a wife liuing & was maried. before he was chosē pope, made himself a gray fryer without the consent of his wyfe, called Ioan ye doughter of Mathew de Corbario. When thys Peter was chosen & consecrated Pope, hys wyfe claymed hym to bee her true and lawfull husbande, and desyred of the Emperoure and of the Byshoppes that they mighte lyue together agayne as manne and wife. Whyche thyng brought into question, iudgemēt was geuen, that she oughte to bee restored vnto him. Thus the woman obtained agayne, her husband, although before firste a professed Frier, and afterward a consecrate pope. Ioan Laziard.

Pope Leo, the ninth is not so greuoꝰ an enmy,Priestes may leade about with them theyr lawfull wiues. i. Cor. x. to the mariage of priests, but that he graunteth that priestes haue power to haue wiues and to lead them aboute with them, being moued with these wordes of Saincte Paule: Haue not we power to lead a sister to wife, as the other Apostles doe, and the brethren of the Lord and Cephas.

Pope Innocent in his decretals,Priestes maried offending are worthy to be greuously punished. writeth, that those priests which haue wiues of their own after the maner of the coūtrey where they dwell, are greuouslye to bee punished, if they doe breake their Wedlocke.

Pope Paule the second many tymes greuously complained of ye heauy yoke of priestes constrained chastitie, and was ful determined, if God had spared him longer life, to haue taken awaye that wicked decree of the single life of priests, and to set mariage againe at liberty as certayne write.The vowe of matrimony.

More largelye of this matter thou maiest rede in my boke of Matrimony, whether I send thee moste gentle reader. Of this mater also in our English tongue very learnedly and truely haue written M. D. Barnes that constant & glorious martyr of Christ, doctor Poinet somtime bishop of Winchester. M. George Ioy, &c.

Of the vowes and that the vowe of chastitie hindreth not him from mariage, which hath not the gift of continencie.

POpe Celestinus the thirde gaue licence to the Emperour Henry the fyft yf that name,The vowe of chastitye dispensed withall. to mary & take vnto wife a certayne vowesse or professed Nunne, called Constantia the daughter of Rogerius king of Cecilia, In the yere &c. 1188. Mar. Polonius. Ioan. Laziardus. D. Barnes.

The vowe of chastitie dissolueth not mariagePope Theodorus made a lawe, that if any man chaunced to marry, after that he hath vowed chastitie, he should not be diuorced from his wife, but that his mariage should stand in full strength, and vertue, notwythstandyng the former vow. In the yeare of our Lord. 902. Disti. 27. capit. Si vir votum. Bergom.

There was an Abbote at Redyng, whō mē for his perfect liuīg called abbot saint.Abbot saint maried. This mā beīg in daūger of a certain disease, by the reason he had no wife, sent vnto the Pope, desiring him to dispense wyth hym for his vowe. And the Pope dispensed with him and gaue hym licence to marry a wife, but vnder a condition, that it should be secretly done, and not in facie ecclesie. D. Barnes. in Libro. De coniugio sacerdotum.

Sainct Cyprian beeyng demmaunded, Epist. xi Lib. i. what shoulde bee done with those religious personnes that coulde not keepe theyr chastitie, as they had vowed, aunswered on thys maner: Thou doest aske what we doe Iudge of those Uirgines, whyche after they haue decreed to lyue chastlye, are afterwarde founde in one bedde wyth a man. Of the whyche thou sayest, that one of them was a Deacon. We doe with great sorowe see the great ruine and fall of many persons,S. Cipriā licenceth vowesses to marry if they cannot continue. i. Cor. vii. which commeth by the reason of suche vnlawfull and perillous companying together. Wherfore if they haue dedicated them selues to Christe out of faythe to lyue purely and chastly: then let them so remayne without any fable, and strongly and stedfastly abyde the rewarde of Uirginitye: But if they wyll not abyde, or elles canne not abyde: then is it better to mary than to fall into the fyre of concupiscence. And let them geue vnto the brethren and systern none occasion of slaunder. &c.

Some affirme, saith S. Austen, that such as marrye after they haue vowed chastitie are adulterers. In lib. de bono eōiu. Dist. 17. Ca Quidā. Gregori. 27 Q ii. Ca. sunt qui. But I say vnto you that they synne greuously, that seperate and put asunder such.

There are that say, that for religion sake mariage ought to be dissolued and broken. But we must vnderstand, that although mās law hath graunted this yet the law of God hath forbidden it. For he that is the selfe truthe saieth: Whome God hathe coupled together, Math. xix. let no man seperate. He saith also: It is not lawful for a mā to put away his wyfe, except it be for fornication. Who then maye speake agaynst the geuer of this lawe?

In euil promises breake thy faithe, in a filthy vowe chaunge thy determinatiō. xxii. Q. 4. In malis. That thou hast vncircumspectly vowed, loke that thou perform not. For that is a wycked vowe and promise, that is accomplished with sinne.

If any man sweare or promise anye thing contrary to faithe and charitye, P. Lomb. Sent. lib. iii which beyng kepte shoulde turne into a worse end: it is rather to be chaunged than to be fulfilled.

Woulde God sayeth S. Bernarde, In Epist. ad Senon. that they whiche cannot liue chaste, would geue ouer the single lyfe, that they mighte not burne, it were wythout doubt better to marry than burne and to be saued in a lowe degree than to lyue worse in the noble state of the cleargy.

Of Benefices and Prebendes.

POpe Gregory the tenth gathered a counsell at Lions sixe hundred bishops and a thousande Prelates: wherein it was decreed,

No man ought to haue spiriall promotion with cure, but priests only & those worthy and able.

Tithes. Multitude of benefices condemned

that no person shoulde haue any spirituall promotion with cure, except he were first of all a Prieste, and also able to discharge it. Moreouer that no manne should from thenceforth paye his tythes, where he listed, as the vse was tofore, but that al tithes be payde to the mother church of euery diocesse. Agayne: that it shoulde not be lauful for any priest to haue mo than one benefice with cure. Item, it was decreed in that councell, that all persons and Uicares shoulde be called for euer after, Priestes, and no more Prelates. In the yeare of our Lorde. 1271. Ranulphus Cestrensis. Chronica. Angl.

Persons & vicars must be called priests and not prelates as tofore.Pope Calixte the seconde ordayned, that no lay manne vnder payne of the great curse should meddle with the tē thes, oblations or houses of the Priestes, nor wyth the goods of any bishop that dieth. In the yere of our Lord. 1120 Ioan. Laziard.

This law is now out of vse.The aforesayde Pope also made a law, that that bishoppe or priest which leaueth his benefice, and is not residēt vpon it to do his duety, should be takē for an adulterer. Plat. Antonin.

Pope Euaristus decreed that a bishop or prieste may no more forsake his benefice,None residences condemned. than a maried man may forsake hys wyfe.☜ For saith he, he that seeth a woman and lusteth after her in hys heart, Math. v. hath committed adultery. In the yere. &c. 110. lib. Concil. Chroni.

Pope Clement the fourth condemned the pluralities bothe of benefices and prebendes,

Pluralit • es of benefices condē ned.

A worthy act of the Pope.

in so muche that when he hearde, that a certayne Priest beeyng his Neuew hadde three prebendes, he compelled hym to chose one of the thre which he would, as for two of them he should surely forgoe. And when hys frendes did instantly desire him, that he would not onely suffer his Neuew to enioy all those three prebendes styll but also geue him other liuynges moe and greater in consideration that he was hys kinseman: the Pope aunswered, that he would rather leane vnto God: Note the aunsweres of ye pope for thei be good and godly. than vnto fleshe and bloude: addyng, he knewe righte well that God would haue the churche goodes so bestowed, that they might not onelye bee put to good and Godlye vses, but also that manye myghte lyue of them, and not one man alone to haue the liuinges of many Agayne he sayde: He is not worthye to bee the successour of Peter, whiche woulde rather folow the fonde fansye of carnall kinred, than the rules of Christ and of godlinesse. In the yere, &c. 1265. Ioā Laziardus.

☞Pope Victor made a decree, wherein he condemneth the pluralities of benefices. In the yere, &c 198. Henricus Prim.

Pope Vrban the second held a councel,One priest one benefice wherein it was decreed, that no spirituall person should haue benefices in diuers places, but that one priest shuld be content with one benefice In the yere, &c. 1086. Lib. Concil. Christ Mass.

Pope Iohn the xxii. ordayned manye good things against the pluralities of nefices. In the yere, &c. 1302. Chron. F • scicul. Temp.

Pope Gregory the 9. being Bishop of Rome Williā. bishop of Paris, after lōg disputatiō had of the ambitiō of ye insatiable couetousnes of ye priests,A disputatiō againste the pluralities of benefices at Paris. concluded wt the consent of many godly learned men, yt it is a deadlye syn and a thing damnable before god for a priest to haue two benefices. In the yere of our lorde. 1225. Iacobus. Mayer in Chron. Fl.

Pope Vrban the second,Priestes ought to be resident vpon their benefices. of whom we heard afore, did not only make a decre that euery priest shoulde haue but one only benefice, but also yt he shuld be resident continually vpon the same, diligently feding the flocke of Christ with the word of God, and with hospitality Chro. Christ. Massae.

Pope Adrian the fyrst ordayned that no priest maye forsake one benefice to take another.Permutations of benefices condemned. In the yeare of our lord. 796. Plat. Volat.

Pope Boniface the thyrde decreed,

Secular persons ought not to geue spirituall promotions by the popes lawe.

A good decreee but not obserued.

God graūt that thys may once take place in Englād.

yt priests should take no ecclesiastical promotions at a lay mannes hand. In the yeare, &c. 605. Quaest. 16. Cap. 7.

Pope Vrban the seconde ordayned yt no ecclesiasticall promotion should eyther be receaued or geuē of secular persons. Christ. Massaeus.

Pope Alexander the seconde made a law, that al ecclesiasticall orders & promotions should not be solde, but frely geuen to such as are both learned and godly. In the yeare, &c, 1063. 1. Quaest. 3. Ca. Episcopus.

Pope Innocent ye sixt ordayned, that ecclesiasticall benefyces should not bee geuen, but to such priestes, as are worthily commended both for theyr lyfe & doctryne: and that all prelates and so many as haue benefyces shoulde not lurke abroade in corners, but that euery mā should get him home to his own benefyce vnder payne of excommunicatiō. For he sayd, that euery shepeheard ought to keepe hys owne sheepe, and not to commit the custodye of them to an hirelyng. In the yeare of our Lorde. 1343. Plati. Iacob. Phil.

A noble act, & worthy to bee followed.Pope Benet the twelfth made a law, that benefices shoulde not be geuen to vnworthy persons: and he himselfe depriued many priests of theyr benefices, bicause they were vnlearned, and of a leude lyfe. In the yeare, &c. 1317, Ioan. Laziardus. Fascic. Temp.

Pope Boniface the third decreed, yt al such as go about to obtayne eyther bishoprike or benefyce thorow fauour or giftes,A common practyse. should be excommunicated and put out of Christen mens companye. In the yere, &c. 605. Chron. Plat.

Pope Boniface the nynth for the enrychment of S. Peters treasury ordained that euery benefyced man shoulde paye to the chamber of Rome at ye first entrye of hys benefyce,Payments for benefices to the chambers of Rome. halfe the yerely reuenues thereof. To this decree all obeyed excepte the Englyshe nation, whiche woulde not suffer the byshoprikes onely to stand bounde to thys ordinaunce of the Pope. In the yere of oure Lorde. 1379. Ioannes, Stella. Ioannes Laziardus.

In the Councel holdē at Nice, it was decreed that no benefyced man eyther for desyre of worldly honour, or for lucres sake, ought to geue ouer hys fyrst benefice to take a greater and a richer. Histor. Eccles. Plat.

Of the Impropriations of benefices.

POpe Adriane the fyrst ordayned the impropriations of benefices and graunted this priuilege vnto the Monkes, Chanons, Nunnes, &c. that they myghte enioye the tenthes & frutes, which tofore ye tyme yt laye people paid (as right is) to their owne pastors & preachers for ye sustentation of their liuing, and for the reliefe of the pore. And these tenthes and frutes the aforesayd pope moste vniustly and tyrantlike toke away frō ye true owners, and gaue them to the Cloysterers vnto thys end,Why benefices were impropriate to the cloisterers. that they might be ye more without care and thought takyng for theyr liuing, and so the more freely attende vpon their religion: againe that they should be the more able to mayntayne hospitalitye, and to succoure the poore, In the yeare of our Lorde. 796. Petrus Blesensis.

Moreouer the aforesayd pope graū ted, that whatsoeuer spiritual promotions or liuinges belonging vnto the ministery,The freedome of the cloysterers. came once into the Cloysterers handes, they shoulde not only retain and kepe them stil as moytemain, but also be free from the paymente of tenthes for the same vnto any ecclesiasticall person for euer after. But agaynste thys priuiledge of the Pope, Petrus Blesensis, sharplye wrote vnto the white Monckes of that tyme on thys manner.

By the testimony of the holy Scripture, tenthes ar the tributes of the nedye soules. And what an immunitie or fredome is this that ye haue agaynste al ryght, that ye shuld be exempted and set at libertye from the paymente of • ythes,Note well. whereunto the landes were bonde, before they wer yours: which also hitherto haue alwaies bene payde to the Churches▪ not by ye meanes making of any persons, but bicause it was due to the Churche in that it is lande. Nowe if the landes become into your possession, whye should an other man therefore loose hys ryghte? For by the common law the landes are come vnto you with all manner of charges.☜ Wherefore then vnto the greate damage, hurte, iniurye and wronge of other men doe ye procure your landes and pastures to be priuiledged, that by this meanes ye may take awaye an other mans right against al equitye and iustice, against al right and conscience? Dyd not Abell offer to the Lorde the fyrst lynges of hys Shepe? Are ye more ryghteous than he, which was the first righteous of al men, that ye should lift vp your self against the iustice of God? By hys Prophetes God commaundeth, Gene iiii. Malach iii. that the tythes shuld be brought into hys barne: but ye commaund that they shoulde be caryed away from his barne.What will our impropriatours say to this The ryghteous lawe of God commaundeth, that the tenthes shuld bee payde to the Leuites: whereof it necessarilye followeth, that he doth resiste the ordinaunce of God, that goeth aboute to take waye from the Ministers of the Churche theyr ryght of tythes, &c.

And a little after he sayth.

Whatsoeuer priuileges be graunted vnto you of the churche of Rome: yet doe I not thynke that it is expedient for you to do any thyng that is agaynste your conscience,Note well. or to vsurpe ye thyng which is none of yours, what if ye had a commaundement from that see of Rome, that whersoeuer ye finde Clerkes, priestes or monkes ryding, it should be lawfull for you to vnhorse thē and to set them besides the saddle,They that paye no ty • hes to their pastore, bycause their landes are impropriate, are theues, robbers, st • alers and cō mitters of Sacrilege. Actes, v. yea and to retayn the horses vnto your own vses? Were it ryght and accordyng to good conscience that ye shuld thus doe? What difference is there, whether ye take awaye the horses or the tythes, but that the tenth is a spiritual matter, and therfore it is a more greuous synne to steale awaye the tythes than the horses, yea it is playne sacrilege, and an vtter robbyng of god and of hys Ministers? When God cō maundeth that tythes should be payd, whoe can geue a dispensation contrarye to hys commaundemente? When the lawe of God commaundeth one thyng, and mans madnesse willeth the contrarye: in thys pointe we muste obeye God more than men. And when there be two lawes, an outwarde and an inwarde lawe: verely the inwarde lawe ought to preuayle and take place before the outwarde lawe euermore: and that which a pure and clere conscience sayth vnto me, ought more to be regarded, than the outward commaū demente of any man, yea it ought to put awaye and to make of no force all manner of indulgences, priuileges, grauntes, immunities, liberties, freedomes, &c. Whatsoeuer they be that man graunteth. If the Children of Israel at the commaundement of the Lorde for recompence of theyr long seruice, which they did to the vnthankfull Egiptians, toke away from them theyr vessels of Golde & Siluer: yet is it not mete, that you shuld draw this vnto your purpose, excepte ye bee able to shewe, yt the Lorde hath commaunded you thus to doe, agayn, that you haue long serued vs as Egiptians. It is therefore better for you and more semely, yt you cast away this your couetous ambition, Exo. xii. which greatly disgraceth the titles of your holinesse, and yt you cause the people no more thus to speake euil of you, and to be offended with thys your doings for the vniuste retayning of transitorye thynges. Wo be vnto them, by whom offence commeth. Neyther bee ye of this opinion, Mat. xviii. that your condition or state of liuyng shuld in any point be hyndred through the restitution of other mens goodes. For if any thyng be diminished by this meanes of the temporal commodityes and profites, the deuotion of the people, whiche is nowe greatlye decayed towarde you, shall recompence all that double and treeble.

But if in this behalf ye shewe your selues stubborn and froward, and will by no menaes be blowed:A worthy godly & zelous man. we will excommunicate and curse all them, that eyther shall geue or sell vnto you anye thing, wherof the right of tithes shuld come to the Ministers of Gods worde, and we will also cry vnto the heauens and we wyll appeale vnto the throne of the hye iudge, that this bonde of excommunication be not losoned, tyll a redresse be had &c. Petrus Blesensis Ba • honiensis Archidiacouus, in Epi. 78.

Of Tythes and offryngs.

POpe Vrban the first ordained,How the church goodes ought to be spent. that the oblations of Christen menne should none otherwise be spente, than in vse of holy churche and in helpe of the nedy Christians. For they are, saith he, the vowes of the christiās & the price of syn. In his time the church of Rome began fyrste to haue landes and rents, and with the profit thereof the aforesaide Pope founde Notaries and Clearkes to wryte the liues and actes of the holy Saincts. Before this time holy churche, that is to saye, Bishops & priestes liued as the Apostles did, and receiued only money to the vse of the poore and nedy Christians. In the yeare of our Lorde. 222. Ranulphus Cestrensis. The mind of Gregory concerning the bestowing of the church goods. Chronica.

Pope Gregory the first ordained that the goods of the church should be deuided into foure partes: The first, to the bishop, to fynde himselfe and his familie, and to maintayne hospitalitie for the reliefe of such as are in necessitie. The ii. to the cleargy. The thirde, to poore men. The fourth to the reparation of the churches. In the yeare &c. 590. Polichron.

The law for tenthes paying.Pope Paschalis made a decree that ye tenthes shoulde bee geuen to the priestes. In the yeare, &c. 827. Qu. 19. cap. 1. Decimas a populo.

Against tē porall mēs possessions of tenthes.Pope Gregory the Seuenth made a streighte lawe, that no temporal man should possesse any tenthes that be due to the church. In the yere, &c. 173. Qu. 5. cap. 16. Decimas.

He pronounceth all such gilty of sacrilege and in daunger of euerlastyng damnation, that withholde any tythes from the priests, be they either bishops or kinges, or any other persons. The tenths saith he, must nedes be paid according to this saieng of the prophete Malachy: See that ye bring in all your tythe into my Barne, Mala. 3. that there maye be meate in my house.

Pope Calixte made a decree that if any Prince or other lay • man toke vpon him either the disposition,A Laymā retaining church goodes is a cō mi • ter of sacrilege. or the rule, or yet the possession of any church goodes, he should bee adiudged, and taken for a committer of sacrilege. In the yere, &c. 217. Caus. 6. Q. 7. Si quis.

Pope Gregory the Seuenth made a decre that the people when they come to Masse,Hereof came the. 4 offringdais as it may seme. should not come empty handed, but offer somewhat, and specially at principal feasts, bicause it is sayd in the law. Thou shalt not appeare empty handed before the face of the lord thy God▪ In the yere of our lorde. 173. Dist 32. Cap. praeter.

In a Councell holden at Rothomage, Exod. 23. Tenthes paying. it was enacted, that all manner of tenthes either corne or cattayle, or of anye other thyng, should be duely and truly payde to the priestes. If any dyd withholde their tythes, after they wer monished of it, once, twice, or thrice, & wil not amend: the decree is, that they shal be accused, til they haue made worthye recompence and due satisfaction. caus. 16. Q. 7. C. Omnes deci.

Of Monasticall sectes and fyrst of Heremites.

The first beginning of Heremites.POpe Syluester the first, bearyng rule, the Heremites firste of all began, and inhabited the wyldernesse & solitary places. The aforesaid Syluester had them in greate reuerence, and confirmed their order. In the yere, &c. 315. Ex libro germanico.

Of the Heremites of Antonies order.

Antony the first Heremite.POpe Syluester, the aforesaid being bishop of Rome, Antony a mā vnlearned, and notwithstanding famous in godly conuersation and notable in workyng miracles, began a streight and solitary life in Egipt. He was the first Heremite: his meat was only bread and water, and he vsed daily to fast vntill Sunne sette. He wente willingly vnto the wildernesse, where many resorted vnto him, which made him their Abbote. S. Hierome saieth that he wrote vii. epistles or letters in the Egiptian speach, full of Spirit and mysteries, which afterward were translated into Greke.Antonies diet & lyfe. Athanasius, bishop of Alexandria writeth his life in a complet booke. He dyed at Thebaida, the 357. yere after Christes byrth,Antonies app • rell. The life of An • hon • and h •• brethren. the 105. yere of his age. The aforesaid Antony with all his brethren went in gray clothing and did eate herbes and rootes. They fled all company of men. Some saye, that they fled into the wildernesses of Egipt for the auoiding of persecution and there lyued together with greate loue, geuing themselues to spirituall meditations, and heauenly contemplations, that by this meanes they might the better haue an eye vnto gods workes, and so offred vp to God with a fre spirit, and a pure & perfect loue, serue him in holinesse and righteousnesse all the daies of their life.

This Antony hath had, and yet hath in diuers countreys where the sects of Antichrist raigne, many Apes, whiche haue laboured to counterfait hym, but notwithstanding so far from the faith,

Antonies Apes.

The diuersitie of Antony and of our Heremites.

lyfe, and manners of Antony, as darknesse is contrarye to lyghte▪ and Beliall to Christe. For where as Antonye sledde into wildernesse, that he mighte serue God with the more free conscience, and be the lesse ledde awaye with worldly vanities, and carnal concupiscences: his Apes and coūterfaiters run peakyng into corners, and dwell in some oute corner or hole, onelye to eschewe labour, and to liue ydlely, not being content with herbes and rootes, as Antonye was, but faryng deliciouslye, not of their owne trauayl and gettyng, but of the labour of other mennes handes. and of the sweat of other mennes browes, contrary to this commaundement of GOD geuen by the Psalmographe: Psalm. 128. Gene. iii. Thou shalte eate the labours of thyne owne handes: Agayne, In the sweate of thy face shalte yu eate thy bread, tyll you returne vnto the earth. For earth thou art, and vnto earth thou shalt agayne be turned. And whereas Antony and his company fledde the companye of all men, bicause they woulde not bee corrupted with theyr lewde manners, Antonies Apes frequent nothyng more than the fellowship of men and women, easy to be founde in fielde, in village, in towne in citie, in noble mens houses, in poore mēs cotages. They leaue no place vnsought, where any thing is to be gotten. Agayne, whereas Antony and his brethren wēt in homely gray clothing they nowe weare a blacke garmente wyth a blew crosse thereon. In thys apparel, in theyr long heare and beard in their hatte and staffe, in theyr scrip or wallet, in theyr midnighte rysing and fewe orisons patteryng, dothe all theyr whole religion consiste.S. Antonies fyre. They haue a Fraternitie, wherein they manace and threate folke with sainct Antonies fyre: yea they haue brought the matter so farre, that in some parties they haue pygges fatted for them, and geuen for feare of Saincte Antonies fyre, and that theyr swyne and cattaile may the better prosper, and beecome the more fruitefull, wyth the which pigges these Antichristiā Antonians fatte their owne paunches, and make the common people their laughing stockes. Histor. tripart. 2. cap. 21.503. 1 cap. 13. Hier. Polid. de inuent. rerum. 7. cap. 1. Pantal. Lib. germ

Of the Heremites of Paulus order.

Paule the Heremite.THe yere of our lord. 345. was one Paulus an Heremite in Egipt, a companion to the aforesaid Antonye, which spent his lyfe also in wildernesse. They write of hym, that when he was xv. yeres of age,Paule the heremites life. flyeng the promotions of Valerianus and Decius Emperours of Rome, thoughe he was of noble progeny, and descēded of a right worthy parentage before the worlde, yet lefte he all, and wente into wildernesse, where he dwelt in a lyttle caue by the space of 98. yeres (vnknowen to any man lyuing) in fasting & praier, with water and bread, herbes & rootes and such other nourishmentes as the wildernesse did minister vnto him. In the booke called vitas patrum, we read that the aforesaid Paulus was wel instructed & learned both in the Greke and Egiptian tonge, He seing the persecution of Christen men went into a towne much farre from hys countrey, and from thence into a mountayne ful of rockes, at ye fote wherof was a great and maruelous pytte couered with a stone, which he tooke away, and loked therein and founde there a much fayre fountaine. With this there was in the sayd mountayne diuerse habitations & dwellings. Paulus then loued the place maruelously,Paule the Heremites apparel and meate. lyke as god had geuen it vnto him. And there he led a solitarye lyfe in occupying deuout prayers, and abstinence maruelouslye. Hys vesture was onely of the leaues of the palme tree, and his meate was the frute therof. These and diuerse other things not altogether to be dispysed, reade we in the booke entituled Vitas patrum. Of thys Paulus the Heremite or solitarye man,Paule the Heremites Apes. ar there rysen and sprong vp certayne Apes and counterfayters, which haue a name and an order fathered vpon him: and yet, to say the truth, haue they no more of this Paulus faith, prayer, abstinence, and suche other Godlye and spirituall exercises, than some Christen men haue of Christ, that is to say, the surname onely. For all hys ghostlinesse, religion, fayth, & lyfe consisteth with them onely in their white garmentes or coules, in theyr cappes and pyked staues: the colour and fashion of whose apparel, we read no wher that Paulus dyd weare the lyke, so that I can not tell from whence they haue theyr name and profession.A comparisō betwene Paule and hys Apes. For Paulus fasted but they are fylbellyes and Epicures. He was pore, but they are riche. He was solitarye, but they runne aboute. He had simple clothyng, and a cleane hearte: but they haue a white garment, and blacke heartes: so that of this Paulus, a Godly and religious mā, our Pauliane Heremites haue no more than all other orders haue, I meane, onely the name and title. Theyr rule is S. Austens, wherein are reckened to be .xxiiii. orders. Ex Lib. Germanico, & ex vitis patrum.

Paule the simple.Besydes this aforesaid Paulus, there was an other Heremite of that name, called Paulus simplex, that is to saye, simple Paule, or Paule the playne. Thys Paulus as wee reede in vitis patrum, was one of the Disciples of saint Anthonye,☜ and made hymselfe an Heremite, bycause that hys wyfe had geuen her selfe to an other man, than hym.☜ Of whiche thyng when he was aduertysed, he was maruelouslye troubled. Neuerthelesse he tolde it to no bodye, but wente to the desertes. And after yt he had long gone in the same, he put hymselfe into the monasterye of Saint Anthonye which among many other,Laboure. lessons taught hym, howe somtyme he must laboure, and vse bodilye exercises to refreshe hys spirites, wherby he shuld after be more prompt and readye to praye vnto God.Godlinesse Also how with al hys thought and strength he oughte to keepe the commaundementes of God:Diet. and at euen in takyng hys refection, he shuld eate and drinke litle, and how he shuld drinke but water. Thys Paulus was so simple,☜ that whē s. Anthony wt his brethrē at a certain time talked of ye holy scriptures, he demaūded of thē if god had bene before ye prophets. But S. Anthony beholdīg his simplicitie, bad hī holde hys peace and he gladlye obeyed.☞ The aforesayd Anthony willing to proue ye obeysance of thys Paule ye playn or simple soule, ofte tymes cōmaunded him to do thynges against reasō: as to drawe water out, of a depe pitte al the day long and to caste it on the earth, and sometyme to vnsowe hys gowne, & after to sowe it agayn: and so of many other things. But thys Paul the plaine in al things was much obeysaunt and lowly. And therefore sayd S. Anthony, whosoeuer will be perfect, he ought not to be master, ne obey to hys owne wil, be ye thinges reasonable, or vnreasonable: that are commaunded hym to do. For oure sauioure sayth, that to fore al thynges, one ought to renounce hys owne wil. Thys Paulus as we rede, was a man of such vertue and holynesse,Paule the playne, a worker of miracles that he farre excelled S. Anthonye in workyng miracles, in so muche that they came vnto hym, that were sycke, out of al regions to recouer theyr health, and anon by hys deuout Orisons vnto God, they were made hole. I rede not, yt any secte of Heremites, had their beginning of thys Paule. The cause paraduenture was, bycause he was so symple, playn, and homely a man, without al fraude gyle, and deceate, whiche the monasticall sectes, moste chiefely practyse in all theyr lyfe and conuersation. Ex vitis patrum

Of the Heremites of Saint Iohns order.

IN the yere of our lord,Iohn the Heremite. iii.C.lxxx was Iohn an Heremite in Egipt of great reputation for hys holynesse. He could comfort the feble minded in God, and bryng them to perfection, as writeth of hym S. Hierome. He dwelt fyftye yeare continually vpon an hyll or rocke in feruente prayer and meditation to God, of whom hee was fedde. He was of so pure mynde, that God opened vnto hym, not onely what was necessarye for hym to know but also thynges for to come. He was so endued with the gyfte of Prophecye, that he Prophecyed not only thinges, that shoulde chaunce thereabout, but also the warre of the Emperoure Theodosius agaynst Maximus the tirant. When he was an hundred yeare olde, he payed nature her dutye, whose life Hierome doth discribe.Iohn the Heremites apes. Nowe he that will compare the full brethren that weare a blacke cloke and a crosse theron, with thys mannes liuyng (whose followers they aduaunce themselues to bee, beyng called Ioannites of this Iohn) shall fynde them farre vnlyke hym, seing theyr religion is theyr own inuention, and that they lyue of other mennes sweate. But howe can they beare hys name, and chalenge hym to be their patrone, seyng in no poynt they lyue like him, but euen playn cō trary? If they wil thinke to be grounded vpon Iohn the Euaungelyste and Apostle, then ought thei to leade a continente lyfe and to goe aboute, and preache the Gospell of Christ. But they are so farre estraunged from these godly exercises, that in no state of people any can bee founde more vnchaste in theyr liuyng, nor greater aduersaryes to the true doctryne of Christ,The wickednesse of ye Ioānites being in deede the patrones, defendoures and mayntayners of all superstition and false worshippyng of God. But I shoulde bee sooner persuaded, that theyr Patrone was some good tankerd yeoman, whose order lyke good Dysciples and brethren they haue euer kepte and followed. It is great pitye and shame, that wee are so peruerse mynded, that we do not see this mocke and abhomination, but rather worship it as holynesse, geuyng freely vnto it both landes and goodes, and disheryte oure naturall children. God bee mercyfull vnto vs. Ex Libro Germanico.

Of Anckers and Ankresses, and all other Recluses.

AS concernyng the monasticall secte of the Recluses, and suche as bee shutte vp within walles, there, vnto the death continuallye to remayne, geuyng themselues to the mortification of carnall affectes, to the contemplation of heauenly and spirituall thynges, to abstinence, to prayer, and to suche other ghostlye exercises, as men deade to the worlde, & hauyng their life hidden with Christ I haue not to write: forasmuch as I cā not hitherto fynde probably in any author,The beginning of the A • ckers pro • ession incerten. whence the profession of Anckers and Anckresses had the beginning and foundation, although in thys behalfe I haue talked with men of that profession, which could very litle or nothing saye in the matter. Notwithstanding as the white Fryers father that order of Helias the Prophete (but falsely) so lykewyse doe the Anckers and Anckresses make that holy and vertuous Matrone Iudith their patronesse and foundresse. But how vnaptly, who seeth not? Their profession and religion diffreth as farre from the manners of Iudith, as lyght from darkenesse or god from the deuill, as it shall manifestlye appeare to them that wil diligentlye, conferre the history of Iudith with their lyfe and conuersatiō. Iudith. viii. A comparison betwene Iudith & oure R • cluses. Iudith made her selfe a priuy chamber where she dwelt (saieth the Scripture) beyng closed in with her maydens Oure Recluses also close themselues within the walles but they sufferre no man to be there with them Iudith ware a smocke of ha • re▪ but our recluses are both softly and finely apparelled. Iudith, fasted all the daies of her life, few excepted. Our Recluses eate and drinke at all tymes of the beste, beyng of the number of them Qui curios simulant, & Bacchanalia viuunt. Iudith was a woman of a very good report. Our recluses are reported to be supersticious and idolatrous persons, and such as al good men fly their companye. Iudith feareth the Lorde greatly▪ and liued accordyng to his holye word. Our Recluses fear the pope and gladly do what his pleasure is to commaund them. Iudith lyued of her owne substaunce and goods, puttyng no man to charge. Our Recluses as persons onelye borne to consume the frutes of the erth, liue idlely of the labour of other mens handes. Iudith, when tyme required, came oute of her closet to do good vnto other. Our Recluses neuer come out of their lobbeis sincke or swimme the people Iudithe put her selfe in ieopardy for to do good to the commune countrey. Our recluses are vnprofitable clods of the earth, doing good to no man. Who seeth not now, how farre our Anckers and Anckresses differre from the manners and life of this vertuous and Godlye woman Iudith, so that they can not iustly clayme her to be their patronesse?

Of some idle & superstitious Heremite borowed they their idle and superstitious religion.The yron grates of the Ankers For who knoweth not that our recluses haue grates of yrō in their spelunckes and dennes, out of the which they looke, as Owles out of an yuye todde, when they will vouchsafe to speake with any man, at whose hād they hope for aduauntage? So read we in vitis patrum, that Iohn the Heremite so enclosed himselfe in his Heremitage that no man came in vnto him. To thē that came to visit him,The Ankers profession. he spake thorow a window onely. Our Anckers & Anckresses professe nothyng but a solitary life, led in contemplation all the dayes of their life in their halowed house, wherein they are enclosed, wyth the vowe of obedience to the Pope, and to their Ordinary Bishoppe. Theyr apparell is indifferent, soit bee dissonant from the Laitye. No kynde of meates they are forbidden to eate.

At midnighte they are bound to saye certayne prayers. Their profession is counted to bee amonge all other professions so harde and so streighte that they maye by no meanes bee suffered to come oute of their houses, excepte it bee to take a streighter and an harder life vppon them, whiche is to bee a bishop.

Of Monkes.

POpe Siricius beyng bishop of Rome,The beginning of mō kish orders the first Monkishe order began, raised vp by Basilius Magnus bishop of Caesarea in Cappadocia. Their coat, cloke, coule and cappe were all white. He prescribed them a rule mixte with many traditions and doctrines of men. Wherfore he is called of them a father and beginner of religious people, whose lyfe he also prayseth, so that he obtayned of the aforesayde Siricius to confyrme the order. He called them Monachi, that is to saye, solitarye, or seperate from the worlde, and founded in Greece the fyrste house or cloyster. But howe vnaptly they be called Monachi, and men vtterlye deuided from the world,Whye they are called Monachi who seeth not? For where do they dwell, but in the middes of famous cities and great townes? And in what thinges doe they more exercise thēselues, thā in matters of the world. In the yeare &c. 389. Ibidem. Ranulphus. Cestrensis.

This monstruous Monckishe order is deuided into many mōstruous mockish sects, wherof we wil reherse part.

Of the Benedictine Monkes.

POpe Iohn the fyrst being bishop of Rome, Benet a father and a fauourer also of Monks, gathered together al strowed and scattered religious persons, and begā a peculiar order vpon the Mount Cassinus, where he built a most renoumed cloister, geuing them there a rule, prescript and forme of liuing, as though Christ had forgotten it. Afterwarde the aforesaide Benet hauing muche people resortyng vnto him built .xii. other monasteries, and sylled them also with religious men. Of this order is reported to haue bene 24,Euill • ede groweth fast. Popes of Rome. C.lxxxii. Cardinals. M.CCCC.lxiiii. Archbishoppes and bishoppes .xv.M. & lxx. renowmed Abbotes, and as saieth Pope Iohn the xxii. there haue ben of this order .v.M.vi.C.lv. Monks canonisate and made Saints. In the yere, &c. 523.

This Benet also inuēted an order for his sister Scholastica, and made her Abbesse ouer many Nuns. Her clothing was a blacke cote,The beginning of Nunnes. Nunnes forbidden to read the holy scriptures. cloke, coule, & vayle. And least the Scripture should deceiue her and hers: it was commaunded that none should reade the holye Scripture without the consente or permission of their superiour, Here is to be sene how God is sought in al monastical orders, whiche among them in hys woorde is expelled.

Of the Cluniacensis order of Monkes.

POpe Sergius the thirde bearyng rule, ye order of Cluniacensis was set vp by a certaine Abbot called Ocion or Otho, as som call him. For whē the Monkes of S. Benets rule were nerehand decayed in Godlinesse: this Oclon, Oclon tē der of Mō kery. or Otho lyued so, that they were quickened agayne by reason of his holynesse. Their clothyng and rule was accordyng to the appointment of Mōk Benettes rule. This Monkishe order was richely endowed with great substaunce, and yearely rentes by a certayne Duke of Aquitania, called Guillidinus. In the yeare of oure Lorde. 913 Plat. Sabell. Libro. Germ. Polidor. Pantaleon.

Of the Camaldinensis order.

POpe Leo the fourth occupyeng the See of Rome, the Monkishe religiō of the Camaldinensis was deuised by Romoaldus of Rauenna, in the Mount Apenninus Their coule & cloke with all that euer they weare from top to toe is white. They kepe perpetuall silēce. Euery wednisday & Friday they fast bread and water. Thei go barefote and lye on the grounde. In the yere. &c. 850. Chron. Pol. Lib. Germ.

Of the Hieronimians order.

POpe Innocentius the Seuenth, beyng bishop of Rome, the Monkish order of the Hieronimians, began vnder the name of Saint Hierom whiche after Christes byrthe. 490. leauing his natiue coūtrey, wēt into Iury & there not farre from Bethlehē, builded him an house where he liued very deuoutly in the latter ende of his lyfe, These Apes and counterfaitors of S. Hierome weare their clothes of white and a cope plaited aboue ouer theyr coate, gyrde with a leather gyrdle. In the yere. &c. 145. This order was endued with diuers priueleges, fraunchises and liberties by certaine bishoppes of Rome, as Gregory the twelfthe Eugenius the fourthe. &c. Chron. Polydor. Libro Germ.

Of the Gregorians order.

POpe Gregory the fyrste borne of a noble stocke, and verye plentuouslye endowed with goods of fortune, forsoke al & became a Monke. After the decease of his father he builded Syxe religious houses in Sicilia, geuyng them a forme and rule of liuing. He builded an other within Rome, in the name and honor of Saint Andrew, wherein he dwelte with many Monkyshe brethren, which from time to time keping his rule diligently, are called Gregorians. Their habite is of a copper coloured course cloth according to their rule. In the yeare. &c 594. Chron. Lib. Germ.

Of the Shadowed valley order.

POpe Gregory the Sixte bearyng rule, Ioannes Gualbertus a knight began this order in a certayne mountayne called, valla vmbrosa, that is to say, a shadowie valley, vnder Benets rule, with adding therto, & chaungyng of black clothes into gray. In the yere, &c. 1038 Chron. Polyd. Lib. Germ.

Of the Grandimontensis order.

POpe Alexander the second beyng bishop of Rome, the secte fo • the Grandimontensis Monks was inuented by Stephen of Auernia, their order is to lead a streight life (as Monks vse to do) to geue themselues to watching, fastyng and praying: to weare a cote of males vpon their bare bodyes, and a blacke cloke thereupon. In the yeare, &c. 176. Chron. Pol, Lib. Germ.

Of the Cisterciensis order.

POpe Vrban the seconde bearing rule, Roberte Abbot of Molisme in Cistercium a wildernesse or Forest in Burgundy, dyd institute the order of Cistercians, albeit some ascribe this to one Ordingus a Monke, that persuaded the aforesaid Roberte to ye same. They weare red shoes, and white rochets on a blacke coate, all shoren saue a little cyrkle. In the yeare of oure Lorde. 198. Ibidem. Of thys Religion was that greate clearke s. Barnard.

Of the Humiliates order.

POpe Innocentius the thyrd confirmed and allowed the order of the Humiliates, fyrste of all deuysed by certayne personnes, exiled by Frederichus Barbarosa: which when thei were restored to theyr countreye apparelled themselues all in white, and promised to goe in lowlye and simple clothyng: the men and women to bee seperate eche from other, & to laboure euery one what he was skilled in.

They had one common purse among them. They professe S. Benets rule. Thys order in processe of tyme hath encreased so, both in goodes and persons, that it was confyrmed and endowed wyth many priuileges of diuerse Byshops of Rome. In the yeare of our lord. 1166. Ibidem. Iac. Phil. Bergō.

Of the Celestines order.

POpe Celestinus ye fifth, willingly gaue ouer hys bishoprike, and returned agayn to hys solitary lyfe, wherin he quietly liued before his papacie. Certayne supersticious persons lyke apes counterfayted thys Bishop, taking vpon them an order vnder ye rule of s. Benet in a wildernesse, and called themselues Celestines after Celestine. Their orders garment, cloke, • oule, and cappe are blew. In the yere, &c. 1297. Ibidem.

Of the Gilbertines order.

POpe Eugenius the fourthe bearyng rule, in England, S. Gilbert, at Tirington and Sempryngham began an order of monkes, called after hym Gilbertines. In the yeare of oure Lorde. 1148. Chron. Polid.

Of the Iustinians order.

POpe Eugenius the fourth confirmed the Religiō of the Iustinians, adourning the same with many liberties & priuileges. It was fyrst of all inuented by Lewes Barbus a Councelour of Uenice, & practised in ye partyes of Treuis • in the cloyster of S. Iustine by the citye Badua. They professe Monke Benets rule, but in habite and apparell they differ. In the yeare of oure Lord. 1412. Ibidem.

Of the Charterhouse Monkes.

POpe Gregorye the seuenth being bishop of Rome, Bruno. Bruno of Colein ye Philosopher & diuine, whom Barnarde calleth a faire piller of ye church, did institute ye order of ye Charterhouse mōks in ye diocesse of Gracianopolis, at a place named Curtusia. Their lyfe was outwardlye full of paynted holynesse, in forbearyng fleshe, in fastyng breade and water euery fridaye, in wearyng hayrye clothes nexte theyr bodye, full of solitarynesse, much silence euer pinned in, neuer going oute, refusyng all womens company, with other semblable ceremonyes. In the yeare of oure Lorde. 1620. Ibidem.

Of the Templares orders.

POpe Gelasius the seconde bearing rule, the order of the Templars beganne at Hierusalem, and continued nerehand two hundred yeares, whose beginning was thus. After that Gotfraye Duke of Lorayne had conquered Ierusalem: certayne Knights perceauing, yt such pylgrimes as came to them of their deuotiō, were robbed and murthered by the way: thei made a bonde among thē to serue God in Chiualrye. At the beginning they were but fewe, and gaue themselues to wilfull pouertye, and theyr chiefe master was a keper of the temple dore, wherof they wer called Templarij. Thei dwelt together not farre from Christs Sepulchre, lodging the pylgrimes, keping them from mischiefe, and shewing them much kindnesse, bringing thē from one holy city vnto an other. The badge of their order was a white cloke with a redde crosse. Saint Bernarde made them a rule, according to the appointment whereof they framed their liues. Afterwarde they became very riche thorowe the giftes of great men and pilgrimes. But Pope Clement the fifte put them downe and destroyed them all in one daye:The destructiō of ye Tēplars. partlye bycause (as they write) they renounced ye fayth of Christ, and conspired with ye turkes, & partly for other notable crimes. Not withstanding some say, yt this rooting out of them was more bicause of enuy of their prosperitye and royaltye, than of giltinesse. For whē their gaundmaster Iames Burgonion was burnt at Paris with manye of hys brethren, he tooke hys death thereon, that he was neuer giltye of the accusations layde to hym. Thus peryshed thys order of the Templares all in one daye, theyr landes and possessions beeyng distributed and geuen to other. In the yere of our Lorde. 1110.

Of the Premonstratenses order.

POpe Calixtus the second approued and allowed the monkyshe order of the Premonstratenses, which was fyrst of all deuysed by a certayne mā borne at Colein called Noto hobertus a priest. They be vnder the rule of Benet the monke. They be clothed in white from top to toe, to declare their vnstayned virginitie. In the yeare, &c. 1119. Chron. Pol. Lib. Germ.

Of the order of the white Monkes of Mount Oliuet.

POpe Gregory the twelfth reigning, the monks of mount Oliuet sprōg vp thorow the deuice of Bernardus Ptolomeus. Their clothyng is all whyte. Their rule is Benets, with some addicions vnto it. In the yeare of our lord. 1406. Ibidem

Of the Georgian Monkes.

POpe Gregory the twelfth confyrmed and stablished also the order of S. George of Alga by Venice, which was begun by a spirituall man ye patriarke Laurence Iustiniane, a man of an incredible straightnesse of life. These mōks are vnder S. Peters rule, and the fyrst order, with certayne ordinaunces ioyned thereto. In the yeare, &c. 1407. Lib. Germ. Chron.

Of the white Monkes.

POpe Vrban the Seconde reignyng, the order of white Monkes began, fyrst deuised by one Stephen Harding, and afterwarde in ye yere of our lord▪ 1135, it was brought into Englande by a certayne man called Walter Espek, whiche builte an Abbey of the same order, called Meriuale. Ranulphus. Cestrensis.

Of the Ioannites order.

POpe Honorius bearing rule, Raymund a man of nobilitye fyrst of all inuented the order of s. Iohn Baptist at Hierusalem, about the yeare, &c. 1130. Chron. Angl.

Of the order of scourgers, or flagellatours.

POpe Clement the sixt being Byshop of Rome, a certayne pestilent secte of false religious persons sprong vp in high Almayne which called themselues Penitentes Cruciferos, seu, Flagellatores, that is to saye, Penitent crosse bearers, or scourgers of thē selues. Their manner was to go from place to place, hauyng a banner vpon the crucifixe borne before them, and neuer to tarye in one place, but on the sondaye. Euery day also they dyd penaunce both mornyng and euenyng, by scourging themselues before ye people, with a great whip of .iii. cordes ful of knots,O Antichristian hipocrites. vpon their bare bodies, sharp byg nedles being put into the cordes: affyrmyng yt it was reueled vnto them by an Angell from heauen, that they thus scourging themselues, shoulde within .xxx. dayes and .xii. houres thorowe the suffryng of those paynes bee made so cleane and free from synne, as they were, when they fyrste receaued baptisme. In the yeare, &c. 133. Ioannes. Laziardus. Mat. Palmer. Christ. Mass. These martirs of the Diuell were afterward destroyed by Phlilip, kyng of Fraunce.

Like vnto these aforesaid is there at Rome, and in other places of Italye a sect, which so are called Flagellatores or scourgers. The true brethren of this order go barefoote, and beat themselues vppon the bare skin, till the bloud followeth. They go in long white linnen shirtes, hauing an hole on the backe, and are open vppon the bare skinne. Thereupon they doe beate themselues with scourges▪ yt are made for the purpose, yea and that so long til the bloud doth rū out bothe ouer their shoulders and also downe to their feete. These be admitted of the bishop of Rome as penitētiaries. They go barefoted in procession, two and two together on good Friday, when the passion is preached. The white linnen garmēt which they vse, hath an hood sowed vnto it, which they drawe ouer their heades, when they wil not be sene. This commeth ouer their faces, and it hath holes like a visar, where thorow they both see and draw their breath. Suche as force not whether they are sene or not, or haue not breath inough, they drawe downe the coule frō their heads, and so scourge themselues openly. Greate men also and diuers other citizens vse this fantasy with them also, but specially, vpō good Friday, which of great inwarde deuotion disguise themselues also, as the aforesaide: so that some time .iii. or iiii. hundreth are seene of them in one procession. But the noble men and citizens go for the most parte vpon slippers, & the shirtes put on aboue their hoses and haue a scourge in theyr handes, wherwith some strike themselues, • ome weare it only betwene theyr armes. This do they that they maye bee pertakers of their pardon, do penaūce for their sinnes, and come to Gods fauour. &. Lib. Germ.

Of the order of the starred Monkes.

POpe Clement the sixte bearing rule, Iohn king of Fraunce son of Phillip the Frenche king, inuented the secte & order of those monks, which in latin are called Stellati, What the Starre signifieth. whose maner is alway to weare a star vpon their brest, signifiēg hereby, that there is nothing in them, but the light of perfection, and the cleare shining of good workes, yea that they themselues are the lighte of the world, Math. v. Dan. xii. according to this sayeng of Christ, vos estis lux mundi, Ye are ye light of the world. Item, that they shall rise agayne at the laste day all shining and glisteryng as the most cleare and pleasaunt starres, according as it is writtē by the Prophete: They that haue instructed and taught other shal shine as the glisteryng of the firmament: & they that inform many vnto righteousnesse shall be as the starres, worlde without ende. In the yeare of our Lorde. 1336. Christ. Mass. Lib. Germ.

Of the order of the Gerardians.

POpe Boniface ye ninth reigning, a certain mā called Gerardus being of greate learning & of vertuous conuersation, ordayned a certain fraternitie or brotherhode of learned godly mē to teach scholers, and to bring vp youth onely in good letters, but also in good maners, that by this means there might be learned men alwaye in store apte to beare rule in the church of Christ, & also to gouerne the common weale according to the prescript and rule of gods doctrine Thys Gerardus beyng but a Deacon, preached the word of God both purely and feruently.Note well. And when he was moued by his frendes to be a priest, he alwais answered, that he was vnworthy to haue such an high office. He was wont oftē times to say, that he would not haue ye cure of soules, not so muche as by the space of one nighte, for all the golde of Arabie. In the yeare, &c. 3379. Chron. Christ. Mass.

Of the order of the Iesuites.

POpe Vrban the fifth greatly alowed the order of the Iesuites, and gaue vnto it many great and singuler priueleges, commaundyng the Monkes of that order to weare a white kyrtle & a russet coule, and that they should be called of all men Clerici Apostolici, that is to saye, the Apostels clearkes. This order of the Iesuites was the inuention of Ioannes Columbinus in Sena a city of Hethruria, they wer at the beginning no priestes nor consecrated persons, but wer men of the lay sorte, geuen and addicte willingly and freely to prayer and to labour, getting their meat with the trauail of their hā des and with ye sweat of their browes liuing as it were in common after the example of Christ and of his disciples. They are called Iesuites, bicause the name of Iesus should be often in theyr mouth. In the yere, &c. 1368. Phil. Berg. Libro. Germ.

Of the order of white dawbed Monkes.

POpe Boniface bearyng rule, the order, which is called Ordo de albatorum was inuented by a certayne priest in Italy, which pretēded such a modesty and grauity both in woordes and in countenaunce that euery man toke him for a Sainct. The professors of this order were cladde all with long white lynnen clothes euen down to the ground, hauyng coules vpon theyr heads lyke vnto other Monkes. The chief point of their profession was to lament the state of mankind, to bewaile the sinnes of the people, and to pray for a redresse of ye same at gods hand. They neuer wente abroade but they had a crosse with the image of the crucifyx borne before thē, which crosse ye Lucenses kepe at this day with great reuerence as a moste precious relique, and daily make vowes, & offer diuers giftes vnto it. But Pope Boniface aforesayd conceauyng that they should do no good to hys honourable estate, if they continued, forasmuch as they all appeared before men righteous, good and Godly, and the Pope with hys cō plices, most wicked, euel and vngodly, caused the author of thys order as a seditious person to be beheaded at Viterbium. Some say that he was brent as a superstitious hipocrite, and attaynted of some heresye. In the yeare of oure Lorde .1400. Lib. Germ. Philip. Bergom. Polid. &c.

A monstruous multitude of mō kish monstures.But why do I trauayle to set forthe the number of these Monkyshe orders seeing they be almoste innumerable, and a man in a manner maye assone number the sandes of the sea, and tell the starres of the firmament, as to prescribe a certaine number of them? For besides these that I haue rehersed, ther are diuers other monastical orders, as Ambrosians, Sarrabartes, Bernardines, Sā bonites, Beghartines, Apostolianes, Guilhelmites, Iosephians, Sepulchrians, Sheerians, Swerders, Crosse started, Constantinopolitanes, Wentzelaians, Nolhartians, Iacobites, Swearde Iacobites, Helenians, Ierusalemites, Iosophatians, Selauonians, Maries brethren, Ioannites, Lazarites, Magdalenians, Keyed Monkes, Holy ghostes men, Specularians, Hospitalianes, Mosarabites, Georgians. &c. Bidding all these monstruous monasticall disordered orders Adieu, I wyll recite some other deuises of the Romishe bishoppes concernyng Monkes, and afterwarde fall in hande wyth the other Cloysterers, whiche are in deede those very Locustes whereof Saincte Iohn speaketh in the booke of hys Reuelations.

Rules concerning all orders of Monkes.

POpe Gregory the seuenth ordained, that no Monkes should eat flesh at any time,Monkes forbiddē to eate fleshe. but geue thē selues to thin diet, and course fare. In the yere &c. 173. Ioan. Laziard. Gratianus De consec. Dist. 5. cap. Carnē cuiquā mona.

Pope Pelagius made a decree that no Monk should be promoted to bee Abbot,The election of Abbotes. except he wer laufully chosen, and accordyng to the rules of the Cannon law. In the yere, &c. 552. Christ. Massae.

Pope Theodorus made a decree, that no Monke should chaunge his place to go vnto any other cloyster without licēce of his Abbot or Prior.Monkes may not depart out of their cloister without licence. Monks admitted vnto holy orders In the yere &c. 673. Chroni. Christ. Mass.

Pope Siricius first of al admitted mō kes vnto holye orders, for before hys tyme they wer not coūted amōg clearkes, but taken for mere lay mē. In the yere &c. 389: Albertus Krantz.

Pope Boniface the fourth made a decree, yt Monkes might vse the office of preaching,Monkes spirituall ministers. of Christening, of hearing confessions, and also of assoyling men from their sinnes. In the yere. &c. 606. Ranul • hus. Cestren. chron. Ang.

Pope Eugenius the first ordained first of all, that monkes should be shutte vp in their cloysters.Cloysterer deuysed. For before that time the monks vsed to range and to gadde abroad, wher and whether they lysted. In the yeare of our Lord .650. Albert. Krants. Chron.

Pope Eusebius ordayned,This decre is wicked. yt a young man or a young woman although being assured together in the way of maryage, maye notwithstanding theyr promyses made, depart one from an other, and become cloysterers. In the yeare, &c. 309. Quaest. 27. Cap. 2. Dispontatam. Phil. Bergom.

Pope Eugenius the fyrst decreed,Monkes at libertye to tary in their cloysters or not. that Monkes shoulde not goe oute of theyr cloyster without special licence of their Superiour. In the yere, &c. 650. Quaest. 16. Cap. 1. Placuit.

The aforesayd Pope also cōmaunded, yt no monke should be holdē in the cloyster against his wil. Q •• o 1. c. Signi.

Pope Iohn ye fyrst bearing rule,The vowes of chastitye, pouertye & obedience. mōke Benet an Italian builded an Abbey in Cassine, and assembled the monkes, that wer dispersed alone in diuerse places, into one couente, & ordred them with instructiōs of māners & rules of liuing. confyrmed with thre vowes, that is to say, chastitie, wilful pouertye and obedience, bycause they should altogether mortifye their owne will and lustes. In the yeare of our lorde. 524.. Chron. Polidor.

The yeare of probatiō.These threafore named vowes, Basilius Byshop of Casarea did fyrste institute & publishe: And also assigne the yeare of probation or trial, that religious persons had afore they wer professed. In the yeare, &c. 183. Ibidem.

Pope Gregory the eyght reygning, a certaine noble man called Hugo toke away from monkes and Nunnes theyr great lordships,An acte not to bee dis •• aysed. and to much wealthy yearely liuings & reuenues, and gaue thē so much, as shuld suffyce for meate, drinke and clothe. In the yere, &c. 1186. Ioan. Laziard.

Monkes good and godly.Pope Boniface the fourth being Byshop of Rome, there were in the Abbey of Bangor two thousande & two hundred Monkes, which al liued by the labour of their own hands, & by ye sweate of their own browes, according to this commaundement of God: Gen. iii. In ye sweate of thy face shalt thou eate thy bread, &c. Agayne, Thou shalt eate ye labours of thy hands. Psal. 128. In the yere, &c. 606. Ranulphus. Cestrensis.

Of Channons.

POpe Eugenius the fourth being Byshop of Rome, the order of ye regular Chanons began in Hethruria in the parts of Luca, in the cloyster Frisonaria. Of thys secte there are two opinions. For some say, ye Austen by and by after he was created byshop, brought hys Channons in thys rule & forme of liuing, wherin they haue bene lōg trained & nouseled vp: Other some bragge and make their vaunt, that it was deuised of the Apostles, & of thys opinion was Thomas of Aquine. But how soeuer the matter go, Austen was doubtlesse eyther the inuentour of the secte, or renuer of it, and therefore maye iustlye bee called and taken for the author of that fashion. The Channons clothing by their fyrst foundatiō was a white cote,The chanōs clothyng. and a linnen roche • vnder a blacke cope with a scapuler to couer their head and shoulders. The aforesayd Pope Eugenius endowed this order with many priuileges and great libertyes. In the yeare, &c. 14, 0. Libro. Germ. Polidorus. Chron.

Pope Gregorye the .xi. bearing rule, certayne spiritual fathers of s, Austens order in the parties of Sene in Italye, inuented a sect of Chanons, called Scopetines, or S. Saluators order. Whiche order the aforesayd Gregory dyd approue and endue with many and diuerse priuileges, and numbred them among ye Chanons regulare, or quier priestes. And for a memorial of theyr fyrst foū dation and spirituall state, they weare a white garment with a white scapularye vpon a white rochet. They lyue of their rentes and reuenues. They preach not, but they heare confessions. In the yeare, &c. 1367. L •• . • erm. • hilip. Bergom.

Of Fryers, and of the diuersitie of that secte.

Of the Crosse bearers, of Crossed Fyers order.

POpe Innocent the third being bishop of Rome, the order of the Crossed Fryers which in the yeare of our lord. 1215, was denyed by a certayne mā called Quiricus a byshop and Martyr, in the time of Helena the Mother of Constantine the great Emperour, & afterward fell to such decaye, that it was almoste gone to nought, was raysed agayne by the aforesayd Innocent in the .xviii. yere of hys papacye. The beginning of this secte was on thys manner. Among thē of Albonia rose a pestilente heresye, which caused a great dissentiō among them of Rome. Wherefore the byshop of Rome sent many agaynst thē marked with the Crosse, whiche were all s • aine. These laudable and prayse worthye souldioures dyd he halowe therefore and make saintes, and raysed the or • er agayn with geuing of many fred • mes and priuileges. Unto thys order did Pope Innocent the fourth geue a rule, commaundyng yt the spiritualtie of this order, should alway weare a crosse in their handes. There clothyng is a blacke cope with a crosse theron, ye highnesse of an hand. Chron. Lib. Germ.

Of the Carmelites, or white Fryers order.

POpe Honorius the thyrde fauoured greatly the order of ye white Fryers. Some say, that this sect began in mount Carmelus after the example of Helias the Prophet, which liued there long solitarye, and that they wer fyrst assembled together by Almericus Byshop of Antioche, In the yeare of oure Lord. 1170, in the tyme of pope Alexander the thyrd, and they were called oure Ladye Fryers by the reason of a chappel of our lady, that was in the hil Carmelus. Neuerthelesse vpō foure hū dred yeres after in the time of Innocent the thyrde they were reformed by Albertus Byshop of Ierusalem according to the rule of Basilius, and the colour of their cope was turned into white by ye Pope Honorius the thyrde, where afore it was russet. Some write, that this order of the Carmelites in his first clothing (which they said was of Helias or Heliseus ye prophet) was greatly acceptable to the Soldane,The wickednesse of • hite Fryers. and endued with many almesses of him: but after thei chaū ged their rayment, he droue them oute of hys kyngdome, so that of necessitye they came into Europa. This order, sayth the Dutche Chronicle, is to beg, to take of euery mā, and to do nothing agayne for it. Math. 23. Thys order is to lye, to dissemble, to enuye, and to begile the people with flatteryng wordes vnder the pretence of long prayer. Lib. Germ. Polydor.

Of Dominikes order, called, blacke Fryers or the Fryers Preachers.

POpe Innocent ye thyrde reygning Dominike Calaguritane a Spaniarde, began this order of Friers preachers. This Dominike was fyrst a regular chanon, & bicause he could not suffer to haue a superiour, and was also wearye of the Cloyster, he inuented a new fraternitye, named of hys owne name, Dominicanes. Their order is wt out all shame to begge, as the Carmelites, and forsake litle by wilful pouertye, that they may obtayne muche & to waxe rych of other mens labours, they themselues beeing idle lasye loytryng lubbers, & vnprofitable cloddes of the earth. Our Lady s. Mary (as they fain) euen of loue that she bare to thys holy order of swete S. Dominicke, deuised the habite,A noble, notable lye. which the fryers of that order vse at thys daye and deliuered it to S. Dominicke with her owne hands, commaundyng hym and all hys brethren for euer after to weare the lyke. Their cote is white their cope & coule is black The newe guise of their vestu • e made Innocent Innocentius to wonder. But pope Honorius the thyrd by his bull honourably admitted the blacke order of the blacke fryers, In the yeare of oure Lorde. 1220. And Gregorye the nynthe put the matter al out of doubt, cannonised Dominicke, and by hys bull vnder lead allowed hym for a saint.A tale of a tubbe. Of thys Dominickes mother they tel that when she was with childe and had Dominicke in her wombe, shee dreamed yt shee had a wolfe in her belly: which as I think, signifyeth, that both he & al cloysterers by their professiō are none other thing than wolues, deuouryng not only the substance of mē, but also ye soules of mē by their hipocrisy & false doctrine accordyng to this saying of Christ, Iohn. x. a wolfe teareth on peces & scatereth the shepe abroad. This black order began in the yere of our Lord. 1220. Phi. Bergom. Mat Palm. Lib. Ger. Ioan. Laziardus. Poly. &c.

Of the barefooted Friers otherwise called Minorites or Graye Friers.

POpe Honorius the third bearyng rule Fraūces an Italian deuised the order of the barefoted friers. He was first a merchaūt and a worldly man. Afterwarde he determined to forsake all worldly thinges and to folow Christ, Math. x. in so much, yt when he was wel shod, and girded with a double girdle, he remembring these woordes of Christ (possesse neither two coates,A grosse vnderstanding of the Scripture. no shoes, nor yet staffe, &c. and who so forsaketh not all thinges, cannot be my disciple) cast all thyng away from him, shoes, gyrdle, &c. so that he went barefooted, and girded himselfe with a cord and continētly began this order in the Mounte Appoeninus, in a place named cōmonly Lauerna, gathering vnto him many men, whiche tooke on them the same religion and are called of barefoted Fraunces, barefooted Franciscanes. They are named also Minores, Minores. of the humility and lowlynes of hart that they should haue.Note of Fraunces. They write, yt this Fraunces was so streight to hymselfe, that to chastice his fleshe in winter season, he would couer his body with yse & snow. He called pouertie alwayes his Lady, and loued rather to heare himself reuiled, than praysed. He kept nothynge ouer night, His heart desyred martirdome, wherupon he went into Siria to the Soldane,Truth. which receaued him honorablye: whereby it is to bee thought, that surely he tolde him not the truth. For truthe is seldome welcome in courtes and noble mens houses. I will here passe ouer the fable, howe Christ and his Saintes did marke hym with the fyue woundes. After that he had thus chastised his fleshe by the space of eyghtene yeares, he dyed at Asia, and was afterwarde canonised and admitted for a Sainct by Pope Gregory the nynth. Lib. Germ. Polidor. Chro.

Thys order of Frier Fraunces is diuided into many sectes, rules and orders. Some go on treen shoes or Pattyns some barefooted: some are Regulare Fraunciscanes or Obseruauntes, some Minores or Minorites: Agayne, some are called Minimi, eyther of the Gospel, or els of the littlenesse of theyr coule. They all differ in many things, but in superstition and hypocrisy they all accorde.

Of the Friers obseruantes.

BArnardine the Gray fryer perceauing the great enormities and wicked synnes, whiche Fraunces Fryers without all shame committed agaynst the rule and order of theyr profession, began a new reformation of the order in many places, in somuche that they whiche were reformed, be called Friers obseruantes, and are counted of a greater perfection and more holynesse, than the common sorte of Grayefryers are, whiche are called Minorites.The planting & ex • i • pyng of the obseruaunt Friers in Englande. The obseruaunt Friers were brought into Englād by kyng Edward the fourth, & were greatly inhaunced by ye famous Prince king Henry the seuenth, but they withall other Monastical sectes were most worthelye and iustlye expelled and extirped with their Babilonicall houses, by that most victorious and triumphante Prince King Henry the eight.

Here follow the seuen priuileges, which the Fraunciscanes faine to be geuen of god to S. Fraunces for the aduauncemēt of his order.

The Priuileges of the Grayfryers. THe first priuilege is, that the more numbre of the Fraunciscanes or Grayefriers be encreased: the better and the more abundantly shall they be prouided for.

The second priuilege is, that no mā can dye euil, that departeth in a Grayfriers habite.

The thirde priuilege is, that in the feast of Sainct Fraunces all the soules of the brethren▪ frendes and benefactours of the same order, shall be deliuered out of the bitter paines of purgatory.

The fourth priuilege, is that the order of saint Fraunces shall endure and continue vnto the day of iudgement.

The fifte priuilege is, that none that liueth euil in that order can abide long in it.

The sixt priuilege is, that the enemies of saint Fraunces order shal neuer liue long, but they shall die out of hād▪ a most shamefull death.

The seuenth priuilege is, that the frendes and louers of saint Fraunces order▪ be they neuer so wicked and vngodly, shall notwithstandyng at the last obtayne mercy, and dye a most blessed death.

Of the Frierly order of Maries seruantes.

POpe Benet bearing yt swinge, Philip deuised the order of Friers whiche are called the seruaūts of our Lady. He raised this order vnder the rule of Saint Austen, with euen like wordes and fashion, making difference of it with certayne ordinances of the Friers of our Lady which order afterward was confirmed by three byshoppes of Rome, namely, Benet the xi. Boniface the eyght and Urban the sixte, and is reckned among the beggyng orders, At the the last it was wholy sanctified and halowed of Pope Innocentius the eighte and deliuered of the euell will, that some cloysterers did owe them. Theyr garmentes are lyke oure Ladyes brethren. This order began in the yeare of our Lord .1304. Chron. Lib. Germ.

Of the new order of the Friers of our Lady.

THys order is founded vnder the preachers order whiche also cal thēselues Maries brethrē They weare a white cote, and a blacke cloke thereon, with a blacke Friers coule. Chro. Lib. Germ.

Of the Austen Friers.

POpe Innocent the thyrde bearyng rule, one Guilihelme a Duke of Aquitania, and county of Lictauia, inuented or rather repared and renued the order of the Austen Friers, whiche had bene longe decayed and almoste made desolate before. Thys Guilihelme fyrst dwelt in ye wildernesse with his brethren, chastyeing his fleshe and subduyng it with a coate of males on hys bare body, alwaye watchyng▪ praying and fasting, so that he was called a father and restorer of that order. Afterwarde by the consent of Anastasius and Adrian Byshoppes of Rome he left the wildernesse, and built about (or as some saye) within Paris, a cloyster for that beggyng order of the Austen Friers, whiche was confirmed by Pope Anastasius the fourth. After that his apes and counterfayters with beggynge built manye other cloysters so that now this beggyng broode is spred ouer a greate parte of the worlde vnto the greate hindrance both of mennes purses, and also of theyr saluation: and by this meanes is beggyng which once was forbidden, become a Goddes seruice. In the yeare of oure Lorde .1195. Lib. Germ. Chron. Angl.

Rules concerning all orders of Friers.

POpe Eusebius ordayned, that a yong mā or a young womā although being assured together in the waye of mariage, may notwithstanding their promises made, departe one from an other, and become Cloysterers. In the yeare. &c. 309. Quest. 27. Cap. 2. Desponsatam. Phil. Bergom.

Silence at the table.Pope Gregory the ninth reygnyng, a certayne blacke Fryer called Iordanes, cōmaunded, that silence should be kept of all his brethrē at the table. This custome was shortly after receaued and practised of all other cloysterers generally. In the yeare. &c. 1221. Vola. Sabell. Carranza. &c.

Pope Gregory the tenthe approued some states of the orders of beggyng Fryers, as the blacke and Grayfriers: and some he suffered, as the white and Austen Fryers: and some he vtterly reproued, as Sacke Fryers, which were called Fratres de panitentia, and Fratres de valla viridi, and such like. In the yere of our Lord .1271. Ranulphus. Cestrensis.

Pope Sixtus the fourthe, when the foure orders of beggyng Fryers did cō tende and stryue among themselues,Contentiō among Friers▪ which of their orders is most holy. which of their order were moste holy, most acceptable to god, and of greatest perfection, to auoyde the contention & debate of these bragging, boasting, braulyng, begging Fryers, affyrmed all their orders to be of lyke holinesse & perfection, & graunted to them al like priuileges, graces and liberties. In the yeare of oure Lorde .1471. Ioannes. Laziardus. Chron.

Pope Alexander the fourth defended and approued ye vnshamefaced begging of the rauenyng fryers:Priuileges graūted to the foure orders of beggers Fryers. and whereas afore they dwelt in solitarye places, he gaue them licence to dwell where they woulde, euen in the middes of cities & townes: and there to preache, to heare cōfessions, to enioyne penaūce, to geue absolutiō, to serue cures, &c, garnishing and confyrming their orders with many immunities, priuileges, libertyes, exemptions, indulgences, pardons, &c. In the yeare of oure Lorde .1254. Ioannes. Stella.

Of Nunnes and of the diuersitye of that secte.

POpe Iohn the fyrst being Byshop of Rome, Monke Benet after that he had placed hymselfe and hys monkyshe brethren in a certayne noble and famous cloyster built vpon the Mount Cassinus, raysed vp also an order of Nunnes, and made hys Sister Scholastica Abbesse ouer thē.The beginn • nge of Nunnes. The apparell of these Nunnes is a blacke cote, cloke, coule and vayle. And least the scripture should disceaue her and hers:☞ it was commaūded, that none of that order should rede the holy scripture without consent or permission of their superiour. In the yeare, &c. Chron. Lib. Germ.

Of the Nunnes of S. Clares order.

POpe Innocent the thyrd bearing rule a certain maide called Clara, a countreywoman and Disciple of Fraunces the Fryer, assembled and gathered together a congregation of poore women, and gaue them an order of lyfe like vnto the rule that Fryer Fraunces gaue hys couent. Theyr garment is graye. Their order admitteth none but woman kynde, excepte it bee for to saye Masse. Thys order of Clara,, both Pope Honorius the thyrde, and Pope Gregorye the nynth endowed with many gyftes and priuileges. In the yeare of our Lord .1225. Lib. Germ. Volat. Polidorus.

Ioannes Laziardus in hys Chronicle writeth, that pope Innnocent the fourth made the rule, whiche the Nunnes of Saint Clares order vse at thys presente.

Of the Nunnes of S. Brigittes or Brides order.

POpe Vrban the fyrst beyng Byshop of Rome, a certayne wydowe called Brigitta, Princesse of Suetia, began the order of Nunnes called Brigittians. But it is to be vnderstand that thys order of Brigit receaueth as wel men as women, although they dwel seuerally by themselues, the men deuided from the women, and the women from the men. For thys holy woman Brigitte ordayned, that both men and women beeing of thys order myghte well dwell together, and haue their habitation both vnder one roofe, but yet men and women seperated eche from other, so yt the one might not come to the other, except only whē nede required to minister the Sacramentes. The Church shoulde be common to both: Neuerthelesse ye Nunnes shoulde be closed aboue in a closet and the men beneath, wayting vpō the diuine seruice: and that these should tend the altare, and thei the quere. The Abbesse shoulde haue the primacye, and the brethren to bee vnder her, so that she shoulde prouyde both for man and woman, meate, drinke and clothyng. Among the brethren shuld one be called Prior, Warden, or Confessour, and be aboue the other. The women shuld be consecrated and brought in by the Byshop. Their clothing is a gray cote with a gray cloke theron, & a red crosse in a white circle. They may weare no linnen after the tenour of theyr rule. The brethren of thys order heare confessions, and preache at hye feastes. This order also admitteth Lay brethrē (as in many places moe) to do their businesse abroade. They fayne, that thys order was confyrmed of Pope Vrban ye fyft at the commaundement of Christ. In the yeare, &c. 1353. Volat. Plati. Polichron. Pol, Libro. Germ. &c.

Of the Nunnes of S. Katerines order of Sene.

POpe Gregorye the .xi. bearyng rule, Katerine of Sene a Dyers daughter, refusyng the state of matrimonye, tooke vpon her the thyrd order of S. Dominicke, or of the Fryer Preachers. They say, that Christ shuld haue maryed her with a ryng,A tale of a tubbe. wherein were foure pearles & one diamonde, & taken her harte from her, and geuen her hys in steade therof. The Nunnes of thys order weare garmentes lyke to the black Fryers. Theyr cloke & vayle are blacke, theyr cote is white. In the yeare of oure Lorde .1455. Volat. Lib. Germ. Chron.

I passe ouer the Nunnes that be of the Iustinians order, of Marye Magdalenes orders, of Austens order, &c, which all are wrapped full of superstition and hipocrisye, seking their saluation not in Christ thorow fayth, but in mens inuentions by folishe and popish workes. But let vs heare the Popes pleasure more at large concerning the poore Nunnes.

Rules concerning all orders of Nunnes.

The age of Nunnes to be professed & on what daye they shalbe professed.POpe Pius the fyrst made a decree, that no mayde shoulde be admitted to bee a Nunne or a religious person, before she were .xxv. yeres of age: and that shee shoulde be professed and consecrated only vpon the feastful day of the Epiphanye, commonly called, Twelfday. In the yeare of our Lorde. 147. Ranulphus. Cestrensis. Ioannes. Stella. Phil. Bergom.

Pope Sother ordained, that a Nunne shoulde not handle the towels of the altare, nor the Chalice, patenne, or corporasse clothe, nor yet put incense into the senser,The Nonnes vayle & wimpl • . but that shee shoulde alwayes weare a vayle vppon her head, and a wymple vnder her chynne. In the yeare of oure Lorde. 168. Polichron, Chron. Ang. &c..

Pope Gregorye the fyrst ordayned, that no man shoulde frequent the monasteries of Nunnes:No Nūnes Godmothers. again, he forbad, that Nunnes shoulde be Godmothers to children. In the yeare, &c. 590 Chron. Ioan. Stella.

Pope Leo the fyrste made a decree, that none, shuld be made a Nunne, except shee were founde to haue lyued afore continentlye and honestly by the space of .xl. yeres.The rule not obserued. In the yere, &c. 444. Phil. Bergom.

Pope Gregorye the eyght made a decree, yt no man should once be so hardye as to take a Nunne out of her cloyster.Nonnes • aye not marry by the Popes lawe. In the yeare of our Lorde. 1186. Tom. 1. Concil.

Of the Monasticall apparell.

IN times paste whē with most earneste diligence I searched for the originall & beginning of the monasticall or monkish apparel, and could by no meanes finde any thing thereof in writing: at the laste I repaired vnto the paynters, & in ye entries & porches of ye friers, wher for ye most part a mā may se ye historyes of both testamentes paynted & liuely setforth in colours: I sought for the matter diligently. And when in al the olde testament I could not fynde any of the Patriarches, or of the priests, or of the Prophetes, or of the Leuites, no, nor yet Helias hymselfe, whom notwithstandyng the Carmelites or white friers make their Patrone & fyrste founder of their Religion, to weare a coule, and to be clad with Monkysh apparel • I went streyghtwayes vnto the newe testament. There I founde Zacharye, Simeō, Iohn Baptist, Iosephe, Christ, the Apostles, the Disciples, ye Scribes, the Pharesees, the Byshops, Annas, Cayphas, Herode, Pilate, and manye other: but no where coulde I fynde or perceaue the coule, or monkysh habite. Examining once again more diligently euen from the beginnyng al & singular things: out of hande euen at the very beginning of the historye in a manner, the deuill appeared, & shewed himself clad in a coule, euē ye very same deuil, yt tēpted Christ in ye deserte or wildernesse. I was excedīg glad, & reioyced beyond al measure, yt I had found yt in picture, which I could neuer find afore in scripture: I meane, that the deuill was the first author, inuentor, and finder, out of the coule and Monkishe habite: of whom afterward I thinke verely, the other Monkes and Fryers borowed their coules and disgysed apparell set forth in diuerse colours, some white, some blacke, some graye, some russet, some blewe, some blouncket &c. or elles paraduenture they receaued and tooke the same as lefte vnto them for inheritaunce from the deuill their father. Cornelius Agrippa de incertitudine & vanitate scientiarum.

Of Temples or Churches.

POpe Siluester bearing rule, Constantine the Emperour built diuerse Churches for the Christians,Constantine ye Emperour. & gaue other libertie so to do, to the end, that so many as professe Christ, might openly and without any feare come together to praye & prayse God, to heare the readyng and Preachyng of the holy Scriptures, to receaue the blessed Sacramentes, and to occupye themselues in suche Godly and vertuous exercises, as God requyreth of them in hys Sacred worde.The beginnynge of Christen mens temples. For vnto that tyme the Christians were so extremelye persecuted of tyrauntes, that they had no certayne publyque place to repare vnto, but so many as professed Christ assembled themselues together priuatelye, and praysed God in hollowe caues and dennes for the feare of the vnfaythfull, as Laurentius Valla sayeth in hys booke de donatione Constantini. In tymes paste, sayeth he, before the dayes of Constantyne the greate, the Christians had no Temples, but secrete and close places: holye lyttle houses, but no greate and gorgious buyldynges: Chappelles, no Temples: Oratoryes within priuate walles, no publyque and open Churches. In the yeare of our Lord. 315. Ranulphus. Cestrensis▪ Valla. Westmerus.

• a •• wyng of churchesPope Iginius ordayned, that the Temples or Churches shoulde be halowed withall solemnitye, and that no Churche shoulde be halowed without a Masse: agayne, that Churches should be made neyther greater nor smaller without the consent of the Metropolitane. In the yeare of our Lord. 143. De Consecr. Dist. 1. Cap. Omnes Basiliae. Eusebius. Sabell. Phil. Bergom. &c.

An admonition to the Reader.

HEre must I warne thee (moste gentle Reader) of the craftye iuglynges of the Papistes, which whē they haue once inuented of theyr idle brayne with out the authoritye of Goddes worde a balde and lousye ceremonie, 〈…〉 of the Papistes. or a wicked and a superstitious lawe, streyghtwayes father the same vppon some Godly auncient and learned Byshop, that by thys meanes it maye be of the more force and of the greater authoritye with men, and the more easlye disceane the people. Of thys their practyse here haste thou an euident example. They set forthe in their deuilyshe decrees & wicked writinges, that this holy Byshop Iginius commaunded the halowyng of Churches, when many yeares after as thou hast tofore▪ heard, the Christiās had no Churches, but secretly assembled themselues together in corners, in priuate houses, in dēnes & caues of the ground, beyng no where safe and sure from the cruelty of the tyraunts, whiche thyrsted no lesse for the bloud of the Christians, than the pantyng and thyrsty hart desyreth the water brokes. How coulde they halowe, that they had not? Except the Papists will make euery caue and denne in the ground the Church, which were much agaynst theyr worship. Agayne, where there is mention made in this decree, that there must be a Masse at the halowyng of a Churche, who knoweth not, that the very name of the Masse was vnknowen many hundred yeares after to the faythfull congregation of Christ, so farre is it of that the Masse it selfe was in vse among them, which is but a late and an yesterday byrde, hatched and brought forthe of many Popes, yea and that not at one tyme or in one yeare, but in many and sundrye yeares. Of thys I thought good to warne thee, good reader. Notwithstā ding be it true,Papistes enemies of gods truth or be it false. I will truly and faithfully recite and bring forth vnto thee, whatsoeuer I shall fynde in theyr hystoryes concernyng theyr tryflyng trumperye: vse thy iudgement, and know the Papistes to be enemyes to the truth.

Pope Felix the thyrd made a decree,

Bishoppes church halowers onlye.

The dedition feast.

ye Byshops only should halow churches, and that euery citie, towne, or village should yerely kepe holy for euer after, that day wheron the Churche was halowed. In the yeare, &c. 486. Plat. Pol. Chron. Pantaleon.

Pope Innocent the fyrst decreed, that a Churche once halowed, should be halowed no more. In the yeare, &c. 408. Dist. 68. Cap. Ecclesiis semel. Ioānes Stella.

Pope Boniface the fifte made a lawe, that whatsoeuer giltye person fledde into sanctuary, that is to saye, into the Churche or churchyarde, for succoure: the same party shoulde not be drawen out agayne,Sanctuaries. but suffered there quietly to remayne. In the yeare, &c. 617. Sigeb, Sabell▪ Volat. Plat. &c.

The trimmyng of Churches.Pope Martine the fyrste made a decree, that Churches should be galantly decked, trimmed and dressed vpon the holy dayes and solemne feastes. In the yeare of our Lord. 643. Pol. Pantal.

Women maye not come into the churche but with couered facesPope Linus made a lawe, that no woman should come into the Church, excepte her face wer couered wt a vayle or kerchiefe. In the yeare of our Lord. 70. Chronica Chronicarum. Volat. Fasciculus. Tempo. D. Barns.

Pope Eugenius the fourth bearing rule,Walkynge vp & down in churches at seruice tyme forbydden. a Councell was kepte at Basille, in the whiche it was decreed, that such as walke vp and downe in the Church at seruice time, shoulde be punished. In the yeare of oure Lorde. 1430. Plat. Volat. Lib. Concil.

Of Churchyardes.

Churcheyardes and halowynge of the same POpe Calixte the first ordained fyrst of all the Churchyards, & the halowing of the same. In the yeare of our Lord. 222 Sabell. Plat. Christ. Massae. Pantal.

Pope Dionyse deuised to deuide the parishes with their Churches & Churchyardes,Parishes deuided. and commaunded that euery Bishop shuld be cōtent with the limites of his owne diocesse: & euery Priest with the boundes of his owne parishe. In the yeare of our Lord. 266. Fascicu. Temp, Volat. Pol. Lib. Concil.

¶ Of Churchgoodes.

POpe Iginius appointed, that no Churche stuffe shoulde be put to prophane vses. In the yeare of our Lord. 261 Volat. Phil. Bergom

Pope Stephen the first made a decree, that those which take away the goods of the Churche, shoulde be condemned as mēslayers. In the yeare of our Lord 261. Chron. Lib. Concil.

Pope Eusebius ordained, that suche as take away any thing appertaining vnto the Churche, they shoulde restore ten times as much agayn. In the yeare of our Lord. 309. Chron. Germ.

Pope Iohn the fourthe made a decree, that if any inuaded or toke awaye the goodes of the Churche, he shoulde restore foure tymes as muche agayne. In the yeare of oure Lorde. 635. Ioan. Stella. Plat. Chron.

Pope Paule the seconde ordayned, that they that did alienate or withdrawe any thynge from the Churche, should be excōmunicated. In the yeare, &c. 1404. Sabell. Chron.

A good lawPope Gregory the fourth instituted, that euery Churche should haue theyr proper possessions, wherof the Priest may liue, least yt they takyng thought for theyr liuyng, shoulde be compelled to leaue theyr dutie vndone. In ye yere &c. 846. Plat. D. Barns.

Pope Vrban the fyrst, graunted, that landes, goods and temporall possessiōs should on this condition be geuē to the Churche, that nothyng shoulde be priuate to any man, but that all thynges should be common among the Priests, so that none of them should want, but euery one haue, whatsoeuer his necessitye requireth. In the yeare. &c. 222. Anselmus. Rid. Volat. Chro. Plat.

Of the Ornamētes of the Church.

Fontes.POpe Pius the fyrst brought ye font into the Church▪ In the yeare. &c. 147. Plat. Sabel. Chron.

Pope Boniface the seconde ordayned the particion betwene the chauncell and the Churche, whiche we now commonly call the Roodeloft, Roodeloft. and commaunded that the people should heare the diuine seruice, as they terme it, in a seuerall place from the clergye. In the yeare, &c. 529. Albert. Crantz. Plat • . Ioan. Laziardus. D. Barns. Pantal.

Pope Sabiniane commaunded,Lampes, that Lampes shoulde be kept continuallye burning in the Church. In the yere, &c. 603. Platina. Albertus. Crantz. D. Barnes. Pantaleon.

Pope Innocent the thyrde bearyng rule,Light before sacramēte of ye altare. Eustace ▪ Abbot of Flare came out of Normandye into Englande, and among hys other deuises he caused that lyghte shoulde brenne alwaye in the Churches before the little Gods body. Ranulph. Cest.

Pope Zacharye deuised oyle for the Lampes in the Churches.Oyle. In the yere, &c. 752. Plat. Pantal.

Pope Gregory the fyrst brought into ye church,Tapers. Torches. Candles. Belles. Ringing to seruice. tapers, torches, candles, &c. In the yeare, &c. 590. Volat. Pantal.

Pope Sabiniane decreed fyrst that the people should be assembled and come together to heare their diuine seruyce at certayne houres of the day by ryngging of bels. In the yeare, &c. 603. Plat. Durand. D. Barns. Pantal.

The Aue bell.Pope Iohn the .xxii. ordayned, that bels should be tolled euery daye thryce in the euening, and that then euery mā shoulde streyght wayes knele downe, & say thrice the Aue Maria in the worship of our Lady. In the yere, &c. 1309. Chron. Ioannes. Stella.

The noone bell.Pope Calixt the thirde also made a decre, yt euery day at, xii. of the clocke ye sexten or parish clerke shuld toll noone and yt so many as heare ye bels, streight waies shoulde say an Aue Maria in the honoure of oure blessed Ladye. In the yeare of our Lorde. 1455. Phil. Bergom.

Durandus sayth, that bels be of suche vertue,The wonderful vertue of bels. that when they be roung, they stirre men to deuotion, they preserue the frutes of the earth, they kepe both the mindes and the bodies of the faithfull from al daunger, they put to flight the hostes of our enemyes, & dispatche all the suttelties of oure euell willers they cause the boysterous hayle, ye sharp •• ormes, the violent tempestes, the terrible thundringes, the fearefull lyghtnings, and fearce windes to cease, they driue away also al wicked spirites and deuills. Ration. di. off.

Pope Vitalian brought in Organs to make the people merye.Organs▪ In the yeare of oure Lorde. 653. Chronic. Volat. Platina. &c.

Pope Sixtus the seconde ordayned fyrst of al,Altares. that the Supper of the Lord shuld be celebrated at an altare: which before was not the vse. For the holy mysteryes of the Lordes bodye and bloude vntill that time was ministred vpon a table according to the practyse of Christ,When altares came fyrst into ye Churches. of hys Apostles, and of ye primatiue Church. And here may all men see, from whence the popyshe altares come, for the which the stubborne, sturdye stoute papistes doe so stoutly striue Aboute the yeare of oure Lord, (if stories bee true) two hundred three score and fiue, came in the altares fyrste into the Church. Other affyrme, that they came in aboute the yeare of our lorde, 294 • But I beleue that altares came not in the Churche before the yeare of our Lorde. 590. When the popishe, peuyshe, priuate Masses beganne fyrst to creepe in▪ Volat. Durandus. Fasci • . Temp. Mas. Pet. Aequillinus. Ioannes. Stella.

Pope Felix the fyrst instituted the halowing of altares,Halowing of altares. commaunding yt no Masse shoulde be song vpon any altare, til it be halowed. In the yeare, &c. 272. Sabell. Pantal.

Pope Hormisda decreed, yt no altares should be set without the consent and special licence of the Metropolitane or of the Byshop of the diocesse. In the yere of our Lord. 514. Chron. Ioan. Stella. D, Barns.

Pope Boniface the thyrde appoynted white linnen clothes to be layd vppon the altares. In the yere, &c. 605. Pol.

Altare clothes.Pope Sixtus the fyrst ordayned, that the corporasse clothe, which the prieste vseth at hys masse, shoulde be made of fine white linnen cloth, In the yere, &c. 129. Plat. Sabell. Grat. D, Barnes. Pantal.

The same Pope also ordayned, that laye men,An hye poin • in a lowe house. but specially laye women, shoulde not once touche the ornamentes of the Church, as copes, vestments, altare clothes, &c, nor the halowed vessell, as Chalice, Pixe, Crosse, Chrismatorye, Sensers, Candlestickes, &c. Plat. Sabell.

Pope Stephen the fyrst made a decre,Copes▪ Uestmēts. yt a priest in hys diuine seruice, shoulde vse none other but halowed garments In the yeare, &c. 261. Sabell.

Pope Adriane the fyrst being bishop of Rome,Surplesse. there was a synode or councell holden at Franckforde, in y• which it was decreed, that whosoeuer doth any seruice in the Churche, he shoulde weare a surples vpon hys backe in seruice tyme, and no man to goe in hys common apparel withoute a surples, no, not so muche as the sexten or Belringer. In the yeare of our Lord. 796. Christ. Massaeus.

Pope Siluester the fyrst cōmaunded,Linnen Albes. that the priest at his masse shuld weare no silke, nor any coloured clothing, but a white linnen Albe only. For Christ, sayeth he, was buryed in a fyne white linnen cloth. In the yeare, &c 315. Grat. Plat. Ioan. Stella. D. Barns.

Pope Zepherinus commaunded,Chalices of Glasse. chalices of glasse to bee vsed in the ministration of the Lordes Supper. In the yere,Cuppes of beoode &c. 208. For before that tyme the sacrament of the holy signe of Christs bloude was ministred in cuppes made of woode, accordyng to ye vse of Christ of his apostles, & of ye primatiue church Petrus de nat. Plat. Math. Pal. Pantal.

Pope Vrban the fyrst ordayned afterward, that the chalices should be made eyther of siluer,Chalices of golde siluer and tinne. or of golde, or of tinne In the yeare of our Lord .222. Platina. Grat. Pol. Bergom.

The saying of Byshop Boniface concerning chalices and byshops, is very notable, and aunswereth iustly to our tyme. Olim, inquit: Episcopi aurei lignei • vtebantur calicibus: nunc vero lignei Episcopi calicibus vtuntur aureis. In times paste, sayth he: Golden byshops vsed wodden chalices, but now wodden bishops vse golden chalices.

PaxePope Leo the second deuised yt Paxe, In the yeare of our Lord. 676. Platina. Pasc. Temp.

Pope Innocent ye third inuented pixes and boxes for the reseruation of the sacramentall bread.Crosse▪ In the yere, &c. 1195. Paul. Volat. Phi. Pol. Pantal.

Pope Agapetus the fyrst commaunded the people to go on procession, on ye Sondayes, & to folowe the crosse. In the yere, &c. 533. Plat. Pal. D. Barns.

Pope Gregorye the fyrst broughte in banners into the churche.Banners. Thys was that Gregorye, Austen the monke. whiche sente Austen the Monke into Englande to preache to the englyshe nation the fayth and doctryne of the bishop of Rome with al hys superstitious traditions, counterfayte religions, and such other wicked abhominations. Thys Monkyshe Austen with, xl. Monkes moe, when they arriued and came on lande in the easte side of Kent in ye Iland of Thanet, entred in with a crosse, & with banners displayed hauing a crucifixe paynted vppon euery one of them, singing the Letanye with orate pro nobis to al aungels, Archangels, Patriarches, Prophets, priestes, Apostles, Martirs. Confessors, Uirgins, Monks, Nunnes, Heremites, and finally to all he saintes and shee Saintes, yt they mighte haue good lucke and well to fare in settyng forth their Romyshe religion. Whiche swarme of monkes, when they hadde once thorow their hipocrisy and flattering, obtained of ye Kyng to inhabite at Canterbury, went ioyfully forth on their iourney, hauyng their crucifi • e crosse and banners borne before them, and singing Alleluia with a lustye courage and merye voyce vntil they came to ye city, where they practised al kinde of superstition, as beades bidding, popyshe fasting, wiuelesse liuyng, long laten Mattens and Masses singing, Saintes reliques boastyng, &c. In the yeare of oure Lorde. 590. Chron. Ranulphus. Cestrens.

Pope Fabiane the fyrste deuised the Chrismatories.Chrismatoryes. In the yeare, &c. 242. Plat. Volat. D. Barns.

Sensers.Pope Leo the thirde brought in the sensers. In the yeare, &c. 817. Pol. Doct. Barns. Pantal.

Holy water buckets & sprinckles.Pope Alexander the fyrste (as they fayne) inuented the holy water with the holy water buckets and sprinckels In the yeare, &c. 119. Libro. Concil. Grat. Pol. Plat. Sabel.

Pope Siluester the fyrst with ye oyle brought in also the oyle pots.Oylepots. In the yeare, &c. 315. Sabell. Plat. Pantal.

Pope Iohn the eyght made a decree, that if any man dyd take awaye anye thyng once appoynted and dedicated to ye seruice of god either out of an holy or vnholy place, ye same man should be counted gilty of sacrilege. In the yeare of our Lorde. &c. 887. Quest. 17. cap. 4. Siquis. Ioan. Laziard.

Of Images to be had in Churches.

PAulinus Bishop of Nola, The fyrste procter and promoter of Images as some write, was one of the firste promoters & chiefe proctors to haue Images in Churches. In the yeare, &c. CCCCL. Pantal in Chronogra.

Pope Gregory the first ordained,Images not to be worshypp • d. that Images should be had in Churches for to be laye mennes bookes, but by no meanes to be worshipped, nor kneled vnto. In the yeare of our Lorde. 590. Greg. Lib. 9. Epist. 9. Chron.

Pope Gregory the second confirmed the hauing of Images in churches and did not only excommunicate the Emperoure for abolishing of images,A wicked acte of the Pope. but he also most trayterously stirred vp his subiectes to rebell against him. In the yeare. &c. 729. Blondus. Chron.

Pope Constantine gathered a councel at Rome against Phillip ye Emperour,Images confirmed. wherin he condemned the Emperour for destroying Images, and made a decree for the establyshement of them in churches. In the yere. &c. 769. Plat. Pol.

Images worshypped.Pope Gregory the thyrd made a law yt Images shoulde not onelye be had, in churches, as lay mēs bokes, but yt they also shoulde be worshipped and had in greater reuerence, than euer they were before, & that whosoeuer were of a contrary opinion, he should be condemned for an heretike. In the yeare. &c. 740. Sigis. Blond. Plat. Sabel.

Note.Here maye all men learne to iudge with what spirite these Romishe Byshops are led, whiche notwithstanding call them selues moste holye fathers, Christes vicares in earth, Peters successors, holye Churche, the spouse of Christe, that pillare of truthe, whiche cannot erre. Pope Gregory the fyrst (as you hearde) admitted Images into Churches as laye mens Calenders or bookes, but by no meanes to be worshypped. Whiche also is more than can be proued lawfull by the worde of God.Popes together by ye partes amōg them selues. Notwithstandynge nowe commeth this most holy father Pope Gregory the third, and he appointeth Images not only to be in Churches, as lay mens bookes, but also to be worshipped, that is to saye, to kneele vnto thē, to sense them, to garnish thē with costly vestures, to set vp candles before thē to go pilgrimage vnto thē to pray before them and to geue thē suche honor as by no meanes is due either to stock or stone. The wordes of Pope Gregory the first are these, cōcerning yt not worshipping of images, writtē in a certein epistle vnto Serenus Bishop of Massilia, Serenus the godlye Byshop of Massilia. which did not only take away Images out of the churches, whē he see the people worshyp thē, but he also brake thē all on peces, & brēt thē. It was sayth he, declared vnto vs, that thou beholdīg certain worshippers of images, diddest break & also cast away the same images out of the church. Verely we cōmēd thy zele that thou woldest haue no man to worship that is made with hāds,☜ but yet we think (Note good reader, yt this Pope doth not playnely affirme by the autority of Gods worde, yt images ought not to be destroied, but only bringeth forth his owne thinking.) we thinke sayth he, that thou oughtest not to haue broken those images. For the pycture vnto this ende is set vp in the churches that suche as be vnlearned, should at the least by seyng and beholdyng those Images, reade on the walles, that they are not able to rede on bookes, &c. Lib. 7. Epist. 109.

Both Epiphanius and S. Austen, numbreth among heretikes a certayne woman called Marcella whiche worshipped the images of Iesus, of Paule, &c. and offered incense vnto them. Here doth Pope Gregory the first with the cō sent of Epiphanius and S. Austen, condemne the iudgement of Pope Gregory the thirde concerning the worshipping of Images. Where is nowe the spirit of vnitie become, wherof these holy Fathers bragge so greatly?

Sensing of Images.Pope Stephen the thirde decreed, that Images shoulde not onely be had in Churches, but that they also should be senced. In the yeare of our Lord. 772. Sigeb. Plat. Vo • at.

Pope Leo, the thirde, Pope Iohn the seuenth, Pope Adrian, the first with other, made also decrees for ye establishment of Images in Churches, as witnesse Sabel, Paulus Aemilius. Sigeb. Plat. Volat. Fasci. Temp.

Pope Paule the first bearing rule, Pipine king of Fraūce caused a Councell to be assēbled and called together,A Councel assembled about Images. concerning the hauyng and worshipping of Images, where many learned men were present: among whom there was greate contencion: some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images: some after ye doctrine of gods word vtterly condemning both the hauing and worshipping of Images, affirming that it is directly agaynste the worde of God in the Temples of the Christians to set vp Images whiche should be nothing els, than stumblyng blockes vnto the rude and simple people, and great prouocations vnto Idolatry, Notwithstandyng the Papistes and supersticious Hipocrites did beare suche a route and rule in that Sinode that the matter was cōcluded on their syde, so that from henceforth it shoulde be lawfull both to haue & to worship Images not only of Christ, but also of all saintes in Churches or els where, although the expresse worde of God & the exāples of the primatiue Churche, & the iudgement of diuers godly & learned men teach the cōtrary, Ioā. Laziard.

A certaine wicked woman Empress • of Greece called Iraene, at the request of Pope Theodorus gathered together at the Citie Nice a swarme of Bishops to the number, as they write, of CCCL. In the whyche Councell was also decreed, that Images shoulde be had in Churches. In tho yeare of oure Lorde. 695. Blondus. Plat. Eutropius. Polid. Pantaleon. &c.

But thys decre • lasted not longe. For the Emperour Constantine the sixt her sonne, seynge the greate abhomination that came by Images, so sone as he came to rule, brake that decree, and made a strayght lawe agaynst the • auynge of Images in places where Christen men come together to praye. But the wycked woman hys Mother afterwarde thorowe the crafty councell of the bloo • dy: Papistes founde the meanes to apprehende her sonne, to depryue hym of hys Empyre, to put out hys eyes,A wicked acte. and to cast hym into prisoon, where he most miserably dyed. Oh vnnaturall Mother: yea, O vnnatural monsture, Afterwarde thys dounghel of Idolatry and superstition set vp agayne her Idoles and mahomets. But when Nicephorus came to the Empire he did not onely put her down, caste her into prison, where she by the ryghtuous iudgement of God most vilesy dyed accordynge to thys saying of our Sauioure Christ, Math. 7. With what measure ye mette vnto other, with the same shall it be mette to you agayne: but he also destroied al her poppets, suffryng no images to remayne in the temples: whiche order all the Emperoures of Greece obserued euer after, as hystoryes make mention except one, Theodorus Lascaris, whiche at a certayne councell holden at Lugdune, agreed to the Byshop of Rome in admittyng Images. But hys subiectes therefore depryued hym both of hys Empire and dignity. Barthol. Westmerus.

Certaine godly Ciuile lawes agaynste the hauing of Images in Churches, with the aduise, consent, and iudgemēt of diuerse godly learned men.

Leo the Emperour LEo the third, Emperoure of Grece assembled together at Bizance three hundred & thirtie godly learned Bishoppes, whiche with one consent agreable to the worde of God,Images taken oute of Churches, and burn • e openly. decreed with the assent of the Emperour and of the nobilitie, that al Images should be takē out of churches, and burnt openly. Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images of Aungels,☞ Martyrs, virgins, saints, yea, and of Christ, and burnt, them in the opē market & made a law, that, whosoeuer resisted his procedinges in this behalfe, he should suffer death. In the yeare of our Lord. 784 Blondus. Eutropius. Platin. Matth. Palme • us. &c.

Constātine the Emperoure. Constantine the Emperour kept a coū cell at Constantinople, in the which were present a greate number of godly Bishops, and other learned men: where it was lykewyse decreed, that Images should be cast out of Churches, and by no meanes be suffred in such places, as christen men resorte vnto for to praye vnto their Lorde God. In the yere, &c. 739, Sigesb. P. Aemilus. Pantal.

The noble and Godly Emperours Valens and Theodosius made a law,Ualens & Theodosius Emperours. that no man shoulde make or cause to bee made any Image of oure Sauioure Christ, neyther by paynting, nor by grauyng, nor yet by any other waye, but that wheresoeuer any such Image shoulde bee found, it shoulde vtterlye bee taken awaye and destroyed. And whosoeuer woulde attempte to doe contrarye to thys theyr acte, they appoynted certayne greuous punyshementes to be executed vpon the transgressoures and breakers thereof, as a lawe grounded both vpon the worde of God, and vppon the decrees and constitutions of the most worthy aunciente Emperours and reuerende byshops. Petrus Crinitus. Lib. 9. de honestae disciplina.

Sabanus King of ye Bulgarians made also the lyke lawe in hys Realme for ye abolyshmente of Images oute of the Churches.King Sabanus. In the yeare of our Lorde. 765. Sabell, Mass. Pantal.

Philip ye Emperour likewise made aPhilip the Emperour straight lawe for the abolishyng of Images. In the yeare of our Lorde. 730. Sabel. Paulus Diaconus.

Adrian the EmperourThe noble Emperoure Adrian commaunded, yt there shuld be no Images set vp in temples or Churches. Ioan. Laziardus.

King Calcobertus. Calcobertus King of England destroyed in hys Realme when he receaued the faith of Christ, all the Idolls, poppettes, Maumettes and Images that he founde or coulde come by. In the yeare of oure Lord. 640. Ioan. Laziard▪ Vincentius.

Pope Gregory the fyrst after that he was appoynted Byshop of Rome,P. Gregory the first. cō maunded, that all the Idolles and Images of the Heathen should vtterlye be defaced, theyr heades cutte of, and theyr other members in all poyntes mangled and disgraced, and so in fine destroyed, that no occasion of Idolatry mighte afterwarde be geuen. In the yeare of our Lorde. 590. Ioan. Laziard. Chronica.

Pope Constantine the seconde.Pope Constantine the second, whom the seditious, tirannicall and superstitious papistes did afterward violently depose, cruelly thrust into a monastery as into a vyle and stincking prison, and most vnmercifully put oute hys eyes, commaunded that no Christian shuld worship any Image eyther of God or of any Saint, Ioan iiii, or inuocate or call vpon the Uirgine Marye, or any other saint in heauen with their prayers, but worship God in spirite and truth, and call vpō his glorious name thorow Iesus Christ our alone Mediatour, Aduocate and Intercessoure. In the yere, &c. 769. Ioan. Laziard.

The Councel Agathense made a decree, that there shoulde be no pictures in Churches,Certayne godly councels condē ning the hauing of • images in churches. and that no thyng should be painted on the walles of Churches, that is honoured and worshipped. In the yeare of oure Lorde. 440. Libro. Concil. Durand.

The Councell Toletane the twelfth holden in Spayne, made constitutions both agaynst Images and agaynst the worshippers of images. In the yere, &c. 712. Chron. Concil.

The Councell Elibertine likewise holden in Spayne decreed, that all pictures should be had out of churches, and that nothyng that is honoured or worshipped shoulde be paynted on the church walles. In the yeare, &c. 345. Isidorus. Tom. 1. Concil.

Epiphaniꝰ. The holy Byshop Epiphanius commyng into a churche to praye, sawe a vayle there hāging, wherin was paynted ye image of Christ, or of some saint. So sone as he saw it, he cutte ye Image away, and sayd, that it is contrarye to the authoritye of the holy scriptures, to haue the Image of any man in the Churche of Christ. In the yere of oure Lord. 565. S. Hieronymus. Chron.

Thys Epystle, which the aforesaid holy and godly learned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung, and Sainte Hierome translated into Latyn, and the words are these in Englishe

WHen we went forth together vnto the holye place, whiche is called Bethel, yt we shuld make there a collectiō (for the poore) accordyng to the custome of Christs Church, & came vnto a village, which is called Anablatha, and as I passed by sawe there a candle burning: I demaunded what place it was.☜ And when I had learned, that it was a Churche, I entred into it for to praye, where I found a vayle hanging on the dore of the same church, dyed & paynted, and hauing an Image as it were of Christ, or of some saint. For I do not well remember whose Image it was. Therefore when I sawe thys in the church of Christ, contrary to the authority of the scriptures, that the Image of a man did hang there, I cutte it away, and gaue rather coūcell to the kepers of ye same place, that thei shuld lappe and burye some poore dead man in it. But they murmured at the matter and said: If he wuld cutte it, it wer conuenient, that he shoulde geue an other vayle in the steade of the other. Which thing whē I heard, I promised yt I would geue thē one, & send it vnto them out of hand. But while I sought to send a good vaile for ye other, I haue made some delay in the matter, For I thought I shuld haue had one sent vnto me frō Cyprus. But now haue I sent such as I could gette: and I pray thee, yt thou wilt commaunde the priests of the same place, to receaue the vayle of the bringer, yt we haue sente, & to geue commaundement, yt frō henceforth no such vayles be hanged vp in ye church of Christ, as be contrary to our religion.

Here thys most Godly byshop with manyfest, playne, and euident wordes pronounceth and declareth,It is agaynst the worde of God to haue Ima • ges i • Churches. that it is agaynst the holy scripture & our religiō, that the Image of Christ shuld be had in the temples of the Christians, so far is it of, that the Images of any saints ought to be placed in thē, Hereof maye we easely gather, that S Hierome also and all the other godly Byshoppes, whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe and of the Saintes are by no meanes to bee suffered in the Churches of the Christians. For in the tyme of Saint Hierome, and certayn yeres after him, we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde, that images should be placed in the temples of such as professe Christ.

The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers, Athanasius that men maye learne to knowe God better by liuyng creatures, whether they be reasonable or vnreasonable, than by deade carued stockes and stones. Athanasius, aduersus gentes.

The great & auncient clarke Lactantius sayth, Lactantius. yt God can not be truly worshipped in that place, wherin an image is▪ Lib, de orig. Erroris. 2. Cap. 19.

Agayne he sayeth: If your Saintes, if the holy Mother of Christ be in heauen, whye do ye not lyft vp your eyes vnto heauen, &c. Why doe ye rather loke vnto walles and vnto stockes, thā vnto that place, where ye beleue that thei are? What meane the temples the tabernacles, yea and to be short, what meane those Images? Lib. 2. Cap. 2. de orig▪ erroris.

Austen. Saint Austen sayth, that it is abhomination and playne sacrilege, if any man set in the Churche an Image of God the father sittyng on hys seate. Lib. De fide et symbalo.

The Image of God the father in the temples of the Papistes moste blasphemous.Hereof doth it followe, that the papists are abhominable and commit sacrilege. For so doe they setforth the Image of God the father most blasphemously in all their popyshe Churches, paynting hym with an olde wythered face, wrinckled forehead, hollowe eyes, leane chekes, sharp nose, hāging down lippes, enbowed chinne, white bearde, &c, and for very faynt feblenesse sitting in hys chayre, lyke a symple, selye, syngle soule, contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe: Psal. 102. Malach. 1. A man shall waxe olde lyke a garmente, but thou art alwaies one, & thy yeares fayle not. God himself saith by the prophet: I am ye Lord, and am not chaunged. Agayne the prophet Esay sayeth: To what thing wil ye make God like? Esay. 40. Or what Image will ye set vp vnto him? Shall the Karuer make a karued Image? And shal the Goldsmith couer him with Golde, or cast him into a fornace of siluer plates. &c.

Eusebius writeth, Eusebius. yt the vse of Images came from the Heathen vnto vs.Images came from the Heathē Eccle. Hist. Lib. 7. Cap. 14. And not without a cause. For although in the olde Testament there were many holy Patriarches, Iudges, Kynges, Priestes, Prophetes,No Images were made of gods saints in the olde Testament Martyrs, Matrones, Wydowes and Uirgines, whiche were noble and worthy myrroures of vertue & Godlynesse, most worthy to be had in remembraunce: yet rede we not, that there were any Images made of them, or set in places, where the people of God came together for to praye. And ye Iewes at that tyme were the peculiar people of God. They remembred the manifolde commaundementes of God concerning the not making & not worshipping of Images, & therfore coulde they not abide Images neither priuatly nor publiquely. Agayne in the Primatiue Churche, no Images were suffered in Christen mens Temples and Oratories, as we may see by the historye of Epiphanius, whiche did not onely cutte the Image that hanged in the Church on peces,☞ but he also affirmed, that it is contrary to the Christen religion to haue the Image of any man in the Churche of Christ.

Erasmus Roterodamus. Erasmus Roterodamus a most diligent searcher of antiquities, writeth, that vnto the time of Saint Hierome there were men of an approued and sounde Religion, whiche coulde not abyde any Images, in the Churches, neither painted nor grauen, nor yet wouen, no not somuche as the Image of Christe. Eras. in catechesi. Saint Hierome liued. In the yeare of our Lorde. 387.

Cornelius Agrippa. Cornelius Agrippa writte of Images on this maner. The vngodlinesse and foolishenesse of the Egyptians concernynge Images was wonderfull. And from them came the lyke fondenesse vnto all nations, whiche corrupte vsage of Religion of the Heathen,The beginning of our Images. when they began to be conuerted vnto the fayth of Christe, infected oure Religion also, and brought in our Churche Idolles and Mahomettes, with many pompouse barren Ceremonies of • he whiche those auncient and true Christians knewe nothynge at all. Hereof came it to passe, that we brought into our temples the dumme Images of oure Saintes and set them on Godes altares with greate solemnitie, honour and worship.O abhomination. And where we thynke it an vnsemely thynge for man, whiche is a true Image of God, to come vp, euen there place we dead Idolles, and to them we make curtesye, to them we gyue kysses, to them we offer, to them we gyue gyftes, vppō them we hange precious iewelles, to them wee applye miracles, wee bye par • ons, to them we go on pylgrimage, to them we make vowes, to them we gyue worshippe, and doe all the honoure that can be deuised.Images cause of Idolatrye. And yet can it not be expressed, into howe greate superstition, I wyll not saye Idolatrye, the rude and vnlearned people doe fall thorough Images, the Priestes winkyng at the matter, forasmuche as here of they haue no small lucre and aduauntage.

And here they defend thēselues with the wordes of Gregory, The Fāsy of Gregory concerning Images. whiche sayth, that images are the bookes of the rascal and common people, for such to remembre thinges by, and to reade in, as haue no learnyng, that when they see them, they may be allured to remember and consider God.

Gods commaūdemēt forbiddeth Images.But these be fonde fantasies of Gregory going about to excuse the matter, although in deede that holye man alloweth ymages and not the worshypping of thē.☞ But the commaundement of God, which plainly forbiddeth images, is farre otherwise. For it becommeth vs not to learne of the forbidden booke of Images, but of the booke of God, whiche is the boke of the Scriptures. He therfore that desyreth to knowe God, let him not seeke it of the Images of Painters and Keruers, Iohn v. but as Iohn saith, let him searche the Scriptures, whiche beare witnesse of him. Rom. x. And they that can not reade, let them heare the worde of the Scripture. Iohn. x. For Faith, Iohn vi. as Saint Paule saith, commeth by hearyng. And Christ saith in Iohn: My Sheepe heare my voyce. Agayne, if no man (as Christ sayth) can come to him excepte the Father draweth him, Iohn. 14. and no man can come to the Father, but by Christe alone: why take we awaye the glory from God, and geue it to Pictures & Images, as though they were able to bringe vs vnto the ryght knowledge of God, &c.

Of Baptisme.

POpe Victor the fyrst commaūded,Baptisme ministred at all times and in all places, and of all persons, necessitye requiring. Hereof came it, that Midwiues Baptise infants that baptisme should be ministred to al men indifferently at Easter. Notwithstandyng if any desyred (necessitie so requiryng) to be baptised at other tymes: he ordayned, that they myght lawfully be baptised in all places and at all tymes, yea and that with any kynde of naturall water, halowed or vnhalowed eyther by a Layman or by a Laywoman. In the yeare of oure Lorde. 198. Grat, Fascic. Temp. Lib. Concil. Poli. D. Barnes.

Pope Gelasi • s ordayned, that Baptisme shoulde be openlye ministred at Easter and at Witsontyde, yea & that freely. In the yeare. &c. 494. Isidor Grat. The Baptisme of insantes.

Aboute that tyme also there was a Councell holden in Spayne, where it was enacted, that young infantes (if nede were) myght be baptised on the same day that they were borne. Isidor in Concil. Pantal.

Pope Leo the seconde decreed, that Baptisme myght be ministred euery day: where as in the primatiue Church as it appeareth by auncient writers, the Sacrament of baptisme was not commōly ministred,A goodly custome. but at two tymes in the yeare, that is to say, at Easter and Witsontyde: at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation. In the yeare of oure Lorde. 676. Lib. Concil. Volat. Pol. Ch • on.

Monkes maye not baptise, nor be Godfathers.Pope Gregorye the firste made a decree, that Monkes shoulde not baptise, nor be Godfathers to children at their baptisme. In the yere of our Lord▪ 590 Sabell. Pantal. D. Barns.

This decree did Pope Eugenius the thyrd renue. In the yeare of our Lord. 1147. Lib. Concil. Chron.

Nunnes maye be no Godmothers.The aforesayd Gregorye also ordained, that Nūnes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation. Chron. Ioan. Stella.

Pope Calixte the seconde pronounced all suche excommunicated,Baptisme and buriall free. as toke money eyther for baptisyng or for burying. In the yeare of our Lorde. 1120. Ioan. Tilio. Volat. Pantal.

Pope Nicolas the first ordained,Baptisme ministred of a Pagane is of force. that the sacrament of baptisme should stād in effecte, althoughe it were ministred of a Pagane and Infidel. In the yeare of oure Lorde. 871. Achilles. Dist. 4. De consecratione.

The same Pope made a decree,Baptisme may not be reiterated. that baptisme shoulde not be twyce ministred to one person. Ioan. Philip. Bergom.

Pope Iginius decreed,godfathers and godmothers. One Godfather at Baptisme. that children, whiche were to be Christened▪ shoulde haue a Godfather and Godmother for to be witnesses that they were baptised. In the yeare. &c. 143. Lib. Concil▪ Sabell. Polidor, D. Barns.

Pope Leo the third appoynted, that when the childe is eyther christened or bishoped, he should haue but one Godfather, be it a man childe or a woman childe. In the yeare of our Lord. 817. De consec. Dist. 4. Capi. Non plures. Guil. Durand. Ioan. Stella▪ Phil▪ Bergom.

No father may be godfather to his owne childe.Pope Theodore the fyrste made a decree, that no father should be Godfather to hys owne sonne or doughter: nor no mother Godmother to her own sonne or doughter. In the yeare of our Lord. 936. Ioannes Laziardus.

Item, he ordayned, that if any man were Godfather to another mannes doughter, Per quā regu • am? hys sonne myght not afterward take her to wife. 30. Quest. 1. Cap. Non Oportet.

What ieoperdye is there in the matter.Pope Vrban the seconde made a decree, that a man and his wife may not be Godfather and Godmother to one childe at Baptisme. 186.30. Quest. 4. Cap. Quod autem.

A doubtful kind of baptising.Pope Alexander the thyrd ordayned, that when it is doubtefull, whether the childe be baptised or not, he shoulde be baptised on this maner: If thou be baptised, I baptise thee not agayne, but if thou be not baptised, I baptise thee in the name of the Father, and of the Sonne, and of the holy Ghost. Amen. In the yere of our Lord 1161. Guilihelmus. Durandus.

Ceremonies about Baptisme.Pope Leo, Pope Damasus, and Saint Ambrose brought in the exorcismes & coniurations, the benedictions & blessings, with the other solemne ceremonyes. Guil. Durand.

Pope Celestine made a decree,A mad and a folyshe decree. that neither young children, nor any other of what age soeuer they bee, shall bee christened, before ye priests thorow their coniurations, breathings, spittyngs & saltings do driue the deuill out of thē. In the yeare, &c. 428. Chron. Germ. Dist. 4. de Cons.

Pope Clement the fyrst put oyle and creame to the baptisme,Oyle cream crosses. and cōmaunded, that all yt shall be baptysed, should be annoynted therewith, & crossed in ye forehead. In the yere, &c. 92. Chron. Lib. Concil. Ioannes. Laziardus.

Pope Siluester the fyrst also ordayned, that al yt were baptised, should be annoynted with oyle & creame. In the yeare, &c. 315. Plat. Volat. Sabell.

In the Councell Braccarense, it was ordayned,Oyle and cream tre▪ that there should be no money payde for oyle and creame▪ wherwith ye infantes be annoynted in their baptisme. Lib. Concil,

In the Councell holden at Chartage, it was decreed,The womens baptisme. yt a woman althoughe neuer so well learned, maye not presume to baptise, except necessitye compelleth. Concil. Durand.

A good prouiso. and a profitable.In the councell Ilerdense, it was ordayned, that euery prieste that can not haue a fonte of stone, maye haue any other conuenient vessell meete for that purpose. Prouided alwaye, that it be neuer after caryed out of the church Guili. Durandus.

Of the Lordes Supper, commonly called of the papistes, The sacrament of the altare.

Unleauened breade.POpe Alexander the fyrste commaunded, that only vnleuended bread shuld be vsed at the Lords supper. In the yeare, &c. 119. Lib, Concil. Grat. Plat. Sabell.

☞Before that time the bread appoynted for the Lords Supper was indifferent, whether it wer leuended or vnleuended. Notwithstanding the Grekes from the Apostles tyme vnto this daye haue euer vsed leuended bread in the ministration of the Lordes Supper, as they vse also wine only in their cuppe, where as suche as be vnder the Pope customably mingle water wt the wine according to Pope Alexanders decree.

Pope Nicolas the seconde decreed,The carnal presence of Christ published by pope Nicolas in the sacrament. yt the bread and the wine, whiche are set vpon the altare, are not only after the conseeration, the sacramentes of ye bodye and bloud of Christ, but they ar also the very self same body and bloud of our Lord & sauiour Iesu Christ, yt was borne of Mary the Uirgine, so that the very bodye of Christ is there truly and vnfaynedly handled of the priests handes, broken and torne on peces with ye teeth of ye faithfull. In the yere, &c. 1961. De consecrat. Dist. 2. Ego. Berengarius.

Pope Innocent the third assembled at Rome in the councell Laterane a wonderfullTrāsubstā tiatiō deuised and cō fyrmed. swarme of spirituall smeared shorelinges to the number of .xii. hundred and odde, wherof .viii. hundred at the least wer monkes, fryers, chanons, and such other monkyshe monstures, which with one consent for ye maintenaunce of theyr beastly idlenesse & idle beastlinesse, deuised & confyrmed ye doctrine of transubstātiatiō, making it an article of our faith to beleue in payn of damnation, that after the prieste hath whispered ouer ye bread & wine a fewe latine words, as Hoc est enim corpus meum. Hic est enim sanguis meus &c: the bread is turned into the natural bodye of Christ, fleshe, bloud & bone, sinowes, guttes & loynes, euen as he was borne of Mary the Uirgine, and hanged on ye crosse. Agayne the wine is turned into ye very naturall bloud of Christ, which he receaued of Mary the Uirgine, as it was shedde for our redemption on the crosse, no substance of bread and wine remayning, but the very substance of bread & wine turned vnto the naturall substance of the body & bloud of Christ, onely ye accidentss of bread & wine remaining, this monsture of transubstā tiation was hatched and brought forth by Antichrist and his chaplaynes. In the yeare, &c. 1215. Decret. de summa trinitate, Cap. Firmiter.

But as this doctrine of transubstantiation was vnknowen to the Church of Christ before ye wicked and vnlawfull assemblye of ye venimous dragon pope Innocent & hys pestilent papistes: euen so lykewyse from ye beginnyng, vnto thys daye would ye churche of the Grekes neuer receaue it, but alwayes haue abhorred it as a newe & straunge,The Grekes would neuer admit trāsubstantiation. yea, a deuelysh and damnable tradition of Antichrist,☜ as they in lyke manner woulde neuer admit that wicked & exe • rable traditiō of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ, nor the damnable and deuelyshe decree of the syngle lyfe of priestes, althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe.

Pope Honorius the thyrd dyd not only commaunde,The sacrament worshipped▪ & car • ed about to the sicke, &c. yt the sacrament of the altare (as the papistes terme it) should be worshipped and kneled vnto of the people, but also that it should be borne vnto the sycke after a most comely sort with al reuerence and honour, yea and that with candlelight also, thoughe it be at hye noone dayes. In the yere, &c. 1214. D. 3, Tit. 1. Cap. 10. Lib. Concil. Pant.

Pope Innocent the thyrde ordayned,The sacrament reserued. that the sacrament of the altare should be kept in ye churches cōtinually vnder locke and keye, to the entent to be in a redinesse at al times, least, saith he, thei that are sicke, should want ye spirituall cōfort in ye troublesome tyme of death. In the yere,Agaynste ye reseruation of the Sacrament. &c. Lib. Concil. Chron. Pant. But in ye primatiue church there was no such reseruation and kepyng of the sacramental bread eyther for the sicke or for the hole, as it is at this presente. For in the Apostles tyme and manye yeares after, if any bread remayned of the communion, it was not reserued & hanged vp in the Pixe to be worshipped, as the vse is among the papistes, brought in by the deuil and Antichrist, but it was geuen to the poore people to eate. And in the tyme of Hesichius & of Origen (as their commentaries vpon Leuiticus do testifye) the bread that remayned after the cōmunion, was brent to ashes. And Clement Pope of Rome made a decree, that if any of the sacramentall breade remayned, after the Lordes Supper was once done, the clarkes should not reserue it to be hanged vp and worshipped, but consume and eate it. Li 4, ca. 3, 6 The old custome was this sayth Euagrius in hys ecclesiasticall historie, that when much of the holy partes of the vndefyled body of Christ our God did remayne, that the young children, whiche were wonte to goe to schole, shoulde bee called to eate them, And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians, that after the communion, whatsoeuer they lefte, sayth he, of the sacrifices (he meaneth the sacramentall breade and wine) they consumed it there together in the Churche, In i. Cor. cap. xi. eatyng their common Supper.

Pope Iulius the fyrst appointed, that the Sacramente of the altare shoulde not be ministred with milke. In the yeare of oure Lorde .338. Guili. Durand. Notwithstanding we read, that in the tyme of Pope Innocent the eyghte, it was suffered, that the priestes of Norduegia mighte syng Masse with water for lacke of wine. In the yeare, &c. 1484 Math. Palmer. Pantal.

Pope Innocent the third bearing rule it was ordained in the councel Laterane yt when soeuer the Sacramente of the altare is caryed aboute,A vile & a wicked decree. there shoulde be borne before it a bel ringing with a light to cause the people to knele down and worship it. In the yeare, &c. 1195. Iacobus de visaco.

Can the mouse or any other beast eate ye body of Christ.In the councell Arelatense it was decreed, yt if any priest were negligent in keping the bodye of Christ, so yt eyther mouse or any other beaste did eate it, yt priest for hys offence shuld do penance fortye dayes. Dist. 3. De. consecrat.

Priests only must carry the sacrament to the sicke.In the coūcell Remense it was enacted, yt whereas afore the manner was for the priests oftentymes to deliuer ye sacrament of Christes body and bloud to Laymen and to Laywomen, yea to childrē for to beare it vnto the sicke: the priestes from thenceforth shoulde no more so do, but beare it themselues vnto them, saying, that it is an horrible and detestable thing for such to carye the holy body of the Lord to ye sicke:Except it be to offer. whiche are forbidden to come into the Chauncel, or to approche nye vnto the altare. De consec. Dist. 2.

Lay people may not touche ye sacrament with theyr handes.In a certayne councel holden at Rotomage, it was decreed, yt the sacrament should be geuen from henceforth neyther to Laymen, nor to Laywomen in their handes any more, but yt the priest should put it in their mouthes, contrary to the vse and practise of the primatiue church and many hundred yeares after. Lib. Concil.

Pope Boniface the second made a decree,A good decree. that at the ministration of the Lordes Supper the people & the Clergy should be present, not to be gasers, but partakers of those holy mysteries. In the yeare. &c. 529. Ioan. Stella.

Pope Anacletus decreed,A godlye lawe and worthye to be practised yt a priest, whensoeuer he doth cōmunicate, shall haue two at the least to be partakers with him: and that such as be present, and will not communicate shal as vngodly persons be excommunicate, and put out of the cōgregatiō. In the yeare &c. 101. Grat. Plat. Phil. Bergom.

In the c • ūsell Antiochen it was like wise agreed,☜ that suche as were in the Churche, and present at the common prayers, & heard the preaching of gods worde, and yet refused to receaue the Lordes Sacrament, they should be taken for none of the number of the true Christians. Lib. Concil.

Pope Zepherinus appoynted, that all that professe christ, or beare the names of Christiās,The age of the communicantes. being of the age of twelue or thirtene yeres or vpwarde, should at the least once in the yere (as at Easter) receaue the Sacrament of the body and bloud of Christe. In the yeare. &c. 208. Plat. Sabell. Volat. Laziard. &c.

Thrice in the yeare, the holy cō munion is to be receaued.Pope Fabiane commaūded, that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare, that is to say, at Easter, at Witsontide, and at Christmasse. In the yere of our lord .242. Eusebius, Plat. Sabell. Volat. Ioan. Stella. Pantaleon.

In the Councell Agathense it was decreed, that those seculare men, which did not receaue the Communion at Christmasse, Easter and Witsontide, shoulde not be taken for true Catholikes. Lib. Concil.

A fonde decree.There is a decree, as Guilihelmus Durandus writeth, that suche as ought to receaue the Sacrament at Easter, muste abstayne ab amplexibus, that is to saye, from gyuing their wiues the due beneuolence, as Sainct Paule calleth it, three dayes afore, and three, or fiue, or vii, dayes after, as though the acte of Matrimonye were vncleane, when notwithstandyng the holy Apostle calleth Wedlocke honorable, Heb. 1 • . and the bedde vndefiled. Rationale di. off.

Of receauing the Sacrament vnder both kindes according to Christes Institution.

POpe Gelasius ordayned,A good and godly law. The sacramēt ought to be receaued vnder both kīdes that all Christians, be they spirituall or temporall, as they terme them, shoulde receaue the Sacrament of the body and bloud of Christ in both kinds according to Christes institution: and that if any would not so receaue it, the same should abstayne from the whole. In the yeare of our Lord .494. dist. 2. de consecrat. cap. Comperimus.

Pope Iulius the first also commaunded, that the people should receaue the mysteries of Christes body and bloude accordyng to Christs institution, both the breade and the cup, one seuerall from the other, as the Apostle sayth: let a man examine himselfe and so eate of that breade, and drinke of that cup. In the yeare of our Lord .338. de consecrat. dist. 2. cap. Cum omne.

In a certain councell holden at Basile, it was concluded, that according to christes institution the lay people also should receaue the Sacrament in both kindes. And this decree was not onely established by the authoritie of the emperour Sigismund, and the cōsent of the other noble and learned men, whiche were there present, but it was also confirmed, approued, and allowed by Pope Eugenius the fourth. In the yeare. &c 1430. Lib. Concil. Chron.

Not only in the primatiue churche, but also in the time of S. Cipriane. s. Hierome. S. Ambrose. S. Austen. S, Iohn Chrisost. &c. and many hundred yeares after, the lay people receaued the Sacramēt of Christes body and bloud vnder both kindes, as they lykewise had the Sacramētal bread geuen thē in theyre hādes and not put in theyre mouthes, as the Papistes vse in these our dayes. Are not these the wordes of saint Ambrose vnto the Emperoure Theodosius, when he would haue receaued the Sacrament, comming blustring and blowyng from sheding innocent bloud? O Emperour, saith he, howe shalt thou with such handes take the holy body of the Lord? With what folishe hardinesse shalt thou receaue in thy mouth the cup of the precious bloud, seing that thorow the madnesse of thy wordes so muche bloude is wrongfully shed? Seuen thousand men, sayth the historye, were slaine at the commaundement of the Emperour. Tripar. hist. Lib. 9. cap. 30 That this Emperour Theodosius was a lay man,☜ the Papistes themselues will confesse I doubt not. Here then learne we two notable thinges, one is that in the tyme off. Ambrose, the lay people accordyng to Christes institution, receaued yt Sacrament vnder both kinds The second is, that the lay people also had the Sacramentall bread geuen thē into theyr hande of the ministers, and not thrust into theyre mouthes, as the massyng Papistes vse at this daye but this godlye plant of Christe, hath that wild bore of Rome with his Antichristiane and filthy pigges • oted vp, subuerted and destroyed. Take eate, sayth Christe Drinke ye all of this, sayth he. Matth. 26. Marke. 14. Luke. 22. 1. Cor. 11. All saith he, and not priestes only.

The cup of the mysterie of Christes bloud was so frelye suffred before the tiranny of the Romish bishop preuayled,Note. that not onely it was ministred to auncient people, but also to yong children, as the monumentes of the olde writers do manifestly declare. Cipr. in serm. de lapsis. All the east churche receaue the Sacramēt vnder both kindes.

The Grekes, the Ethiopes, and the Bohems, with diuers other nations (as histories make mention) haue vnto this daye alwayes obserued and kepte the auncient and Apostolique maner of receuing the Sacramēt vnder both kinds according to the institution and ordinaūce of ye Lorde Christ, by no meanes obeying the wicked decree of ye bishop of Rome vnto the contrary.

Of receiuing the Sacrament vnder one kinde after the popes inuention.

Whē ye mistery of the Lords blud was taken away from the communion of the Laytye.POpe Innocent the thyrd (as some write) did firste of all forbid in the councell Laterane, that the lay people should receiue the holy communiō of the body and bloud of Christ vnder both kindes: about the yeare. &c 1215. Other affirme (whiche I iudge to be more true) that that wicked decree of taking awaye the cup of the mystery of Christes bloud from the laye people contrary to christes institution and commaundement, was first of al graū ted confirmed and established in a coū cel holden at Constance, Iohn Wicliffe, Iohn Husse, Hieronimus de Praga. the xiii, session, where ye most famous clerk Iohn Wicklief our countrey man was condemned for an heretike, & the two learned men Iohn Hus & Hieronymus de Praga were most cruelly and most vniustly murthered and brent also for heretikes of the bloudy Papists, notwithstandyng the Emperours safeconduct, for deniyng the Popish article of Transubstantiation and maynteyning the receyuing of the Sacrament vnder both kindes.With what forhead thē dare ye, O vnshamfast Papists, after the institucion of Christ. In the yeare. &c. 1415. This is worthie to be noted, that the Papistes them selues in that theyr deuilish decree confesse and graunte, that Christes institution is, that the lay people shoulde receaue the Sacrament vnder both kinds, and that in the primatiue Churche all the communicātes did not only receiue the mystery of christs body, but also ye mystery of Christs bloud, one seuerall from the other, according to ye instituciō of christ And notwithstandyng the premisses, they straightly charge and commaūde, that from that time forwarde, none of the Laytye shal receaue the Sacramēt, but onely vnder the kind of bread, and that they must beleue certeinly and by no meanes doubt, that the whole body and bloude of Christ is truely contayned as well vnder the kinde of breade alone as vnder the kinde of wine also: & that therfore it is sufficient for the laytye to receaue the Sacrament vnder one kynd, and that whosoeuer frō that tyme fourth shall presume to receaue the Sacrament vnder both kindes (except he be an holy annoynted) or think of this decree otherwise than well: he shall be taken, iudged, condemned and punished like an heretike accordyng to the appointment of the ecclesiasticall lawes, that is to say, brent to ashes, as the good mōke of Eye in Suffolk was in the dayes of kynge Henry the eight,The good Monke of Eye. O woluish and bloudy Antichristes. A Christen man to be murthered for obeiyng the commaundemēt of Christ, yea, and that of them, whiche will be taken for the heades of Christs church, whiche also ought rather to shed theyr owne bloude, than yt any iot or title of Gods worde should be left vndone? Gala. iii▪ O tirannye incomparable. It is not lawfull eyther to put to or take ought frō ye testament of a mortall man, if it bee once allowed: and shal ye vile donghills of the earth presume to alter & chaūge the blessed and euerlasting Testament of ye only begotten sonne of god, Math. 26. which he sealed with his most precious bloud & deliuered to his church to be inuiolably kept vntil his returne? Drinke ye all of thys, sayth Christ, and not ye smeared shorelyngs only.

In a councell holden at Basile, Priestes may not receaue vnder both kinds. except they Masse. it was decreed, yt not only the lay people, but the priests also, when they themselues make not Goddes body, shuld communicate onely vnder one kynde. In the yeare, &c. 1437.

Of confyrmation or bishoppyng of Children.

POpe Clement the fyrst (as the papistes fayne) fyrste of all ordayned the confyrmation or byshopping of children,The bishopping of children. and commaunded yt ☜ the childe being once baptised, shuld as sone as is possible, be bishopped. For sayth he, he is no perfect christiā which not of necessity, but of negligence or of set purpose leueth this thing vndone. In the yere, &c. 92. Lib. Concil. Fas. Temp. Pol. Pantal.

Some attribute this decree to pope Siluester the fyrste, whiche liued in the yeare, &c. 315. Plat. Volat. D. Barns.

The aforesaid pope also appoynted, yt none should consecrate the oyle and creame,Byshops only muste confirme children. but byshops onely, and yt they likewise, & none other, should confirme children. Plat. Volat.

Pope Iginius ordayned, that children shoulde haue a Godfather or Godmother, when they were confyrmed and catechised. In the yeare, &c, 143. Ioannes. Laziardus.

In the councell Meldense it was ordained, yt bishops shuld be fasting,

Byshops must be fasting, when they confyrme children.

Rules concerning cō fyrmation.

whē they confyrme children. Lib. Concil. Dist 5. de consecrat.

In a councel holdē at Aurelia, it was decreed, yt the sacrament as they cal it, of confirmation, shuld be geuen to such young ones as were of perfect age, as xii, or .xv. yeares olde, & to such as were come to mans state: and yt all such, before they be bishopped, shuld be shriuē, and come fasting to their byshoppyng. Lib. Concil. Guilielmus. Durand.

Of Matrimonye.

POpe Euaristus made a law,A lawe not to be • espised. yt al priuye contracts of Matrimony, yt wer made without ye consente of the parents, shuld be of no force: and yt the mā & the woman shuld be openly maryed together in the church, of a priest before the congregation, or els ye maryage to be taken as adulterous, incestuous and abhominable. In the yeare, &c. 110. Lib. Concil. Epist. 1. ad episc. Aphrican. Polid. D. Barns.

Pope Sother decreed, yt no wife shuld be holden lawful,Agaynst pr • uy cōtracts and stollen maryages. except she were fyrst blessed of a Priest. Ranulphus. Cestrensis. Agayne, yt al mariages should be made not secretly, but openly, and with great solemnitie. In the yeare, &c. 168. Grati. Volat. Sabell.

The same law also made Pope, Nicolas ye fyrst. In the yere of our Lord. 87 • Quaest. 3. Cap. 1. Nostrates. Laziard.

〈…〉 Pope Hormisda likewise strayghtly commaunded, that the mariage of the Christians shoulde not bee celebrated in hocker mocker, but openlye in the Church of Christ before the multitude In the yeare, &c. 514.30. Qu. 5. Cap. Nullus fidelis. Ioan. Stella.

Halowing of the wedding bed.Pope Martine the fyrst ordayned, yt the man and hys wife shuld not lye together, before the priest had blessed thē and halowed their bed. In the yeare, &c. 643. Chron.

Pope Theodorus dyd inhibite fyrst of all,A wicked acte. yt a man might not mary ye mayde, to whom his father was Godfather. In the yeare of oure Lorde. 636. Sabell. Gratian.

Degrees of marying.Pope Fabian made a decree, yt no mā shuld marrye any of his kyndred with in the fyfth degree, In the yere, &c. 242. Grat. Sabell. Volat. Plat.

Pope Iulius the fyrst made a lawe, yt no man should marrye any of his kyndred vnto the seuenth degree. In the yere, &c. 338. Cau, 35. q. 3. Null. Pol. Pant.

This lawe was afterwards confyrmed by Gregory the fyrste. But Pope Innocent the thirde disalowing the decrees both of Pope Iulius and of Pope Gregory, A more reasonable decree. renued the decree of Pope Fabian, licensyng al men to marrye from the fourth degree vpward, as it is specifyed in a decree, that beginneth, Non debet. In the yeare, &c. 1215. Paul. Phrig. • olidor. Pantal.

Pope Honorius the thirde ordayned,An homely ma • ter. that if any womā wuld come, & declare before the ordinarye, yt her husbande is not able to geue her ye due beneuolence although it be three yeares after they haue bene maryed, shee shall be separated from her husbande, In the yeare of our Lord. 1214. Dec. 5. Tit. 33. Cap. 28.

Pope Nicolas ye fyrst decreed, that no mariage ought to be solemni • ed in the tyme of Lente,Maryage forbidden in Lent. In the yeare, &c. 871. Grat. Chron.

There is also a decree made in the councell Ilerdense that frō Septuagesime vnto the Octaues of Easter,Whē mariage maye not be celebrated. &, iii. wekes before the feast of S. Iohn Baptist, otherwyse called Mydsomer: again, that from Aduente vnto Twelf • yde after Christmasse, maryage in no condition maye be solemnised. If any presume to marrye in those forbidden tymes,What if a man purchase a dispensatiō for money? Shal it not then be lawfull. A folishe lawe. the popes lawe is, yt thei shal be separated. 3. Qu. 4. Cap, Non oportet.

Pope Gregory ordayned, that ye man, which slepeth or lyeth with his wyfe, may not enter into the churche, before he hath washed himselfe with water, & made himself cleane. Caus. 33. Quaest. 4. Vir cum propria.

Of Auricular confession.

POpe Innocent the thirde ordayned auriculare confession in the councell Laterane, Confession of sinnes to the Curate and commaunded yt al men, women and children, euē so many as are of age, shal at the leaste once in the yeare confesse their synnes to their own Curate. In the yeare, &c. 1215. Paulus. Phrig. Massae. Polid.

The aforesayd pope also made a law that if any prieste dyd vtter, disclose, or tel abroade the confession of any man,Confession may not be disclosed. he shoulde be thrust into a monasterye to do penaunce al the tyme of his lyfe. De. 5. Tit. 30. Cap. 13.

Pope Gregorye also made a law, that no confessour or ghostly father should bewraye any mans confession eyther by becke, signe, token, worde or by any other meanes. Dist. 6. de paenitentia. Ca. Sacerdos. Ansel. Ryd.

In the Greke Churche there was a certayne kynde of auricular confession vsed of such as should receaue the communion,If this wer put in practise here in england: it were not amisse, namely for the youthlings sake. more than a thousand yeares paste. Before they came to the Lordes Supper, their manner was to goe vnto ye minister, to learne of hym ye right vse of that holy mystery, and how they might prepare thēselues to come worthely vnto that holy and heauenly table: Againe, if any thing troubled their conscience, to declare it to a godly learned minister, and to aske his councell and aduise in redresse thereof, as y• mā ner at this present is in diuerse places of Germanye, where the Gospell is preached. Under the cloke of thys auriculare confessiō, much mischiefe was wrought, in so muche it was proued, yt a certayne Deacon dyd most shamefully abuse a noble citizens wife diuerse times, when shee came vnto ye churche vnder this pretence, euē to be cōfessed. Which thing when Nectarius bishop of Constantinople perceaued, Nectarius. he vtterlye abrogated and put awaye ye arricular confession, leauing the communicants to their own consciences. In the yeare of our Lord. 395. Hist. Trip. Lib. 9. Cap. 5. P. Phrig.

Of Annoilyng, or extreme vnction.

The annoiling of the sicke.POpe Felix the fourthe did institute yt such as were in extremes & like to die, shuld be annoyled. In the yere, &c. 525. Chronic. Volat. Polydor. D, Barns. Pantal.

Pope Innocent the fyrst ordayned also, that ye sicke shuld be ānoynted with oyle, being afore consecrate of a bishop In the yere, &c. 404. Lib. Concil. Petrus de natal.

Of praying for the dead.

Diriges & Masse of Requ • em. POpe Pelagius the fyrst ordayned fyrste of all the funerall Exequies or Diriges wyth Masses of Requiem to be done for the dead. He also commaunded, that the priestes at theyr Masses shuld daylye praye for the dead in theyr seconde Memento. In the yere, &c. 52. Grat. Plat. Pol.

Pope Gregory the thyrde commaunded,Sacrifice for the dead that oblations & sacrifices shoulde be offered of the Priestes at their Masses for ye dead. In the yere of our Lord. 740. Nauclerus. D. Barns.

Pope Leo appointed the Masse to be a sacrifice for the dead.The masse a sacrifice for the dead In the yeare of our Lord. 444. Vol. Ansel. Ryd.

Pope Benet the thyrd ordayned,One good turne aske an other. that the Clergy should be present at the burial of the Byshops, and sing Dirige for their soules: and that the Bishops likewise should be present at the buriall of the Clergy, & syng Dirige also for their soules. In the yeare. &c. 861. Chron. Plat.

Pope Iohn the .xviii. at the instante desyre of Oclilo the Monke,The feaste of al soules appoynted one seuerall day in the yeare to praye for all Christen soules departed: which we cōmonly call the feast of all soules. In the yeare. &c. 999. Chron.

Pope Gregory the fyrst by prayer obtayned of God (as they write) that the soule of Traianus the Emperour,A tale of a tubbe. which many yeares before had bene most miserably tormented in the most bytter paynes of hell fyre (where they saye is no redemption) was deliuered oute of hell, & brought vnto the glorious kingdome of heauen. In the yeare of oure Lord. 590. Polichronicon.

Of diuine seruice, as they cal it: Mattens, Prime, and Houres, Euensong. &c.

Ringing of belles to seruice.POpe Sabiniane decreed first, that ye people should be assembled together to heare their diuine seruice at certayne houres of the day by ringyng of belles. In the yeare of our Lord. 603. Volat. Fasci. Temp. Chron. Plat. Polid, D. Barns.

An order for seruice.Pope Damasus at the instance of the Emperour Theodosius commaunded▪ S. Hierome to take an order for the seruice to be vsed in Churches, and to appoint what prayers should be sayd on euery day, that there might be an vniformitie in the seruice. Whiche thing. S. Hierome did with all diligence, in somuche that he appoynted, what prayers and howe many Psalmes should be sayde euery daye in the weke. When he had finished the seruice, he sent it vnto Damasus, whiche did right well allowe it, and commaunded, that all Churches should vse that order and none other. For before that tyme euerye Churche had suche prayers appoynted, as were thought by the Elders thereof moste mete for the congregation, and serued best for the present time. In the yeare. &c. 371. Guil. Durandus. Chron.

Pope Gregorye the firste brought in Deus in adiutorium. Deus in adiutorium. &c. and ordayned it to be sayd euerye houre at seruice. In the yeare of oure Lorde. 590. Plat. Iac. Phil. Bergom. Poly.

Pope Damasus thorowe the councell of S, Hierome appoynted that Gloria patri, Gloria patri whiche, as they write, was made at the councell of Nice, should be sayd at the ende of euerye Psalme. In the yeare of our Lord. 371. Volat. Sigeb. Polidor. Pantal.

Pope Gregory the seuenth ordayned,Psalmes. Lessons. that from Easter day vnto the Saterdaye before the feaste of the Trinitie, there shuld be sayd at Mattens, but .iii. Psalmes and .iii. lessons onely: at all other times .ix. lessons. &c. In the yere. &c. 1073. Some wryte the contrary, and ascribe thys inuention to Alcuinus, whiche was scholemaster to Charles the great. Guil. Durand. Chron.

Legendes.The Legendes or liues of Saints, that be redde in the quiere at seruice time were made by Paulus Longobardus at the desyre of Charles the great. And he appoynted conuient lessons for euerye feaste of the Sainctes thoroughout the yeare. Bergom.

Isuardus the Frenche Monke at the the desire of Charles the greate, made the booke,The Martiloge. whiche is called, the Martiloge. Iac. Phil.

Respondes Collectes.Pope Gregorye the fyrste, and Pope Gelasius brought in the Respondes and Collectes, that be sayde at Mattens. Guil. Durandus.

Himnes.Pope Damasus added the Himmes: wherof he himselfe made part, and the residue wer made by saint Hilary, saint Ambrose, and other. Guil. Durandus.

Pope Gregorye the firste deuised the Anthemes,Anthemes. and made the tune or songe vnto them. Guil. Durand. Ioan. Laziard.

Notwithstandyng some write, that in y• tyme of Pope Euaristus Anthemes were brought into the Church by Ignatius Saint Iohn the Euangelistes disciple, yea & that by this occasion Ignatius at a tyme standing vpon a certaine mountain heard the Aungels in Heauen singing Anthemes, He beyng moued by their example, ordayned in lyke maner that Anthemes should be songe in the churches, and Psalmes likewise after the Anthemes. In the yeare. &c. 109▪ Phil. Bergom. Tripart. Hist.

Pope Damasus ordayned,The order of ye quiere. that the quier being deuided in two parts: they should singe one verse of the Psalmes on the one side, & an other on the other side. Sigeb. Durand. Polid. Pantal.

Pope Alexander the second cōmaunded, Laus tibi. that Alleluia should not be said nor song in the churches from Septuagesima vnto Easter euen▪ but in the steade of that, Laus tibi domine. In the yeare. &c. 1063. Nauclerus. D. Barns.

The same commaundement gaue Pope Telesphorus also, as Durand writteth. Rat. di. off.

Pope Innocent the thyrde ordayned, Te deū ▪ &c Forbiddē. that whensoeuer the Mary, or the holy Ghost, or saint Crosse is serued on the working daies, Te deum shal not be said at Mattens, nor Gloria in excelsis, & the Crede at Masse. In the yeare of oure Lord. 1195. Guil. Durand.

Psalmes singing day and nyght.Pope pontianus made a decree, that the Psalmes should be songe throughout all Churches both day and nyght. In the yeare. &c. 230. Fas. Temp. Chron.

Pope Pelagius the first commaunded first of al, that Priestes should say dayly Mattens of the day. In the yeare. &c 552. Grat. plat. polid. Chron.

Mattens of our Lady.Pope Vrban the secōd ordayned likewise, that priestes should say euery day our Ladies mattēs openly in ye church: and that vpon the Saterday the whole seruice shoulde be of our Lady. In the yeare. &c. 1086. Sabel. Ioan. Stella. Nauclerus. pol. Durand. polichron.

alleluia. &c forbidden.Pope Leo the first commaūded, that in Septuagesima, and Quadragesima, and Aduent, and Lent, Alleluya should not be song, nor Gloria in excelsis. In the yere. &c. 444. Durandus. Ioan. Stella. Iac. phil. Bergom.

Te deum. Sainct Ambrose and S. Austen made Te deum, as they waite. Catalog. Sant. Specul. Eccles. Iac. phil. Bergom.

Sainctes seruice.Pope Leo the nynth made certayne songes of the Sainctes. In the yeare. &c. 1040. Sigebertus. Chron.

Paulus Longobardus made this hymne, Vt queant laxis. vt queant laxis, with diuerse other moe at the desire of charles ye great. Bergom.

Pope Zepherinus made the Legend on Childermasse day,Legendes. whiche begynneth, Zelus quo tendat. &c. and also the Legend of the decollation of Saint Iohn Baptiste. phil. Bergom.

Pope Gregory the nynthe ordayned Salue regina to be songe in Churches with all deuotion and with all solemnitie. Salue Regina. In the yeare of oure Lorde. 1225. Blondus Crantz. The maker of this Antheme was one peter Bishop of Compostella. Guili. Durand.

Pope Siluester the second being Byshop of Rome, Sequente • . Hymnes. Respondes a certayne kynge of Fraunce, called Roberte, made thys sequence, Sancti spiritus adsit nobis gratia, and thys Hymne, Chorus nouae Hierusalem, with these respondes. O Iuda & Hierusalem, O Constantia martyrum. Corne • ius Centurio. &c. In the yeare of oure Lord. 995. Guil. Durand. Antoni. Laziardus. phil. Bergom.

Pope Leo the fourthe made these Collectes,Collectes. Deus qui beatum petrum. &c. Deus cuius dextera. &c. In the yeare of our Lord. &c. 838. Durand.

Lēt seruicePope Paule the first deuised the seruice for Lent. In the yere of our Lord 768. Chron. The same Pope also commaunded, that in the time of Lent, the diuine seruice shuld be done before the sixt houre in the morning. Ioā. Laziard.

The longe Letanie of Sainctes.Pope Gregory the fyrst ordayned the great longe Letany of Sainctes with Ora pro nobis, whiche is song on Sainct Markes daye agaynst the swelling and chyncough: and commaunded, that if should be song on that day thorowout all the worlde.A generall procession. Thys Letanye is called Septuplex Litania. For Pope Gregory in this procession begonne first at Rome, dyd in the first place set the Clergye: in the seconde, Abbotes and Monkes: in the thyrd, Abbesses with their Nūnes: in the fourth, childrē: in the fifth▪ Laymen: in the sixte, widowes: and in the seuenth, maried folke. In the yeare. &c. 590. Volat. Plat. Guil. Durand. D. Barns.

The Letany for gang dayes.Pope Leo the first beyng Byshop of Rome, or as some write, Pope Hylarye bearynge rule, Mamertus Claudius Byshop of Vienna inuented first of al those iii. Rogation dayes, that are before the feast of Christes ascention, and made ye Letanies yt are song about the stretes & fieldes on those dayes, againste earthquakes, and tempest of weather, & peril of wilde beastes, &c. And it is called the Lesse Letanye for the difference of the more & greater Letanye, which S. Gregory ordayned to be sayd or song on S. Markes daye, whereof we haue tofore spoken. In the yere, &c. 444. Plat. Christ. Massae. Pol. Pant.

Pope Liberius appoynted, yt there should be continual going on processions for warre,Processiōs continual. for famyne, for pestilence, for rayne, for drought & for suche other aduersities, as we be alwayes in daunger of, yt by supplications, prayers and fastings, we may escape them. In the yere, &c. 354. Guili. Durand.

Pope Agapetus appoynted ye people to goe processions on the Sondayes.Sondaye processions In the yeare of oure Lorde. 533. Volat. Plat. Petrus de natal. Fas • . Temp. Polidor. D, Barnes.

Pope Pelagius the fyrst ordayned funeralDiriges & Masses of Requiem. exequses or Diriges with masses of Requiem to be song or sayd for the dead In ye yeare, &c. 552. Plat. Pol. Grat. Chron.

Burialles.Pope Benet the third ordayned, yt the clergie shuld be present at the burial of ye Bishop, & syng Dirige for their soules and yt the byshops likewise shoulde be present at the buriall of the Clergye & sing Dirige also for their soules. In the yeare of oure Lorde. 863. Lib. Concil. Plat. Chron.

Alcuinus the Frenchman, Scholemaster (as they say) to the Emperoure Carolus Magnus, Offices of Masse. made at ye desyre of Boniface Byshop of Miguntia diuerse orisons that be sayd in the masse, and also diuerse offices of diuerse masses, Gaudeamus omnes in domino. Salue sancta parens. Requiem aeternam. &c. Iacobus. Phil. Bergom.

The same Alcuinus also made ye seruice of the Trinitye.Seruice of ye Trinity Guili. Durandus. Thomas of Aquine ye Blackefryer made the seruice for the feast of Corpus Christi at the commaundement of pope Vrban the fourth. Corpus Christi seruice. In the yeare, &c. 1262. Petrus de natal. Platina.

A certayn mā called Hermannus made these sequences, Rex omnipotens. Aue Maria, Rex omnipotens. &c, and the • r Anthemes. Alma redemptoris mater, Alma redēptoris. &c. &c, and Simon Bariona, &c. Guilielmus. Durand.

Theodosius Byshop of Aurelia made Gloria laus: and Ludouicus ye Emperour Carolus Magnus sonne commaūded yt it shoulde be song on Palme Sonday at the end of the procession in some highe and solemne place. Gloria laus Chron. Cuil. Durand. Nauclerus.

Fulbertus a Byshop made these respondes, Stirps lesse, and Solem iustitiae, and thys hymne Chorus nouae Hierusalem. Guili. Durand. Polychr. Lib,

Stirps lesse Solē iustitiae.

Charus nouae.

6. This Byshop, as they saye, was so deuoute a man, and so deerely beloued of oure Lady the Uirgine Mary, that when he was very sore sicke, and could taste nothing, shee full graciously came downe from heauen,☜ and gaue hym sucke out of her owne breastes and by thys meanes relyeued hym, and • est • red hym to hys healthe. Libro de miraculis. B. Mariae

Athanasius Byshop of Alexandria, Quicunquae vult. made the Crede, Quicunque vult saluus esse, &c Fasc. Temp.

Stephen Byshop of Leodia made the seruice of S, Lamberte, S. Lābertes seruice, &c. & of the inuentiō of S. Stephen with the note for thē both Fasc. Temp. Christ. Massae.

Sanctus deus, Sanctus fortis, &c. This responde Sanctus deus, Sanctus fortis, &c, which is song in ye church on good fryday: a certayne childe, as they say, made & gaue cōmaundemente yt it should be song: and it was afterwarde confyrmed in the councel Calcedonense, about the yeare, &c. 444. Fascic. Tempor. Christ. Massae.

Petronius Byshop of Bononie made ye boke called Vitas patrum. Vitas patrū Fasc. Temp.

Pope Theodorus the fyrst being bishop of Rome, Idosirus bishop of Hispalia in Spaine, made ye office of ye masse which is cōmonly vsed in ye cathedral churche of Hispalea. ☞ In ye church, when ye priest lifteth vp ye sacrament at Masse aboue his head: The deacon standing by and turning himselfe to the people, crieth out with a loude voyce, & sayth: Videte in quem creditis. Loke vpon him in whō ye do beleue. Agayne, when the prieste singeth at masse the pater noster ye whole quere aunswereth at the ende of euery peticion in the same prayer, Amen, cō trarye to the vse of all other churches. Ioan. Laziard. Cestrens.

Osmundus Byshoppe of Salisburye, which for his exercise after hys graue studyes was wonte to write,The Ordinall. to limne and to binde bookes, made the ordinall of the seruice of the Churche, and named it the Consuetudinary. Ranulph. Cestrensis.

Petrus Heremita a french man of the city of Annias, Beades. fyrst of al deuised Beades, to saye Ladies psalters on. In the yere, &c. 1110. Chr. Pol.

Pope Calixt the thyrde made ye seruice of the transfiguration of Christ,Seruice of the transfiguration of Christ. & commaunded ye feaste to be celebrated and kept holy on the syxte daye of August. Christ. Massae.

In the councell Toletane and Gerundense, it was decreed,Cathedra • churches seruice. that ye order of masse and of other diuine seruice with the ministration of the sacramentes, yt is obserued in ye cathedrall Churche, shoulde be kepte likewyse in all other churches of the same diocesse. Lib. Concil. Durand.

In the Councell Gerundense, it was appoynted that the Pater Noster shoulde bee sayd euery daye, Pater nos ••• after that Mattens and Euensong bee ended. Lib. Concil.

Aue Maria at noone.Pope Calixt the thirde ordayned, yt the greate bell shoulde bee tolled euery day at noone, or at .xii. of ye clocke, and yt the people hearyng the sounde of the bell, should strayght wayes say an Aue Maria, in the worship of oure Ladye. In the yeare, &c. 1455. Ioannes. Stella. Phil. Bergom.

Pope Iohn the xxii. made a decree yt after euensong bee done,Tolling to the Aues. the bel should be tolled thrice, and that then oute of hande euery man and woman shoulde streyghtwayes fall downe vpon theyr knees, and say three Aue Maries, in the honour of oure blessed Ladye Sainte Marye. In the yeare of our Lord, 1302. Chronic.

Pardoned Orisons.Pope Clement the fourthe at the desire of Lewes King of Fraunce graunted three yeres of pardon toties quoties, to so many as deuoutly say these Oris • ns following.

Benedictum sit dulce nomen domini nostri Iesu Christi, & glorio sissimae virginis Mariae matris eius in aeternū & vltra. AMEN Nos cum prole pia, benedicat virgo Maria.

Which is thus englished.

Blessed be the sweete name of oure Lord Iesus Christ, & of the most glorious Uirgine Mary his mother for euer and a day longer. Sobeit. The Uirgine Mary wich her Godly childe blesse vs. Sobeit. Fas. Temp.

Pope Boniface the eyght made thys prayer following,Pardon plentye. and hath graunted to al them yt deu • utly saye this prayer dayly before an Image of the crosse as many dayes of pardon toties quoties, as there be grauel stones in ye sea, or grasses on ye earth, or stars in ye fyrmament.

O altissima crux. O innocens sanguis. O paena magna. O Christi penuria. O profunda vulnera. O lanccae perforatio. O sanguinis fluctio. O cordis fractio. O dei amara mors O dei ueneranda dignitas: adiuua me in vitam aeternam. AMEN.

Which is thus englished.

O most highe crosse. O innocent bloude. O great payne. O the penurye of Christ. O the depe woundes. O the pearsyng thorowe of the speare. O the flowing of the bloud. O the breakyng of ye heart. O the bitter death of God. O ye worshipful dignitie of God: helpe me vnto euerlasting life. So be it.

Of playne song, prycke song, descant, &c.

Notes. GVido Aretinus deuised first of al these sixe notes, vt, re, my, fa, sol la, In the yere, &c. 1204. Christi. Massaeus.

Plainsong.Pope Gelasius, Pope Gregory ye fyrste S. Ambrose with other, brought in fyrst of all ye playne song into the churches. Antoninus. Guili. Durand.

Pricksong. Descant.Pope Vitalian being a lustye singer and freshe couragious musition hymself, brought into the church pricksong descant, & all kynde of sweete and pleasaunt melodye. And bycause nothing should wante to delight the vayne, folysh and ye idle eares of fond & fantastical men,Organs. he ioyned ye Organs to ye curious musike. Thus was Paules preaching & Peters praying tourned into vaine singing & childysh playing, vnto ye great losse of time, & vnto ye vtter vndoing of Christen mens soules, whiche liue not by singing & pipyng, but by euery worde yt cōmeth out of ye mouthe of God. Math. iiii, , In the yere, &c. 653. Plat. Volat. Chron. Polyd. D. Barns. Pant.

Of singing in the Churche the iudgement of diuerse learned men.

FRāciscus: Franciscus. Petrarcha. Petrarcha in his boke De remediis vtriusque fortunae declareth y• S. Athanasius did vtterly forbyd singyng to be vsed in the churche at seruice tyme, bicause (sayth he) he would put away all lightnesse and vanitie, whiche by the reason of singinge doth oftentymes arise in the mindes both of the singers and of the hearers.

S. Hierome reproued not only ye leud fashions of the singing mē in his time,S. Hierome. but also their maner of singyng, when notwithstanding if the singing vsed in his tyme were cōpared with ye minsed musike that now beareth chief rule in Churches: it myght seme very graue, modest, and tollerable, & ours so light, vayne, madde, fonde, foolishe and fantastical, that Hickscorner himself could not deuise a more wanton and trifling pastime. We ought saith S. Hierome, to sing, to make melody, and to prayse the Lorde rather in minde than in voyce. And this it is that is sayd: Singing and making melodie to the Lord in your hearts. Ephe. 5. Let yonge men, sayth he, heare these thinges, yea, let them heare, whose office it is to singe in the Churche, that they must sing to god, not in the voice but in the heart: neither must their throte be annointed after the manner of Gameplayers with swete ointmēts that in the Churche singyng more fitt for Gameplaces shoulde be heard: but in feare, in worke, in knowledge of the Scriptures ought they to sing vnto the Lorde. Let the voyce of the synger so sing, that not the voice of him that singeth, but the words that are read, may delight. In epist. ad Ephe.

There is a godly Distichon fathered on S. Hierome, which bicause it pertaineth to our matter, I thinke it conuenient also in this place to alleage.

Nō vox sed votū, nō cordula musica, sed cor: Non clamans sed amans, cantat in aure dei.

That is to say: Not the voyce, but the desire: not the Musical instrument, but the heart: not the cryer: but the louer singeth in the eare of God.

S. Cipriā.Sainct Cipriane that blessed Martyr sayth, that God is not the hearer of the voyce, but of the heart: neither is he to be admonished with exclamations and outcries, whiche seeth the thoughtes, as the Lorde proueth and sayth: What doe ye thynke wyckednesse in youre heart: And in an other place: All congregations shall knowe, that I am the searcher of the raynes and hearte, that is to say, of the inwarde man. Ciprian in orat. dom.

Sainct Ambrose also sayth:Saint Ambrose. It is with out doubt a great incredulitie and vnfaithfulnesse to thinke thus of ye power of God, that thou canst not be hearde, except thou criest out. Let thy worke cry: let thy faith cry: let thy minde cry: let thy passions and sufferinges cry: let thy bloud, as the bloud of holy Abell, crye, Gene. 4. whereof God sayd to Caim: The voyce of thy brothers bloud crye vnto me. For he heareth in secrete, whiche maketh cleane in secrete. We can not heare man except he speaketh vnto vs: but vnto god, not words but thoughts doe speake. Lib. de Caim & Abel.

S. Austen would,S. Austen. yt the Comon prayer in Churches should be so distinctly and plainly set forth, yt the people, whiche are present might perfectly vnderstand them, & say Amen. Lib. de Catechis. Rud.

In an other place he declareth, that Athanasius Bishop of Alexandria in his Churche vseth such manner of singing as was in a manner nothing els, than a plaine reading. Lib. confes. 10. cap. 33.

S. Gregorye. S. Gregory did greatly disalowe certaine Deacons at Rome in hys tyme, which, when they ought by their office to haue giuen their minde to the preaching of the gospell, and the prouision making for the poore,The office of Deacōs. set all their pleasure on pleasaunt singing, not caryng how they liued afore god, so that with their voyces they might please ye world He was therefore compelled to make a decree, that all suche as be in the holy ministery should from thenceforth vnder the payne of excommunicatiō geue their minds no more to singing, but apply themselues to the studies of the holy scriptures, and the reading of the gospell. In Regist. part. 5. cap. 44.

Undoubtedly, sayth S. Gregory, true prayer c • ̄sisteth not in the voyce of the mouth, but in the thoughts of ye heart. For our words do not make the voices the pithier & of ye greater force to come vnto the most secret eares of God, but our desire and affections. Math. 6. Therefore sayth the Lord in the gospel. Enter into thy closette & sparre the doore. He sparreth the doore and prayeth in hys closet, whiche holdeth his peace with his mouth, & poureth out the affection of his minde in the sight of god aboue. Moral. Lib. 22. cap. 18.

S. Iohn Chrisostome also writeth on this maner:Chrisostome. It is the duty of a deuout mynde to praye to God, not with the voice, or with the soūd of the voice, but with the deuotion of the minde, and with the fayth of the heart. Agayne he saith, the crieng of the voyce is not the worke in prayer vnto god, whome we knowe that he beholdeth the secretes of the heart, but the crieng of faith, and the deuotion of a godly and pure mind Therfore the beste waye to pray,☜ is to pray with hart minde, spirit, soule and and inwarde man. Hō. 44. de Ioan. & Paul. Festo.

The Emperoure Iustiniane made a law, Iustiniane the Emperour. that all byshops and priestes both in the time of diuine seruice, and also in the ministration of the holy sacramēts should with so open and cleare voyce pronounce all thynges in the tounge which the people vnderstand, that they might therby be the better edified, and also be the more feruently stirred vnto deuotion and prayinge to God. For sayth he, so doth the holy Apostle teache in his first Epistle to the Corinthians, saying:1. Cor. 14. If thou geue thankes onely in the spirite, that is to say, in an vnknowen tounge, howe shall he that occupyeth the roume of the vnlearned, say. Amen at thy thankes geuinge, seynge he vnderstādeth not what thou sayest. Thou verely geuest thankes well, but ye other is not edified • And again in his Epistle to the Romans he sayth on thys manner: Rom. 10. to beleue with the heart iustifyeth, and to knowledge with the mouthe, maketh a man safe. In consideration whereof, sayth that Godly Emperoure, it is conuenient, that amonge other prayers those thynges also, whiche are sayde in the holy oblation, that is to saye, in the ministration of the Lordes super, or the hloy communiō of the body and bloud of Christ, be vttered & spoken with a loude voice of the deuout Byshops & priest to our Lord Iesu Christ one God with the father and the holy ghost, willyng thē to know, that if they neglect any of these things, they shall not only geue accōpt therof in ye dreadeful iudgement of the great God & our sauiour Iesu Christ, but we also hauing knowledge herof, wil not be cōtent, nor leaue the things vnreuenged. In constitut. Authen. 123.

Guilihelmus Durandus sayth, Durande. that the vse of singing was ordained for carnal and fleshlye men,☜ and not for spirituall and godly minded men. Rat. di. off.

Polidorus • ergilius writeth on thys manner: Polidorus. Vergi • ius. Howe greatly that ordinaūce of singyng brought into the Churche by Pope Damasus and Sainct Ambrose, began euen in those dayes to be profitable Sainct Austen declareth euidentlye in the booke of hys Confessions: where he asketh forgeuenesse of God, bicause he had giuen more heede and better eare to the singing, than to the weighty matter of ye holy wordes. But now adayes saith Polidore, it appereth euidently, yt it is much lesse profitable for our commen wealth,Agaynste the singing men of our tyme. seyng our singers make such a chattering charme in the tēples, that nothyng can be heard, but the voice: and they that are present (they are present so many as are in the Citie) being content with such a noyse as delight their eares, care nothyng at all for the vertue, pithe and strength of the wordes: so that nowe it is come to this point, that with the common sort of people, all the worshippyng of God semeth to be set in these singsters, although generally there is no kynde of people more light, nor more leud. And yet the greater parte of the people for to heare them, boing, bleating and yelling, • locke into the Churches as into a common gameplace. They hire them with money, they cherishe and feede them, yea to be short, they thinke them alone to be the ornamentes and precious iewels of Gods house. &c.

☞Wherefore without doubt, it were better for religion to cast out • f ye churches suche chatteryng and • anglyng • ayes, or els so to appoynt them, that when they sing, they should rather rehearse the songes after the manner of such as reade, than followe the fashion of chatteryng charmers: whiche thyng S. Austen in his aforesayde booke doth witnesse, that S. Athanasius Byshop of Alexandria dyd in hys diocesse, and he commendeth him greatly for it. Lib. 6. de inuent. rerum. Cap. 2.

Cornelius Agrippa writeth of singing in churches on this manner. Cornelius Agrippa. Athanasius dyd forbyd singing in hys Churches, bycause of the vanitye thereof. But Ambrose as one more desyrous of Ceremonyes and pompe, ordayned the vse of singing and makyng melodye in Churches. Austen as a man indifferent betwixt both, in hys booke de confessionibus graunteth, that by this meanes he was in a greate perplexitie and doubt concernyng thys matter. But nowe a dayes Musicke is growne to such and so greate licentiousnesse, that euen at the ministration of ye holy Sacramente all kynde of wanton & leude trifelyng songes with pipyng of Organs haue theyr place and course. As for the diuine seruice and common prayer, it is so chaunted, mynsed and mangled of oure costlye hired, curious and nise Musitions (not to instructe the audience withall, nor to stirre vp mens mindes vnto deuotion but with an whoryshe armonye to tickle theyr eares) that it may iustly seme not to be a noyse made of men, but rather a bleating of brute beastes, while ye children ney discant as it were a sorte of coltes: other bellowe a tenoure as it were a companye of oxen: other barke a counterpoynt as it were a number of dogges: other roare out a treble lyke a sort of bulles: other grunte out a base, as it were a number of hogges, so that a foule euel fauoured noyse is made, but as for the wordes and sentences, and the very matter it selfe is nothing vnderstranded at all, but the authoritye and power of iudgemente is taken awaye both from the eares and from the mynde vtterlye. In Libro de vanitatc scientiarum.

Erasmus. Roterod. Erasmus Roterodamus expresseth hys mynde concernyng the curious manner of synging vsed in Churches, on thys wyse, and sayeth. Whye doth the Churche doubt to followe so worthy an author (Paule)? Yea how dare it be bolde to discent from hym? What other thing is heard in Monasteryes, in Colleges, in Temples almost generally, than a confused noyse of voyces? But in the tyme of Paule there was no singing,☜ but saying onely. Singing was with greate difficultye receaued of them of the latter tyme: and yet such singing, as was none other thing, than a distincte and playne pronunciation, euen suche as we haue yet among vs, when we sounde the Lordes prayer in the holy Canon: and the toung, wherein these thynges were song, the common people dyd then vnderstande and aunswered Amen. But nowe what other thing doth the common people heare, than voyces signifying nothing? And such for the moste part is the pronunciation, yt not somuch as the wordes or voyces are heard: only the sound beateth the eares. Erasmus Rot. in annot 1. Corinth. Cap. 14.

Of the Masse, and of all the partes thereof.

The Introite. Iudica me deus. POpe Celestinus the fyrst ordained, yt the priest should say the Psalme yt beginneth, Iudica me deus, &c, when he putteth on hys clothes and reuesteth hymselfe to Masse: and that when he draweth nye to the altare, he shoulde saye thys verse of ye aforesayd psalme: Et introib • ad altare dei, &c. In ye yere, &c. 428. Plat. Poly. Fasci. Temp. Christ. Massae. D. Barns. Pant. Ioan. Functius.

Confiteor. Misereatur Absolutionem. Pope Damasus the fyrst decreed, yt the priest standyng before the altare shuld say the confiteor and make hys confession to GOD, to oure Ladye Saints Marye, to all Saintes, et vobis, and that they that were presente shoulde saye Miseriatur vestri, &c. Agayne, that the priest after that, should pronounce the absolution and saye Absolutionem, & remissionem omnium peccatorum nostrorum, &c, before he presume to go to the altare. In the yeare, &c. 370. Plati. Polid. D. Barns. &c.

Some attribute thys inuention to Pope Pontianu: Some to Pope Vrbanus. The office of the masse

Pope Gregorye the fyrste instituted the Office of the Masse. In the yeare of oure Lorde. 590. Platina. Polydor. Pantaleon.

Pope Damasus the fyrst broughte in Gloria patri to bee sayd not onely at the ende of euerye Psalme, Gloria patri. but also at the office of the Masse. In the yeare, &c. 370. Plat. Chron.

Pope Gregory the fyrst ordayned the Kyrye, The Kyrie and appoynted that it should be song nyne tymes openly of the Clergye onely at Masse, whiche before at the commaundement of Pope Siluester was song of the Clergy and people together. Durand. Plat. D. Barns. Pantale. It seemeth to bee borowed oute of the Greke Church, forasmuch as the wordes be Greeke and sounde in our Englyshe tonge. Lorde haue mercy vpon vs.

Pope Telesphorus added to the Masse Gloria in excelsis. Gloria in excelsis. In the yere, &c. 130. Plat de consec. Dist. 1. Cap. Nocte sacra. Albertus. Krantzius.

Some ascribe it to Pope Symmachus Phil. Bergom

Pope Symmachus the fyrst added to Gloria in excelsis, Laudamus • te. &c. Laudamuste, and so forth vnto the ende. In the yeare of 〈1 page duplicate〉〈1 page duplicate〉 our Lorde. 499. Fascic. Temp. Valentinus vannius. Chron.

Pope Anacletus put to the Masse this salutation, Dominus vobiscum, Et cum spiritu tuo Dominus vobiscum, and commaunded yt this answer shuld be made of them yt were present, Et cum spiritu tuo. In the yere, &c. 101. Iacobus. Manlius. Vannius. Some ascribe it to Pope Sotherus. Gratia de consec. Dist. 1. Can. Hoc quo que .

Ioannes Laziardus writeth, yt Dominus vobiscum was taken oute of the booke of Ruth, Ruthe. 2▪ & added to the masse, I know not by whō. And for Et cum spiritu tuo, it was brought in, sayth he, by the coū cel Aurelianense.

The Collectes.Pope Gelasius the fyrst appoynted yt Collectes wherof he himself made part, & part of thē were deuised by other. In the yere, &c. 494. I • idor. Grat. Pol.

The Epistle.Pope Damasus ye fyrst bearing rule, the Epistle was added by ye councel of S. Hierome, who liued in the yeare of our Lord. 387. Plat. Poly. Antonin. D. Barns.

Some saye, that Pope Alexander the fyrst dyd fyrst of al bring in the Epistle and Gospell, and commaunded them to bee read at the ministration of the Lordes Supper. In the yeare, &c.. 119. Chron. Germ. But the author of ye booke called Fasciculus Temporum ascribeth both the Epistle and the Gospell to Pope Telesphorus.

Pope Gelasius the fyrst brought in ye Grayle, The graile commaunding that the people shoulde sing it, while the priest or Deacon was going vp into ye pulpit to rede and to declare the gospel, desiring god, that it might both be spokē and heard with frute. Phil. Bergom. Antonin. Vannius. Some make Pope Celestinus the author of it. Plat. Some, Pope Gregory the fyrst, Chron. Germ.

Pope Gregorye the fyrst,The Alleluya. of whom wee spake before, added the Alleluya to the Masse, and commaunded that it shoulde bee song all the whole yeare saue only from Septuagesima vnto Easter, Plat. Antonin. D. Barns. Nauclerus. Some ascribe it to pope Gelasius. Phil. Bergom, Some saye, it was borowed of the church of Ierusalem, and so brought into the churche of Rome in the tyme of pope Damasus. It soundeth in Englyshe. Prayse ye the Lorde.

Pope Sergius otherwyse called, pope Swines snoute bearing rule, a certain Monke Abbot of S. Gallus, The Sequences. called Notgerus or Nocerius made the Sequences: which afterward crept into the Masse rather by vse and custome, than by any constitution of the popes. Valent. Vannius. Iacobus. Vuimpheling. Pantal. Notwithstanding some write, that Pope Nicolas commaunded them to be song at masse. Chron. Germ. Durand. And forasmuch as there are many and diuerse Sequences, they are ascribed to many and diuerse authors. Iodocus. Clitoueus in Elucidario Ecclesiastico appoynteth many of them to a certayne Monke of Paris, called Adamus de, S. Victore. Other are ascribed to S. Bernarde, to Thomas Aquinas, &c.

Pope Gelasius made ye Tractes, which on the feriall dayes are wonte to bee song or sayd in stead of the Sequences before the Gospell.The Tractes. Chronic. Angl. Bergom. Some ascribe them to Pope Celestinus. Ioan. Laziardus. Some to Pope Telesphorus. Some to pope Gregorye the fyrste, which cōmaunded thē to be song at Masse in place of the Sequences frō Septuagesima vnto Easter. Some to S. Ambrose. Guil. Durand.

Pope Damasus the first bearing rule,The Gospell. the Gospell was added to the Masse by the councell of S. Hierome. Plat. Anto. Polid. D. Barns.

Pope Anastasius ordayned,Standyng at the Gospell. that the people should stand vp at the Gospell tyme, both to take hede to the doctrine thereof, and also to shewe themselues ready to defēd the doctrine of the Gospel euē vnto the death. In the yeare. &c 404 Volat. Plat. Sabell. polidor. &c.

Guilielmus Durandus writeth on this manner:☜ Anastasius the Pope sayth he, ordayned, that stāding and not sitting, the Gospell should be heard: to declare the redynesse that we haue vnto battell for to kepe the fayth of Christe. Agayne, to set forth our ready and bent will in that behalfe many, sayth he, when the Gospell is red, cast of their vppermost garmentes, to declare that all temporall and worldly thynges are to be forsaken for the law of Christ and of his Gospel, according to this saying Behold, we haue forsakē al, & followed thee

Math. 19. The crede.Pope Marcus brought in the Crede, and commaunded, that the Clergy and the people should sing it together with a loude voyce for the confirmation of their fayth. In the yeare of our Lorde. 336. Plat. Antoni. Fasc. Temp. Durandus. Some ascribe this constitution to Pope Damasus. Iac. Philip. Bergom. The Crede that is songe at Masse, some say was made at the Councell of Nice: some affirme that it was made at a Councell holden at Constantinople. Chron. Germ.

Sensing after the Gospell.Pope Leo the thyrde ordayned sensyng. In the yeare. &c. 817. Plat. Pol. D. Barns. Pantaleon. And a councell holden at Rothomage commaundeth, that the altare should be sensed after the Gospell. Lib. Concil. Durand.

The Offertorye.Pope Gregorye the firste commaunded the Offertorye to be sayd. Polid. Pantal. Chron. Germ. Some attribute it to Pope Eutychianus. Plat. Some affirme, that the Author therof is not knowen. Guil. Durandus. Antonin.

Suscipe sancta trinitas. As for their solemne and superstitious, yea their abominable and blasphemous Orison, Suscipe sancta trinitas. &c which the Popysh Massemonger saith holdyng the chalice in his handes with the roūd cake • ayd vpon the paten therof after the Offertorye: the Author therof is not knowen, neyther maketh it any matter, except it were better. Bernard. Abbas de officio Missae.

The Lauatorye or washynge of the priestes hands at Masse,The washinge of handes. was borowed of the heathenyshe and Idolatrous priestes, whiche vsed alwayes to wash theyr handes before they offered sacrifice to their Idolls. Poli. Vergil.

Pope Leo added these wordes to the Masse, Orate prome Fratres & Sorores. whiche the prieste sayeth after the Lauatorye, when he tourneth hym to the people. Orate pro me Fratres & Sorores. &c. In the yeare of our Lord. 444 Chron. Germ.

The Secretes were so secretly made,The Secretes. that the secret Authors of those suttle secretes are hytherto secrete and vnknowen: except ye will father them on Pope Gregory, and Pope Gelasius, as the Papistes doe all other thyngs, wherof they can finde no certayne author.

Pope Gelasius ordayned, Vere dignū & iustū est. Vere dignum & iustum est. &c. to be sayd in the Masse before the Prefaces and Sanctus. In the yeare. &c. 494. Petrus de nat. D. Barns.

The prefaces▪ Pope Gelasius and Pope Gregory, of whom we spake afore, are counted the authors and makers of the Prefaces. Anto. polid. Durand. Fas. Temp.

Nine Prefaces.Pope Pelagius the firste perceauyng many and diuerse Prefaces to be made of many and diuerse men, selected and chose out of so great a multitude, nyne Prefaces, whiche Pope Gelasius tofore had made with the note or tune, and gaue them to be songe at Masse before the Canon, as autentyke and Godly. These nyne Prefaces are sōg at Christmasse, at the Epiphany of our Lord, at Lent, at the feasts of the Crosse, of the Resurrection, of the Ascētion, of Witsontide, of the Trinitie, and of the Apostles. In the yeare. &c. 552. Sigisbert. petrus de natal▪ poli. D. Barns. pant. &c.

The tenth preface.Pope Vrban the second made the tēth Preface in the honour of Mary the Uirgine. In the yeare. &c. 1086. poli. Vergil. Valent. Vannius.

The Sanctus. Pope Sixtus the first brought in the Sanctus. In the yeare. &c. 129. Anto. Durand. Fasci. Temp. polidor. &c.

The Canon of the Masse was patched,The Canō of the masse cobled and clouted together of diuerse Popes, and contayneth many notable blasphemies. The authors therof are named Pope Gelasius the first, pope Siricius, pope Clement, pope Leo the first pope Gregory the first, pope Gregory the third, pope Alexander the first, pope Sixtus the first, pope Pelagius, pope Sergius, and a certaine man called Scholasticus, with other. Chron.

Pope Gelasius made Te igitur clementilsime pater. Te igitur. &c. In the yeare. &c. 494. Durand. pos. D. Barns.

Pope Siricius added, Communicantes. Communicātes & memoriam venerantes, &c. In the yeare. &c. 389. Rat. di. off. polid,

Pope Clement put in these wordes, Vna cum famulo tuo domino nostro papa. &c. Antonius. Pro Papa.

Pope Leo the first thrust in, Hīc igitur Hanc igitur oblationem. &c. 444. Sigisbert. polid. D. Barns.

Pope Gregory the firste deuised these wordes, Die • que nostros. Diesque nostras in tua pace disponas, &c. plat. Chron. Germ.

Pope Gregorye the thyrde put these wordes also to the Canon, Quorū solemnitas. Quorum solemnitas in conspectu tuae maiestatis. &c. 740. Naucler. Sigisb. Plat.

But the Massemongers nowe leaue out these w • rds, and say them no more. For what displeasure to Pope Gregory I knowe not. Iodocus Clitoueus in the exposition of the Canon, casteth awaye these wordes as superfluous. And here see we, that al Papistes do not like and approue, whatsoeuer all Popes doe.

Qui pridie. Pope Alexander the first added these wordes: Qui pridie quam pateretur. &c. vnto these wordes, Hoc est enim corpus meum. In the yeare, &c. 119. Durand. Anton. Volat. Polid. Pantal.

Noui & aeterni Testamenti. One of the Popes vnwritten verities.These wordes Noui & aeterni testamenti, mysterium fidei, whiche the Papistes vse in their consecration of the mistery of Christes bloud, although, sayth Antoninus, they be not founde in the Euangelistes, yet must we beleue, that Christ so did and spake. For that manner of consecrating, saith he, was deliuered to the Churche of blessed Peter and of the other Apostles, whiche were present, when Christ did consecrate, as it is specified, In decret. Extra. de celeb. Missae. Cap. Cum Marthae.

Pope Sixtus ordayned, that the Canon of the Masse should be secretly said and Sub silentio. In the yeare. &c. 264. Anselmus. Ryd. Chron.

If thou wilt knowe (good Reader) why all thinges be done with suche secretie and silence of the Massyng Papistes, when they come to the handelyng of the mysteries of Christes body and bloud, contrary to the practise of the primatiue Churche, yea, and contrary to the commaundemēt of Christ, whiche sayth: Math. 10▪ That I saye vnto you in darkenesse, speake ye in the lyght. And yt ye heare secretely, tel it abrode openlye, euen vpon the house toppes: contrarye also to thys saying of the holye Apostle,1. Cor. 11. So ofte as ye shall eate thys breade, and drinke of the cup, shewe, set forth, preache, declare the Lordes death till he come: Againe, contrary to the commaundement of the godly Emperoure Iustinian, and finally contrary to certayne auncient decrees of the Popes owne makynge: heare what a tale they tel.

It is reported, sayeth Guilielmus Durandus, that when in olde tyme the Canon was sayde openlye and with a loude voyce, al in a manner by the reason of that vse coulde it by heart, and song it in stretes and hie wayes, so that it came to passe, that whē certain shepheardes did synge it in the fielde, and layed breade vpon a stone: at the pronouncing of those wordes of consecration, the bread was turned into fleshe. But the shepheardes by Gods iudgement were striken vnto death for their presumption thorowe fyre that came downe from heauen. Therfore the holy fathers haue decreed, yt those words should be spoken in silence, forbiddyng all men vnder payne of excommunication, that no man presume to speake those wordes, but priestes onely when they are at the altar, yea and that at Masse: agayn, when they haue on their Massing garmentes.

Thys tale telleth Guil. Durandus in his booke called Rationale diuinorum officiorum, & also Ioannes Billet in his boke de, diuinis officiis, & Honorius in his treatise, de gēma animae: Marke well. wherof thou mayest learne two thinges. Firste, that in the primatiue churche and • ong after, whē Christen religion was moste pure: the wordes of the Lordes Supper, or, as the papistes terme them, of consecration, were not spoken in hocker mocker, as they be now, but playnely, openlye and distinctly, that al myght heare thē, vnderstand them, and learne them vnto their great comforte▪ and edifying. Secondly yt the words of consecration were at that time of so great vertue, yt whosoeuer pronounced them ouer the bread, were he Lay or Spiritual, priest or Ploweman, Byshop or Butcher: the breade was strayghtwayes tourned into the naturall bodye of Christ, as we may see here by ye shepeheardes, whiche were laye men and not holye annoynted, whiche were in the fielde and not in the Church, whiche had on their shepeheardes clokes and not halowed vestments, whiche had but a cō mon stone to laye their breade on and no halowed altare.☜ And here mayest thou see, yt any laye man, if he can pronounce the words of consecration, hauing bread layed on a stone, may make Christes body as wel as ye priest. For if ye lay men by ye vertue of ye words could make Christes bodye at that tyme: be thou certayne and well assured, yt they bee able to doe the same euen nowe also notwythstandyng the holye fathers decrees to the contrarye. For the vertue of Goddes worde abydeth alwayes one. If the Massemonger therfore can make hym, yt made them, as theyr doctryne declareth, then can the Laye man lykewyse make theyr maker, and so maye the Laitie stryue with the spiritualtye to the vttermost in God makyng. Nowe that the popyshe priestes can make God, whiche made them, although I coulde bryng forth and alledge manye authorities euen oute of theyr owne bookes: yet will I at thys presente contente my selfe with one or two sentences, which are written in a boke called Stella Clericorum. The authors wordes ar these,Godmakers. I ste qui creauit me, dedit mihi creare se: qui creauit me sine me, creatur mediante me.

That is to say in Englyshe. He that made me, gaue me power to make hym: and he that made me withoute me, is made by the meanes of me. Agayne he sayth: Cum ergo tantae dignitatis sit sacerdos, quod creator sit sui creatoris & totius creaturae: ipsum perdere vel damnare, inconueniens est.

Which is thus Englished: Seyng then that a priest is of so great dignitie, that he is the maker of hys maker and of euery creature: to destroye or to condemne hym, it is not conuenient.

Pope Alexander the fyrste,Bread of smal quantitie. ordayned, that the bread whiche the prieste hath at hys Masse, shoulde bee but of a small quantitye, saying: Thys oblation the lesser it bee, the better it is. Guilielmus. Durandus.

Pope Alexander also commaunded,Bread vnleuened. that the breade shoulde be vnleuened bread, whiche the prieste vseth at hys Masse. Platina. Sabelli. Lib. Concil. Poly. Christ. Massaeus.

Whye theyr singing cake is rather rounde than otherwyse,Roūd cake Antoninus maketh thys reason. The hoste, sayeth he, is made round after the manner of a penye, bicause Iudas solde Christ for thirtye pens. Guilielmus Durandus writeth thus:Reasons wise & substantiall The hoste is formed rounde bycause the earth is the Lordes, and al yt is therin, ye round world, & all yt dwel in it, yt the outward fashion therof may signifie him, that wanteth both beginning and ending.

Wine mingled with water.Pope Alexander likewyse appoynted, yt the wine in ye chalice shuld be myngled with water, to signifye the vnion & vnseparable felowship of Christ & hys church. Ioan. Laziard. • Ioan. Stella. Libro. Concil. Grat. Sabel.

Pope Honorius the third commaunded, yt the Missall bread shoulde be heaued and lifted vp aboue the Priestes heade at the sacryng tyme,Sakering. as they call it: and yt all the people should fal down and worship it. In the yeare of oure Lord. 1214. Extra. de celeb. Miss. Can. San • cum olim. Gabriel. Biel super Canone. Missae Lect. 14. et Lect. 50, Dec. 3. Tit. 1. Cap, 10. Pantaleon.

Here may al men see, how auncient a thing thys Pope holy sakeryng is, which notwithstanding the blynd and sely shepyshe symple soules thynke to be ye beste part of the Masse.The sakering of the Masse is but a newe inuention. Uerely it is a little more than three hundred and fortie yeres olde. A deuilishe & an Idolatrous inuentiō is it, not altogether vnlyke to the setting vp of the golden calfe in the wildernesse.

Pope Gregorye the ninth ordayned, yt the sacryng bel shoulde be rong,Ringing to ye sakeryng. whē the priest lifteth vp the Missall bread & Chalice aboue hys head, to moue the people to beholde that new found God whiche is not (as the true God ought) to be worshipped in spirite and truth, but in knockyng, knelyng, and liftyng vp of handes. In the yeare, &c. 1225. Anselmus. Ryd.

Pope Leo, Pope Victor, Pope Nicolas, Pope Innocent, Pope Honorius, pope Vrban ▪ The authors of transubstā tiation and of ye carnall presence of▪ Christ in ye sacrament. Monke Lanckfrancke, Monk Gratian. Fryer Thomas, Fryer Bonauenture, and such lyke monstures & belly Gods, inuented fyrst of all the God of the altare, and made of the Sacramente, or holy sygne of Christes body and bloud, the true naturall, real, corporal, carnal substantiall, &c, body of Christ GOD and man, fleshe, bloude and bone, synowes, guttes and loynes, euen as he was borne of Marye the Uirgine and hanged on the Crosse: no breade nor wyne remayning, but the substance of breade tourned into the substaunce of Christes naturall bodye, and the substance of wyne chaunged into the substance of Christes naturall bloude: So that we handle hym with oure handes, put hym in our mouthe, teare hym with oure teeth, eate hym, digest hym, &c: and partely with theyr Sophistrye they persuaded, and partely with theyr tyrannye they compelled the people so to beleue, as the cruell and bloudye papistes lyke wyse doe in thys our age, where the deuill and the Pope reygne: whiche dayes was not knowen nor heard of in ye Church of Christe, so newe is the doctryne of transubstantiation and of theyr missal God: howsoeuer the wicked and wilye papistes bewitche the simple people, and thorowe their suttle Sophistrye caste mistes before the eyes of the ignorant, and so darken theyr senses and wittes, that they can not espye ye truth of Gods worde in thys behalfe, which is aboundauntly setforth thorowe the greate benefite of God in these oure dayes by the diligente laboure & paynfull trauayle of many Godly learned men, both in Latin and in Englyshe and in diuerse other speaches, vnto the great cōfort of all faythfull Christians and vnto ye confusion of Antichrist and of hys kyngdome. Vercellen. Concil. Florent. Concil. Roman. Concil. Secund. Sinod. Lateran. Extra, de summa, & fide cathol. Cap firmiter.

Pope Pelagius the second ordayned praying for the dead in the Masse.Praieng for the dead. In ye yeare, &c. 580. Plat. Pol. Grat. D. Barns.

Pope Gregorye the fyrst succedyng ye aforesayd Pelagius encreased this cōstitution concerning ye memoration and prayer for ye dead, being hereunto allured by ye disceatfull apparitions of deuils rather than of dead mens spirites which many times appeared vnto him euer crauing at his hand helpe and succour for their deliuerance out of ye most bitter paynes of purgatorye thorowe Diriges and Masses of Requiem, & such like prayers made for the dead greatly abusing his childish pity & light beliefe For he writeth yt a certayne mā called Paschasius being deade, appeared vnto him & desired him to pray & to say masse for him, which thyng he most diligently did, so yt afterward ye soule of Paschasius appeared agayne vnto hym, & tolde him, yt whē he had once sōg for him .xxx Masses he was streyghtwayes deliuered out of purgatorye. Gregorius in Registro. He writeth agayne yt a certayne Monke called Iustus, was deliuered out of the fyre of purgatorye, thorowe the sacrifyce of thyrtie daies, that is to say, thorowe a trentall of Masses,Trentall Masses. whiche are thyrtye in number. Gregor. in. Lib. dialog. 4. Cap. 54.

Here mayest thou see (good Reader) vpon what foundatiō singing of masses for the dead is builte. Uerely vpon the delusions and disceatfull apparitions of the deuill and hys aungells. Is not thys the commaundement of God? Deut 18, Esaye. 8, Thou shalt not aske (the truth) of them that be dead. Agayne, if they saye vnto you: aske councell at the Southsayers, witches, charmers and coniurers: thē make them thys aunswere, Is there a people any where, yt asketh not councell at hys God? Shoulde men runne vnto the dead for the liuyng? If any man wante lyghte, let hym looke vpon the lawe and the testimonye, whether they speake not after thys meanyng. If he doe not thys, he stumbleth and suffreth hunger, & if he suffer hunger, he is out of pacience, and blasphemeth his king and his God.

It had bene Gregoryes dutye not strayghtwayes to geue credite to the wandryng spirites, but to haue considered by the holy scriptures, what the will of God is in this behalfe. Beleue not euery spirit,1. Ioan. 4. saith Saint Iohn, but proue ye spirits whether they be of god.The secōd. Memento.

Pope Innocent appoynted, that the names of the dead shuld not be rehearsed in the Masse before, but after the consecration. Durandus.

Pope Gregory the first put the Pater noster to the Masse, The Pater noster. and commaunded, that it should be sōg with a loud voice. In the yeare. &c. 590. Ioan. Laziardus.

He also commaūded, that the priest at his masse before the Lordes prayer, should sing these words Oremus praeceptis, Praeceptis salutaribus &c. salutaribus moniti. &c. Blessed Gregory saith Durandus, thought it good, that the Lordes prayer after ye Canon should be sayd ouer the host, affirming in hys register, that it is vnsemely, that the prayer whiche Scholasticus made, should be sayde ouer the Euchariste, & ye prayer left out, whiche the Lord himselfe had sayd, & the Apostles likewise were wōt to say. It is song, sayth he, among the Grekes of al ye people together, but amōg vs of the priests alone. Rat. di. off.

Ioannes Nauclerus writeth in his chronicle, yt the holy Apostle S. Peter, when he celebrated the Lordes supper, vsed none other but ye Lordes prayer which we commonly call the Pater noster. As for all other thinges that be now vsed in the masse they haue bene added and brought in since that tyme by dyuers mē of theyr owne fansy & brayne without the authoritie of gods worde.

Libera nos Pope Gregory the firste added to the masse also this prayer Libera nos quesumus. &c. and commaunded, that it should be said after the Lordes prayer. Chron. Germ.

Pax domini. Pope Innocentius the first put to the masse Pax domini sit semper vobiscum: and cōmaunded that the people should aunswere. Et cū spiritu tuo. In the yere. &c. 408. Chron. Germ.

Agnus dei. Pope Sergius the first of that name inuented the Agnus dei, and commaunded that it shoulde be songe of the clergye and of the people together at the communion or masse. In the yeare. &c. 684. Plat. Durandus. D. Barns.

He ordayned also, that while the quiere sing the Agnus, The breking of the hooste, or singynge cake. the priest should breake the missal bread in three parts: one for the soules of the Sainctes, that are in Heauen: an other for them that are in purgatorye, the thirde for them that are in this world liuyng in sinne. Agayne, that the priest shoulde holde stil in his hands two peces of that broken bread ouer the chalice, and let the thyrde parte thereof fall downe into the chalice, saying these wordes: Hec commixtio corporis & sanguinis. &c.

Pope Leo the second ordayned ye carying about & kyssing of ye Paxe,The Paxe yt the people might haue somwhat to doe (as it may seeme) while the priest eate vp & drink vp altogether alone at the altar. In the yeare. &c. 676. Grat. plat. Fasci. Temp. Durandus. D. Barns. Vannius.

Notwithstāding some attribute this idle inuētion to pope Innocent the first. De consec, dist. 2. Cap. Pax igitur. Lib. Concil. Michael. Bucchingerus. &c.

Pope Innocent the firste made a decree, that on solemne feastes the priests 〈1 page duplicate〉〈1 page duplicate〉 at the Agnus should kisse one an other,Priestes kissing one an other. but the commō people should kisse the Paxe. In the yere. &c. 408. De cons. dist. 2 cap, Pacem. Plat. Sabell. Pol. Pantal.

Masses of Requiem. In the masse for the dead the Paxe is not giuen, sayth Durand, bicause the faithfull soules are no more, neyther shall be in the trouble of this worlde, but they rest now in the Lorde, so that the kysse of peace is not necessary nor nedefull for them, whiche is the signe of peace and concorde, and therefore at that masse this prayer is not said,☞ Domine Iesu Christe qui dedisti Apostolis tuis pacem. &c. Hereof also commeth it to passe, that among the monkes there is no Paxe giuen, bicause they are coūted dead to the world. Rat. di. off. Polid.

The communion.Pope Calixtus the first ordained, that so many as were present at masse, after the consecration, should communicate together: if they woulde not, that they should be excommunicate. For so sayth he, did the Apostles appoint, and the holy Church of Rome kepeth that order. In the yeare of our Lorde. 217. Grat. de consec. dist. 1. cap. Paracta. Item. Can. Omnes.

This aforesaide constitution is also ascribed to Pope Anacletus. De consec. dist. 1. cap. Episcopus. Lib. concil.

In the primatiue Church, saith Durande, all that were present at the celebration of masses, that is to say, at the ministratiō of the Lordes supper, were wont euery day to communicate, that is, to receaue with the minister the Sacrament of the body & bloud of Christ, bicause all the Apostles did drynke of the cup accordyng to this saying of the Lord: Math. 26. Drinke ye all of this. &c. Againe he sayth: Uerely the priest himselfe nowe eateth all the partes of the Host. Notwithstanding in certaine Churches, he taketh one parte, and distributeth the other two partes to the ministers, that is to saye, to the Deacon and Subdeacon, accordyng vnto that, whereof S. Luke maketh mention, Luke. 24. that Iesus in Emaus tooke the bread and brake it vppon the table: and also, as some say, he did eate before the two Disciples, and what remayned he gaue it vnto them▪ He also afterwarde did eate part of the broyled fish and of the honycombe, and the residue he gaue to hys Disciples. And therefore after that the Deacon and Subdeacon haue communicated; the clerkes and religious persōs come also vnto the communion, that they also may be partakers of the holy Communion. Afterwarde the people also doth communicate, bicause Christ did not only eate with his Apostles, which were fewe in number, but also when he shoulde ascende into heauen he did eate with a multitude of hys disciples. And a little after he sayth. ☞ The high Byshop (the pope) receaueth one part of the hoste, and geueth an other parte thereof to the Deacon with a kisse, & an other portion to the Subdeacon without a kisse. &c.

Of these thinges aforesayd may we euidently perceaue, that in times paste before papacye bare rule in the church of Christ, the celebration of the Lordes Supper was not a priuate repaste of one alone, but a banket of many, accordynge to thys sayinge of the Apostle: my brethren when ye come together to eate (the Lordes Supper) tary one for an other.1. Cor. 11. 1. Cor. 10. Agayne. All we are partakers of one breade.

Pope Gelasius the first commaūded,Cōmunion vnder both kindes. that the communion shoulde be ministred in both kindes to them that come vnto the Lordes table, and that if any were otherwise affected, they shoulde be put awaye from the Lordes table. For (saith he) the diuision of one and the same mystery can not be done with out great sacrilege.Note well In the yere. &c. 494 De cons. dist. 1. cap. comperimus.

A councell holden at Constance did first of all by publique law forbid,Cōmunion vnder one kinde. that the lay people should receaue ye Lordes supper vnder both kinds charging and commaunding that from thence forth the layty shoulde communicate onely vnder one kind, when notwithstāding the commaundement of Christ is farre otherwise. Math. 26. Marke. 14. 1. Cor. x.xi. Drink ye al of this saith he.

And Sainct Marke sayth: They all dranke of it. Here is no exceptiō of the laytye. The holy Apostle saint Paule, also, whensoeuer he maketh any mention of the Lordes supper, ioyneth alwayes the bread and the cup together, not diuiding the one from the other after the doctrine of the pope. In ye yere. &c. 1417. Lib. Concil. Gabr. Biel. &c.

The Postcommuniō The Author of the postcommunion is not knowen saith Durandus. Notwithstanding Platina maketh Gregory ye first Author of it. So likewise writeth Ioannes Stella, and Iacobus. phillippus Bergomensis.

Ite missa est Benedicamus domino. Deo gratias. Pope Leo ye first brought in Ite missa est, and Benedicamus domino with Deo gratias, for a final conclusion of the masse, so that now euery man may go home, as wise as they came. In the yeare. &c. 444. Michael. Bucchingerus.

The masse is ended three manner wayes.It is to be noted, saith Durand, that ye masse is ended three maner of wayes Firste of all by Ite missa est: and that is in solemne feastes, when Te deum laudamus, and Gloria in excelsis is songe, And it is so much to say, Be packing homewarde: For the wholsome sacrifice for mankynd is sent or offered vnto God. Or it sheweth to the people, that the masse or the prayers are done.

The Massing Papistes knowe not yet what Ite missa est signifieth.Or the meaning of Ite missa est, is this Go after christ, and folow him: for we may not abide in this worlde, but by good workes we must make hast vnto the country of heauen: whiche thynge we maye easelye do for the sacrifice is sente to appease God ye father, by the power whereof the helles are broken, and the gate of paradyse is open. Ration. di. offi.

Secondly the Masse is ended by Benedicamus domino, and yt is on workyng dayes, and generallye when there are no songes of gladnesse songe before, whereby the people shoulde be allured and stirred vp to geue god thankes. Agayne, the masse is concluded by Benedicamus domino on all fasting dayes and lowe feastes. Rat. di. offi.

Thirdly, Requiescāt in pace. AMEN. the masse is finished by Requiescant in pace: and yt is when they sing masse of Requiem for the dead. And then ye maye not aunswere Deo gratias, but Amen, that is to saye, So be it. For reast is wyshed vnto them, &c. Rat. di. off.

The councel Aurelianense ordayned, yt the people should not depart out of ye church after ye masse be done,Blessing of the people after masse til they be blessed of the priest. Hereof commeth it to passe, yt the people on the solemne feasts be blessed with an empty cuppe, after yt the prieste hath dronke all vp. Lib. Concil. Guili. Durand.

Pope Alexander the fyrst made a decree, that the people should be sprinckled with holy water after Masse bee done,Holye water after masse. that they may, sayth he, thereby be made holy, pure and cleane. In the yeare of oure Lorde, 119. Grati. Platina. Sabellicus.

Of these things aforesayd (most gentle Reader) whiche I haue truly and faythfully alleged out of the popyshe Chronicle writers, mayest thou euidently see, yt the Romishe and popyshe masse is not so auncient & of so greate antiquitye, as the Romanistes and papistes bragge: but rather that it is a late and yesterday inuention. Agayne yt it was not instituted of Christ, nor of hys Apostles, but fyrst of all clouted together of certayne Popes, euerye man bringing in hys patch and at the laste beautifying it with straunge feathers like vnto Esopes crowe. More than a thousand yeare was thys monstrous masse in patching, before it culd be brought vnto any perfection,The • opish Masse is ye foundation of all superstition. if that may receaue perfection, that is most of all imperfecte. Uppon this wicked, superstitious and Idolatrous masse are all monasteries, colleges, chauntries, free chappels, fraternities, and all the sectes of Antichrist yt pope founded and builded, purgatorye also and ye whole papacie is confyrmed and stablished by the Masse. So long as ye Masse endureth, so long shall papisme continue ye Pope with his Cardinalls, Monkes, Fryers, Chanons, Nunnes, Ankers, Ankresses, with all their superstition and Idolatrye. But if ye masse once fal, then fal they also down to the ground. I will not say down to hel, frō whence all these their false worshipping of god fyrst of all came and had their beginning, according to ye Prophecye, which thou redest in the Reuelation of Saint Iohn. Apo. 17.18▪ And albeit yt the tirauntes of this worlde, and the hipocrites of the same, whose God is their bellye, striue neuer so much for ye defence and vpholding of this their popish masse: they wc sweard, fyre & haltar: these wc fained holinesse, crafty persuasions, paynted eloquence, false allegatiōs of ye holy scriptures, & aūcient writers, mony, bribes, gifts, supplicatiōs, lamētatiōs, &c. Yet shall it perishe and come to noughte with al the wicked patrons, defenders & • autors of ye same, according to this prophecy of our sauiour Christ: Math. xv. ii. Thes. ii. Euery plante yt my heauenlye fāther hath not planted, shal be plucked vp by ye rootes. And s. Paule sayth, yt the Lord shal slay ye Antichrist that sonne of perditiō with the breath of his mouth, that is to say, with hys holy worde.

Of certayne decrees appertayning vnto the Masse.

EastwardPOpe Vigilius ordayned, yt priests when they syng masse, shoulde turne their faces to ye east. In ye yeare, &c. 553. Petrus de nat. D. Barns.

Stretchīg out of armes and hoi •• ng vp of hands.Pope Gelasius the fyrst cōmaunded, yt ye priests should stretch out their armes & holde vp their hands in their masses, but specially whē they say the secrets, the Canon, & the prefaces. In the yere, &c. 498. Chron. Germ.

Pope Alexander the fyrst made a decree,One masse in one daye of one priest yt one prieste shoulde saye but one masse in one daye In the yeare, &c. 119. Grat. Plat. Sabel. Lib. Concil.

Pope Telesphorus notwithstanding cō maunded, yt on Christmasse day, euery priest mighte sing three masses, one at midnight an other at the cockcrowing and ye third,Thre masses in one daye of one priest. when it is fayre day light: agayne, yt on all other dayes no priest shal sing masse before three of ye clocke in ye morning. In the yeare, &c. 139. Lib. Concil. Plat. Sabell. Pant.

Pope Felix the fyrste decreed,None may masse, but priests onlye. yt the priests shuld say masse in no place, but in yt which is halowed. The same pope also ordayned, yt none should say masse but priestes only, except necessitye enforced to the contrary: agayn, ye masses shuld be sayd for the memorye of martirs. In the yere, &c. 269. Plat. Phil. Bergom, Sabel. D. Barns. Chron. Angl.

Pope Pius ye fyrst made a decree that those priestes whiche negligently and without due deuotion say masse,Negligent massemongers. shuld be extremely punished. In the yere, &c. 147. Lib. Concil. Sigesbert. D. Barns. Except it be to offer.

Pope Leo the fourthe enacted that a laye man shoulde not presume to come into the chauncell while the prieste is at Masse. In the yeare, &c. 858. Sigisbert Platina. No Massing without some company.

Pope Sotherus ordayned, yt a prieste shoulde not saye masse, except two at ye least were present. In ye yeare, &c. 168. Volat. Punctius. D. Barns.

Gloria in excelsis whē it shall be song at masse.Pope Simmachus appoynted, ye Gloria in excelsis shoulde bee song at masse vpon sondayes, principall feastes, saintes daies, but specially in ye feastes of martirs. In the yere, &c. 499. Plat. Durand. Ranulph. Cestrens.

Pope Nicolas the fyrst made a decree, ye Gloria in excelsis shoulde bee song on maūdy thursday although it be in lent. In the yere, &c. 871. De cons. 1. Cap. Gloria Ioan. Laziard. Cel. And this he appoynted for the solemnitie of ye institution of ye sacrament of Christs body & bloud Ioannes. Stella.

Pope Gregorye ye thirde ordayned, yt the Christians shoulde offer (Dirige Grotes and Masse Pens) for their frendes soules departed and ye priests shuld remember the dead in their masses,Dirige Grotes & masse pens with Memento, domine animarum, &c and offer sacrifice for them. In the yere, &c. 740. Ioannes. Nauclerus. D. Barns.

Pope Nicolas the fyrst appoynted, yt no man should heare the masse of any priest,The Masses of vncleane priestes are not to be heard yt is an whoremonger. In the yeare, &c. 871. Lib. Concil. Gratian. Volat. D. Barnes.

The same was also decreed in a certayne councel holden at Mantua vnder pope Alexander the second. In the yere, &c. 1062. Dist. 32. Praeter. Et Capit. 18. Siquis ammodo Dist. 56. Capi. Apostolica. authoritate.

Pope Gregorye ye seuenth, otherwise called Hyldebrand excommunicated all those priestes,Incontinent priests excommunicated. yt were whorehunters, and made a decree, yt no man shoulde heare the masse of an whoremonging priest: and yt if any mā contrarye to his ordinaunce would presume to heare ye masse of suche a filthye & incontinente priest, the same shoulde be taken for an Idolatoure. In the yeare, &c. 1073. Dist. 16. Quaest. 7.. Chron

Pope Vigilius commaunded, yt the Canon of the Masse shoulde be read in no place but at ye altare,Canon of the masse. and of no man but of a priest, yea and yt when he hath on his backe his halowed vestures: In the yeare, &c. 535. Chronic. Germani. Achilles.

Pope Martine the fyrst commaūded,Masse sōg with a loud voyce. that the masse should be song openlye with a loude voice. In the yere, &c. 643. Guili. Durand.

Pope Telesphorus ordayned, y• Alleluya shoulde not be song in the temples frō Septuagesima vnto Eas • er euen, Alleluya. 〈…〉 Masse. but yt in the steade thereof Laus tibi shuld bee • ong at Mat • ens, Prime and Houres & Euen song, and at Masse, a Tra • e. In the yeare of oure Lorde. 139. Chronic. • uili. Durand.

Pope Stephan the fyrst decreed, yt the 〈◊〉 of ye church should be put •• no prophane vses, 〈…〉 and yt none shuld touc • 〈◊〉 but such as ar holy annoynt • d, 〈◊〉 y• vengeaunce & punyshment y• 〈◊〉 on Balthazar King of Babilon, fal 〈◊〉 th • also, • hat presume to touch holy 〈◊〉 with their vnholy handes. In the 〈◊〉 of our Lorde. 261. Lib. Concil. Guili▪ Durand.

〈…〉 the fyrst commaunded 〈…〉 , euen so many as are 〈◊〉 • oly annoynted, should by no meanes touch ye chalice, nor the paten therof, 〈…〉 theyr b • re ha • de. with their bare hands. Hereof came it to passe, yt the Laye people were not suffered to touche the bare chalice, whē they came vnto the Lordes table in the 〈◊〉 of papi •• rye. In the yeare, &c. 129. Chron. Germ. Lib. Concil.

Pope Gregory the first commaunded that priestes should haue light at their masse,Cādels br • ninge at Masse. and that there should be set vppon the altare a candle brēnyng all the Masse time. In the yeare of our Lorde. 590. Nauclerus. Primeus. Chron.

Pope Clement ordained, that if the altare clothes or Corteynes, or Corpoporasse clothes be so worne, that they can no longer doe seruice, that thē they shall be brent, and the ashes of thē buried in sanctuarye. For they are, sayth he, holy and precious tinhges, yea and reliques. Guil. Durand.

Pope Pius the firste commaunded,Licky •• vp of th▪ wyne. that if any of the Sacramentall wyne should chaunce to fall vpon the groūd, or vpon any other place, the priestes should licke it vp with their tonges. In the yeare. &c. 147. Durand. Lib. Concil.

Pope Stephen the first ordained,Halowed garments. that a priest in his diuine seruice should vse none other, but halowed garmentes. In the yeare of our Lord. 261. Sabel.

The same pope also appointed, that the priestes should not weare their halowed garmētes, but only in ye tyme of their diuine seruice. Fa • . Temp. Durādus.

A new article of our fayth.Pope Innocent the thyrde bearynge rule, it was decreed in the Councel Laterane, that men must beleue, that although the wordes, whiche are recited in the Canon of the Masse, be not rehearsed of the Euangelistes in theyr Gospels, yet were they spokē of Christ & deliuered to his Apostles, & their successoures, and be of equall authoritie with the holy scriptures. In the yeare. &c. •• 95. Dec. 3. tit. 41. Cap. 6. Chron.

Gregories s • ruice admtted: all oher reiected.Pope Adrian the first in a Councell holden at Rome, made a decree, that the Occidētall or weast Churches thorow out all Europe (al other fashions of Matte • syng and Massyng set a parte and vtterly put away) should onely vse that kinde of seruice, which Pope Gregory the firste had tofore ordayned. In the yeare of our Lord. 796. Nauclerus. Sigesbert. Durandus. Achiles.

Th popes dec • es set forte by the Emperou. Carolus Magnus the Emperoure dyd not a little helpe to bryng this matter to passe. For he dyd not only cōmaūde by publique edicts, yt the decree of ye romish bishop (amōg the which Gregoryes seruice hath not the least nor the lasts place) should be obserued and kept thorowe out al the Empyre of Rome, but he himself also was a most diligent setter forth of the same. For he ran about from place to place thorow out all the prouinces of the Empyre, & compelled all the priests, whether they would or not, to receaue the seruice which Pope Gregory appointed, yea and yt not only with threatning & manacyng wordes, but also with emprisonment. Ioan. Nauclerus Guilielmus Durandus. A fond tale

Iacobus de voragine in the life of Pope Gregory the firste, telleth a tale concerning this matter. In tymes past, saieth he, when the seruice, whiche Ambrose made, was more frequented and vsed in Churches, than was the seruice, whiche Gregory had appoynted:Gregoryes seruice thrust into the Church • violence. the Bishop of Rome called Adrianus gathered a Councell together, in the whiche it was ordayned, that Gregoryes seruice shoulde be obserued and kept vniuersallye: whiche determination of the Councell, Charles the Emperoure did diligentlye put in execution, whyle he rān about by diuerse prouinces, and enforced all the Clergye, partlye with threatnyngs and partly with punishementes, to receaue that order. And as touchynge the bookes of Ambrose seruice, he brent them to ashes in all places, and threwe into prison many priests that would not consent and agree to the matter.☞ Blessed Eugenius the Bishop commyng vnto the Councell, founde that it was dissolued three dayes before his commyng. Notwithstandyng thorowe his wisedome, he so persuaded the Lord Pope, that he called agayne all the Prelates yt had bene present at the Councel, and were now departed by the space of three dayes. Therfore when the Councell was gathered agayne together, in this all the fathers did consēt and agree, that both the ma •• ebokes of Ambrose and Gregory shuld be laid vpon the altar of blessed Peter the An •• le, and the Church doores di • igen • ly shut, and most warely sealed vp with the signets of many and diuer • Bishops Againe, that they should all the whole night geue themselues to prayer, that the Lorde myght reuele, declare, open and shewe vnto them by some euident signe or token, whiche of these. ii. seruices he woulde haue vsed in the temples. Thus they doyng in all points, as they had determined, in the morning opened ye church doores, and founde both the Missals or massebookes open vpon the altare: or rather, as some saye, they found Gregoryes massebooke vtterly plucked a sunder one pece from an other, and scattered abroad into thys and that place. As touchynge Ambrose booke, they onely found it open vpon the altare in the very same place, where they had tofor • layd it. By this signe they thought thē selues sufficiently instructed & taught of God, that the seruice, which Gregory had made, ought to be set abroade and vsed thorowout all the world: and that Ambroses seruice should only be obserued & kept in hys owne Church, which is at Mediolanum, where he sometym • was Byshop. Hereof came it to passe, that Gregoryes seruice hath onely place nowe a dayes in the greatest parte of Europe. Iacobus de voragine in vita Gregorij primi. Guil. Durand.

Thus hast thou (most gētle Reader) howe the masse was begotten, conceaued & borne euen anone after the Apostles tyme, if all be true that the Historiographes write. Thou hast also how the masse grewe vp in continuance of time, and was encreased by diuerse popes euerye one puttyng vnto it theyr owne fantasye, tyll at the laste it was full finished by Pope Gregory the first,When the Masse began to take place. about the yeare of our Lord. 600, euen aboute the very tyme, when Mohommetes secte began in the East parte of the worlde, and papacye in the weste. Notwithstandyng from Pope Gregoryes dayes vnto the tyme of Carolus Magnus, the forme of Gregoryes Masse was vsed onely in the Citie of Rome, and in the diocesse of the same, aboute two hundred yeares. Frō Charles the great vnto ye tyme of Charles the fift, the Masse rained, ruled, ruffled, & triū phed, as a moste puissant and myghty Queene, not onely in Italye, and Germany, in Fraunce and Englande, but also in all the Churches of the weste part of the worlde, about. 700. yeares. But in ye daies of the Emperour Charles the fifth,Kinde Edwarde the sixte. and in the most florishyng reygne of the most blessed and Godlye Prince Kynge Edward the sixte Kynge of Englande, Fraunce and Irelande &c, the Masse beynge an olde worne hagge, full of sickenesses and disseases, died, was buryed and went down into Purgatory, for the maintenaūce wherof she was moste chieflye deuysed and defended, so that now neyther Germamanye, nor Denmarke, nor England, nor Scotlande with many other countreyes and kyngdomes is anye more troubled wt her sorceries & witchcrafts, neyther are those her Chapplens the Massemongers and Purgatory rakers any more set a worke, or had in price.

And although the Masse seeme yet to pant and to breathe in some places,The fina •• destruction of the Popishe masse is at hand. as though she woulde be glad to recouer lyfe, and to lyue yet a lyttle longer in thys worlde: yet forasmuche as she is no God, but an Idoll of all moste vayne, she shall neuer so ryse agayne, that she shall recouer her olde strengths & dignities, but rather shall decay dayly more and more, and suffer those worthye and deserued plagues, which God threatneth her in the reuelations of blessed. Apoc. 18. S. Iohn. For this prophecie of our Sauiour Christ shall for euer & euer abide true: Euery plāt, that my heauenly father hath not plā ted, Math. 15. shall be plucked vp by the rootes.

Of the Massing Priest.

Gabriel Biel. in expo. Can. FOrasmuche as no man hath authoritie and power to consecrat, make and offer the body and bloud of Christ (as the Papistes teach) but he onely, whiche is a priest lawfully made and appointed: no, neither Aungels nor Archaungels, neyther blessed Mary, nor any Sainct in Heauen.

Pope Gaius the firste of that name ordayned, that he whiche shoulde be a Massemonger or Godmaker, that is to saye, a prieste, shoulde, as it were by degrees, ascende and come vp vnto the order of priesthoode.Degrees of orders. Therefore he appoynted, that suche one as woulde be a priest and saye Masse, shoulde fyrst of all be a doorekeper: secondelye, a Reader: thyrdelye, an Exorciste or Coniurare: fourthlye, an Acholute a lyghter and carier of Candles: fyftlye, a Subdeacon: sixtly, a Deacon: and seuēthly, a priest, Plat. Polid. &c.

Pope Calixte the fyrst appoynted, yt ye aforesayd orders shuld be geuē foure times in the yeare,The times of orders geuing. yt is to say, at ye Embring dayes, whereas before they wer geuen only in ye moneth of December: so yt whosoeuer wil be a Massing priest must diligently attend vpō those times Plat. Valent. Vannius.

Pope Boniface the fyrst made a decree, yt no man shoulde be made a Massyng Prieste,The age of a Massing priest. before he were thirtye yeres of age. Grat. Dist. 78. Cap. Si quis triginta.

Pope Zacharius the fyrst notwithstā ding fearyng that Ladye Masse would wante Chaplens and customers, dispenseth wyth the former acte, and graunted, that a man might bee made a Massyng Prieste at the age of .xxv. yeares, if necessitye so required, Lib. Conc • l.

Pope Anicetus ordayned, yt the Massing priest,Docked heades▪ Smothe chinnes. Shauen. crownes. A bond m • ̄ may be no Massing priest. should weare no long haire nor bearde, but yt he should haue Aures patentes, and yt he shuld haue his crown shauen as rounde as a bowle. Gratian. Dist. 23. Cap. Prohibere fratres. Plat.

Pope Leo the fyrst made a decree, yt no man that is bonde should be admitted to be a Massemonger. Dist. 54. Cap. Episcoporum. Nullus.

A banckroute cā be no massemonger.Pope Bonifacius the fyrst commaunded, yt no banckeroute, or endebted person shuld be admitted vnto ye Clergye. Plat. Lib. Concil.

A massemō ger muste forsweare maryage.Pope Calixt ye first appointed, yt whosoeuer wil take vpon hym the order of a Massing priest, must forsweare mariage, & leade a single lyfe. Grat. Dist. 27. Ca. Presbyteres. Nauclerus.

A mā twice maryed ought not to be a priest.Pope Gregorye the fyrst made a decree yt none yt had bene twice maryed, shuld be admitted to be a priest. Dist. 33. Cap. Maritum duarum.

A persō dismembred may be no priest.Pope Gelasius the fyrst ordained, yt no dismembred person shuld be admitted vnto ye order of priesthode. Grat. Dist. 55 Cap. Si euangelica.

Priest fasting before and after Masse.Pope Clement the fyrst appoynted, yt the priest, after he had sayde Masse, should continue fastyng by the space of three houres, before he eyther eate or drinke. Dist. 2. de consec. De tribus. Gradibus. And Gratianus witnesseth, that a priest also ought to come to Masse fasting. De cons. Dist. 2, Can. Liquido. Item. Cap. Sacramenta altaris.

Of the dignitie and power of the Massing Priest, and of the honour that is due vnto hym, be he good or bad.

PRiestes are worthye to be honoured of all men, for the dignitie, Math, xviii whiche they haue of GOD. For God hath geuen them power to bynde and to loose, as it is written: Whatsoeuer ye shall bynde vpon earth, shall also be bounde in heauen. And whatsoeuer ye shall losen vppon earth,The massing prieste compared to Mary ye Virgine. Note wel this iuglīg shal bee losoned also in heauen. For a priest after a certaine manner is lyke Mary the Virgine. And thys is declared by three thinges. Fyrst as the blessed Virgine dyd conceaue Iesus Christ by fyue woordes, as is it mentioned in the Gospell of Luke. Fiat mihi secundum verbum tuum: So lykewyse the Prieste maketh the true bodye of Christ, by these fyue woordes, Hoc est enim corpus meum. Luke i. Math. xxvi. And as whole Christ immediatly after the consent of Mary, was in her wombe: so lykewyse immediatly after ye pronunciation of ye wordes of consecration, the breade is transsubstātiated & turned into ye true body of Christ. Secondly as the blessed Virgine after shee had broughte forth Christ, dyd beare hym in her handes, & layde hym in ye maunger: so likewyse ye priest after the consecration immediatly lyfteth vp the body of Christ, and laieth him down again, & beareth him, & handleth him in his hands. Thirdly, as ye blessed Virgine was sāctifyed in ye wombe, before she conceaued Christ: so likewise ye priest receaueth orders & is annoynted, before he consecrateth.

For without taking orders he could consecrate nothing: and therfore a layman although he be neuer so holy can do nothing in this matter, although he should pronounce the wordes of consecration. In consideration whereof, we must know,A massing priest is more excellent than an Aungel. Note. yt the dignitie of priests after a certayne manner doth farre excel the dignitie of Angels. For power to make ye body of Christ is geuē to none of the Angells, so that the baseste and moste inferioure prieste in the worlde can doe that, whiche the greatest and highest Aungell in heauen can not do. Therefore Barnarde sayeth: O the worshipfull dignitye of priestes, in whose handes the Sonne of God as in the Virgines wombe is incarnate. Wherefore Austen sayeth, that in the consecration of the holy hoste all the heauenly courte serueth hym, that is to say, the priest: and the Lorde of heauen commeth downe vnto hym. Ambrose therefore also sayth writing vpon Luke:Priests ar to be honored aboue all Kyngs. Doubte thou not, but yt the Angels are there present, when Christ is present vpon the altare: so yt priests are to be honoured aboue all Kinges,☜ Princes, Knyghtes and men of Nobilitie. For a prieste is higher than Kynges, more blessed and happye than Aungells, beyng the maker of hys maker, and therefore he is worthye to bee honoured, &c. Yea let it be graunted, that the priest bee euill: yet is he to be honoured for ye dignitye of priesthoode, as it is declared in the decrees. Priestes although they bee euill, yet ought we to honoure them for the sacramentes sake. 1. Quaest. 1. Sacramenta. &c. Sermones Discipuli in Sermon. 28. De honore.

As there are nine quiers or orders of Angells in heauen: so like wise ar there nyne dignities of priestes.Nine dignityes of priestes. The fyrst dignitye of priestes. Iere .i.

Fyrst, Priestes are aboue all Kynges and Princes of the earth, as God sayeth by Ieremye: I haue set thee thys daye ouer Nations and Kingdomes. And this to bee true, appeareth thus. The dignitye of the prieste is such and so great, yt it lyeth in his power to consecrate and make Kinges: but all the Kynges of the worlde are not able to make one Priest. And for a profe thereof, that priestes be greater and of farre more excellencye, than Kinges are: it is to be noted, yt there is no Prince so greate, whiche doth not bowe downe hys necke in confession to the Prieste, and humble hymselfe before the priest as before God, being in dede Goddes vicare. Therefore God oute of hands exalted the Priestes aboue al men, and aboue all creatures, as a certaine Doctor sayth, speakyng of Priestes. Although by nature ye bee men: yet in dignitye ye excell all men. Agayne: A Prieste is hygher than Kynges, more blessed and happye than Aungells, and the maker of hys maker.

Secondly, The second dignitye of priestes. God hath honoured them in temporall thinges. For those thinges, which God reserued vnto himself, that is to say, the tenthes, ye offerings, the fyrst frutes, and the other Patrimonyes of Christe crucifyed, he hath freely geuen to ye priests for the sustentation and mainteinaunce of their body, that they being free from laboure (when other mē must nedes worke for their liuing) may ye more quietly serue God in spirituall thinges.

Thyrdly, God hath honoured them in geuing them suche immunities,The thirde dignitye of priestes. priuileges, liberties, and fredomes, that no earthlye Prince hath iurisdiction ouer them, neither king, neither Prince, neither any other seculare mā: no neither dare any man lay violente hande vpon them, no, not vppon the lessest of ye order. For whosoeuer doth the contrary, he is excommunicate with the greater excommunication eo facto, both in heauen and in earth. Uerely God doth so defend thē, yt none dare trouble thē eyther in worde or in deede, insomuche yt whatsoeuer displeasure is done vnto any of them he thynketh it to be done to hymselfe, as the Lorde hymselfe sayeth by ye Prophete Zacharye: Zacha 2. He ye toucheth you, toucheth the apple of myne eye. Psal. 105. Agayne in the Psalme he sayeth: touch not myne annoynted: so yt priests are not to bee molested so muche as with a worde, but they ar to be honoured, as the Lorde sayde to Moses and Aaron: I wil blesse them ye blesse you, and curse them that curse you. In consideration wherof, the priestes and mē of the church are priuileged insomuche that whosoeuer doe make, or cause to bee made or to be kepte any statutes, that bee agaynste the libertyes of the priestes and men of the Clergye, they are strayght wayes excommunicate & accursed. Item, no worldely Prince dare make exactions vppon the Clergye: neyther dare any man aske any kynde of paymentes, or take any thing of the Clergye: For if he doe, he is out of hande excommunicate, neyther can he be absolued from the aforesayd excommunication, excepte he make restitution at the full.

Fourthly, The fourth dignitie of Priests. God hath honored the priestes in that he hath committed vnto them the soules of the faythfull, that is to say, the holy Churche of the whiche Chrisostome saith: The church is more honourable than heauen, and the aungels, & all other creatures. Christ hath loued the Churche more than himselfe for whose sake he came downe from heauen into this world, and serued for it xxxiii. yeares, and at the laste suffred bitter death for it, and doth nowe geue vnto it his body for meate, & his bloud for drinke, and after this life he geueth himselfe vnto it for a rewarde. Moreouer he hath committed thys welbeloued Churche to priestes with all the giftes, that is to say the Sacramentes. For the order of priesthood onely hath power to baptise, except it be in necessitie, at whiche tyme it is lawefull for euery man and woman to baptise. Also he alone hath aucthoritie to minister the Sacrament of confirmation. Item, the priest alone hathe power to heare confession, to geue absolution, and to enioyne penaunce, accordynge to this saying of Christ: take the holy Ghost: whose sinnes ye forgeue they are forgeuen them: Iohn. 20. but whose synnes ye do retayne, they are retayned. Itē, he alone hath power to minister the Sacramēt of extreme vnction. Math. 5. &c. In this incomprehensible dignitye God hath singularely honoured them aboue all other men. Ye are that lyght of the worlde, sayth he. For as the worlde shoulde be nothynge without lyght euen so is the Churche nothyng without priestes.

Fiftly, God hath honored thē in this, that he hath streightly charged all men to be obedient vnto them, as vnto him selfe, of what condition or state so euer they be, Luke. 10. as he sayth: He that heareth you, heareth me: and he that despiseth you, despiseth me. Whatsoeuer is not lawefull (sayth Austen) it is the shepheardes office to forbyd, and the duty of the flock, to heare and to obey. Therfore all men muste obey the Priestes euen as Christ, when they commaunde them to faste, to kepe holy day. &c. Therfore the Lorde threatneth them that are disobedient and rebell agaynst the commaundement of Priestes, saying: he that is proude, Deut. 17. and will not obey the commaundement of the Priest, let hym dye the death. An example hereof haue we in Dathan, Nume. 16. Abiron, and Chore, whiche rebelled agaynste Moses and Aaron, and therefore the earth opened, and swalowed them vp quick.

Sixtly, God hath honored them by giuyng them power to bynde and to loosen,The sixte dignitie of priestes. Math. 18. as it is written: Whatsoeuer ye shall binde vpon the earth. &c. This power of binding and losoning is vnderstande one waye of excommunication, whiche is the spirituall swearde: and it is greatly to be feared. An other way this power is to be vnderstand of the absolution of sinnes. Therfore the Bishop whē he maketh priestes, bloweth and breatheth vpon them, saying: Take the holy Ghost. &c.

Seuenthly, Iohn. 20. God hath honored them in that they are called aungels in the scriptures.The seuenth dignitye of priestes. The office of Aungels▪ Therefore sayth Gregory: All that are termed by the name of a priest, are called Aungels. But wherefore are they called aungels. Verelye bicause they haue certayne properties with the angels. First, bicause it is the office of aungels to minister vnto God and vnto men, as the Apostle saith: All Aūgels are ministring spirits. So likewise is it the dutye of priestes to serue God day & night, Hebr. 1. and to minister vnto men, with the Sacramentes. Secondly, bicause an aungell is pure in lyfe: so in lyke maner ought euery priest to be chast and pure in his life and conuersation.To lyue chaste is an Aungelyke lyfe. For to liue chast, is an aungelike life, as Ambrose saith: they that are not maried, nor do mary, are as aungels in earth. Damascen sayth: Abstinence from mariage is the folowyng of aungels. Thyrdly, it is the office of Aungels to enforme and instructe men by good inspiration. So likewise is it the priestes duty to do by the word of god. Fourthly, it is ye duty of aungels to prayse god so likewise are the priestes bounde vnder payne of deadly synne to say eueryday, theyr mattens, prime, and houres, euen • ong. &c. vnto the prayse of God.

The eyght dignitie of Priestes. Eyghtly, God hath honored ye priests in this, that they are in some poyntes like to the most blessed virgine Mary. First, as the most blessed virgin Mary did conceaue thorowe fyue wordes the true body of Christ, Fiat mihi secundum verbum tuum, so likewise the priest thorow fiue words. Luke. 1. Math. 18. Hoc est enim corpus meū maketh the body of Christ. And as immediatlye after the consent of Marye, whole Christe was in her wombe: so likewise out of hande after the wordes of consecration be pronounced by the priest, the bread is turned into the substance of the very body of Christ, secōdly, as the blessed virgine, after she had brought forth Christe, bare hym in her handes, and layde him in the cribe and tooke hym vp agayne: so likewyse the priest after the consecration lifteth vp Christ, and layeth him downe agayne, and beareth hym vnto the sicke, and handleth him with his handes. Thirdly, as the blessed virgine was sāctified in her wombe, Psal. 46. before she conceaued Christ, as it is written: The most high hath sāctified his tabernacle: so in like manner the priest receaueth holye orders, before he cōsecrateth: for he could not consecrate, excepte he were ordered. And therefore a Laye man, be he neuer so holye, can do nothyng in thys matter, althoughe he pronounceth the wordes of consecration.

The ninth dignitie of priestes. Ninthly, God hath honored the priestes aboue Aungels, yea, and somwhat also aboue the dignitie of blessed Mary the virgine.☞ First in the dignitie of keping. For a priest is bound to kepe many soules, as the Byshop is bounde to looke vpon al the diocesse, and the Pope the whole worlde, and the Curate hys parishe, as Bernarde saith: O how worthy kepers are they, which so carefully watche, that they may kepe the soules that are committed vnto them from euerlastyng death. But an Aungell hath but one soule committed vnto hym for to kepe, as Bernarde testifieth: Great is the dignitie of soules, that euery one of them euen from the very tyme of their birth, shoulde haue an aungel appointed for to kepe them. Secondly, in taking and touchyng the body of Christ. The angels doe but see God, Math. 18. The priest maketh God, hādleth God, and cateth God. as it is written: Their aungels see the face of my Father, whiche is in heauen. But in this is the priest greater than the Aūgell: for he doth but see God, but the priest handleth hym, yea and eateth him, which was neuer giuē to any Aungell so to do, but it sufficeth hym to beholde God. Thirdly, in consecratyng the bodye of Christe. And in this point the priest doth not onely excell the Aungels, but also after a certayne manner Marye the Mother of Christ: so that the lessest priest on earth is able to do that, whiche the greatest Aungell in Heauen can not doe. Therfore saith Barnarde: O the dignitie of priestes worthy to be had in great reuerence, in whose handes as in the wombe of the Virgine the Sonne of God is incarnate. Austen also saith: In the consecration of the holye host the whole court of Heauen doth seruice to the priest, yea, and the Lorde of heauen commeth downe vnto him. Likewyse saith Ambrose vpō Luke: Doubt thou not, but that Aungels are there presēt when Christ is present on the altare, & whē he is offered: so yt Christ may well say to euery priest, yt which is writtē in Esay: Esay. 5. What coulde I haue done, more for thee, & haue not done it? Furthermore we must know, that euerye mā is boūd to honour priests, seing ye god himself hath so many & sundry waies garnished & beautified thē with suche & so great honour. But contrary to this do all they, that dishonour priestes: and in this they greuouslye offende God, as Henricus de vrimaria writing vpon the fourth commaundement saith: Wo be vnto them and euerlasting damnation hangeth ouer their heades, that do dishonour priestes, speake euill of them, diffame & backbite them:Against the backbiters of Priests. for they crucifie the Sonne of God againe. For so often as thou backbitest or • laundrest a religious person or priest: so often dost thou put a crowne of thorne vpon Christes head: For they are the head & vpper parte of the Churche militante. So often as thou doest any displeasure vnto them: so often dost thou fasten Christ with nayles to the crosse. So often as thou raylest vpon them: so often dost thou spit Christ in the face. And so often as thou dost euill entreat them, and find faulte either in their speaking or doying: so often dost yu thrust Christ vnto the hart with a speare. God therfore willing to shewe howe greatly he detesteth that synne, hath made it euident with that wonderful punishment and vnwonted paine, whiche Dathan, Abiron and Chore,Num. xvi • suffered, whom the earth dyd swalowe vp quicke, bycause they dyd mysuse the Priestes. Of these thynges aforesayde it euidentlye appeareth, yt priestes euen of dutye ought to bee honoured of all men. In sermonibus discipuli. Germ. iii. Dom. 14. Post. Festum. Trinitatis.

O ye Priestes, which are the buckelars and officers of ye true Salomon, that is to saye, of Iesus Christ, and the chamberlaynes and dispensatoures or stewardes of the mysteryes of God: Consider & marke diligentlye in what degree and dignitye ye are set ouer all the goodes of the Lorde.☜ What could God doe more for the Priestes than to geue them power for to make hymselfe, to handle hym, to eate hym, & to geue him to other? Therefore remēber your selues, and consider well ye noble priuilege of your dignitye.

Althoughe glasse bee made of vyle matter and stuffe,A similitude to set forth ye dignitie of priestes. yet is it reproued & founde to be more clere than golde and siluer, so likewise euery priest, be he neuer so great and greuous a sinner, yet doth he farre excell al other creatures, both Kinges and Princes & is of greater dignitie than al ye creatures yt are. Ye are (sayeth S. Peter speakyng to priestes) a chosen generation,i. Peter. ii a royall priesthoode, an holy nation, a wonne people, not only of a temporal election but also of an eternall predestination.

O the worshipful dignitie of priests, if ye liue worthily and priestlike, within whose handes as in the Virgines wombe the sonne of God is incarnate and made man. O heauenly mysterye, which ye father and ye sonne, and ye holy ghoste doth so maruelouslye worke by you, yt in one and in the same moment the same God, whiche sitteth & ruleth in heauen, is a sacrifice in your hands. The heauen wondreth at so noble a priuilege: the earth marueleth: man is greatly astonied: hell quaketh for feare the deuell trembleth and shaketh all yt is on hym: the Aungelike highnesse is in great admiration. What then shall I priest geue agayne vnto the Lorde, for all thinges that he hath geuen me? As for an example: He that hath made me, hath geuen me power to make hym: yea he that made me without me, is made by the meanes of me, &c. Consider therefore (O ye Priestes) the maruelous dignitie of your excellencye,☜ that God hath not onely ordained you before al other people, but he hath also made you passing all other creatures which he hath created vnto the prayse and glorye of his name, &c.

Sauyng ye Aungels reuerence whose number is infinite: I say playnly, that ye are greater than Aungells, and doe farre excell their dignitye largo modo loquendo. For to whiche of the Aungels hath God geuen that, whiche he hath geuen to the priest? Math, xvi I meane. Whatsoeuer ye bynde on earth, shal be bounde also in heauen. Note: there are two keyes, that is to say, of knowledge and of power, geuen of the Lord to blessed Peter and to other men: not to al mē, but to Priestes alone, and to their successoures.Of forgeuing sinnes For althoughe God alone forgeue synne, yet neuer or verye seldome dothe he forgeue synne withoute his ministers, that is to say, Priestes. Whiche thyng may be proued by the Lepers, to whome, when the Lorde had healed them, he sald: Go: shewe your selues to the priestes, and humbly obey them. And whyle they were goyng, they were made cleane. It maye also bee proued by Lazarus, whom when the Lorde had raysed vp; he sayd to hys Disciples: Luke. xvi. Iohn. xi. Loose hym and let hym go. But wherfore dyd not the Lorde hymselfe loosen hym from yt knots of the byndings, which had losoned hym frō ye bondes of death? And wherfore dyd he not commaunde Mary and Martha hys systers to loose him or hys kynnesfolke the Iewes, whiche were nerer vnto hym by the course of nature, than the Disciples of ye Lord? Verelye to declare manifestlye and to proue playnly that the power to loose and to bynde is geuen of the Lorde to priestes alone. Beholde, how great the goodnesse of God, and the worthinesse of priestes, is. For the Lorde himselfe worketh good somtime euen by them ye are euell: and that to thys ende, bycause the keyes of the Churche should not be despised or set at nought of the faythfull. For although priestes sometime haue not thys power ex merito: yet haue they it ex officio dignitatis. And if any priest • e vnworthye (which god forbid) yt hurteth hymselfe: it hyndreth thee nothyng at all. Beholde, what greate power is geuen to you priestes, For your tounges are made the keyes of heauen. O how great dignitie,Priestes i • 〈◊〉 incōparable. saith Bernard, hath god geuen to you? How great and excellent is ye prerogatiue of ye priestes order? He hath preferred you aboue the Kynges of ye earth: He hath exalted thys order of priestes aboue all men: Yea as I may speake more highly, he hath preferred you before Aungells thrones and powers. Hebr. ii. For as he toke not Aungels but Abrahams sede to bryng to passe redemption: so lykewyse hath he committed ye consecration of his body and bloude, not to Aungells, but to men, that is to saye, to priestes only.

Seing then, yt a priest is of so greate dignitie, yt he is the maker of hys maker: him to destroy or to condemne, it is not conuenient, &c.

This is a very heauenly priuilege, this is an exceding great glory, this is a grace excelling all grace: a priest to holde God in hys hands. We beleue & are thorowly perswaded, yt the celebration of so noble a mysterye is committed to none of the Aungels, to none of the Archeaungels, nor to any other heauenly spirites, but to your order onely, &c. For on the altare thorowe the mouthe and the handes of ye priestes, the bodye of Christ is made, euen that very bodye, whiche is on the right hand of God, &c.

O ye priestes howe greate a thing is this, that at the lifting vp of your handes, Kynges bowe down their heades, yea Kings and Queenes offer giftes to you. All the Churche or congregation confesseth & calleth you fathers, and desireth you to praye for them, &c.

O the worshipfull holynesse of priestes handes. O blessed and happie exercise. O the true ioye of the worlde, where lowe things ar ioyned to ye most high thinges,The Massing priest is here called Christ. • , Pet. ii. when Christ handleth Christ, ye priest, ye sonne of God. Thou hast a delight to be with the sonnes of men. Therefore sayth Peter, speakyng of priests: ye are a chosen generation, a royall Priesthoode, an holy Nation, a wonne people, &c.

O ye priests consider the excellencye of your moste noble dignitye: For the lord hath enriched & beautified you before al other his creatures. Verely priestes ar worthy to be honoured, seing ye the Lord hath geuē vnto thē passing al other, so greate grace and honoure in the worlde.

Ex lib cui titulus est. Stella Clericorum.

Of the ceremonies of the popyshe Churche. Of holy water.

POpe Alexander the fyrst (as ye papistes fayne) ordayned water mingled with salte to bee halowed,Holi water & afterward sprinckled vpon the people, to put away their sinnes, and to make thē holy and pure: He also commaunded, yt it shoulde bee kept both in churches and in houses to chase and dryue away deuills and wicked spirites,The verts of holy water. not onely oute of houses wher mēdwel, but also out of ye hearts of the faythfull: as though fayth and ye deuel could dwel together in one heart In the yere, &c. 110. Grat. Plat. Sabel. Lib. Concil. D. Barns. P • antal.

The wordes of pope Alexanders canon ar these.Blasphemye agaīst the bloude of Christ. We blesse ye water mingled with salte for thys purpose, that all that bee sprinckled therewith, may bee made holy and pure: whiche thyng we commaunde all Priestes lykewyse to doe. Leuit. xvi. For sayeth he, if the ashes of an heyfer sprinckled, made holy and clensed the people from veniall synnes: Muche more water sprynckled wyth salte, and halowed with holye prayers, doth sanctifye, make holye, and clense the people from veniall synnes. liii. Reg. ii.

And if the salte being sprynckled by Helizeus, the barennesse of the • water was healed: Howe muche more salte being halowed with Godlye prayers, taketh awaye the barennesse of such thynges as appertayne to man, and sanctifyeth and pourgeth them yt are defiled, and multiplyeth suche goodes as we haue nede of, and turneth away ye disceates of the deuill, and defendeth men from al naughty and wicked fansies, &c. De conse. Dist. 3. Cap. Aquam sale conspersam. Lib. Concil.

Is not this good stuffe? is not this worthy to be called gods seruice? Oughte not ye people to ryse vp & make curtesy to the Popyshe shauelynge, when he sprinckleth thē with water of so great vertue? Are not the scriptures here wel applied? Doth not this ceremony make Christ Iacke out of office, with all hys workes and merites? God haue mercy on vs, and shortly confoūd Antichrist.

Guilihelmus Durādus sayth, In • at. di. off. yt the holy water hath deserued to haue of God so great vertue, that as outwardly it washe • h the body from filthynesse: so inwardly clēseth the soules from sinnes. O blasphemye intollerable. This is ye goodly Godlye Catholyke doctrine, wherwith the vngoodly vngodly Papistes infecte the mindes of such Christians, as are simple and light of belief, yea, wherwith they caste the soules of all suche, as put their confidence and trust in these pylde, begarly, and lousy ceremonyes, into euerlastyng damnation. And yet must they be called laudable ceremonies, well worthy (and God will.) to be frequented and vsed in the Churche of Christ. And the teachers of thys doctrine, & the ministers of these ceremonies must alone be coūted worthy to beare office in the Church, to be reputed and taken for the only pyllars of our mother holy Churche, to be had in estimation aboue all men, and to be reuerenced as Gods of all men: and so many as be of contrarye opinion,☞ teaching that our whole saluation commeth only from God thorowe fayth in the bloude of Christ, must be adiudged seditious persons, sowers of discorde, authors of new learning, teachers of straūge doctrine,How the ceremonye of holy water came first into the church. and heretikes. But as I may by coniecture speake my minde cōcerning this ceremonie: I thinke verelye, that as the ceremony of dealing holy bread on the Sondayes (wherof we shal hereafter speake) was ordained of ye fathers of Christs Church at that time, to put the people in remembraunce of Christes body breakyng: so lykewise at the same time was this ceremony of water sprinckling brought into the Churche to put the people in remembraunce of Christes bloud sheadyng on the altare of the Crosse for their sinnes. But as the papistes in processe of time lost the signification of holy bread, & of al other ceremonies, & therfore ioyned vnto the certain doctrines of error & false faith, so likewise haue thei done in ye ceremonie of holy water. They not knowing the cause of the first instititution, haue fayned the holy water, as they cal it, to be of such and so greate vertue,The manifolde vertues of holy water. might, and power, that it is able to put away sinne, to geue health both of minde & body, to make so many holy and pure, as be sprinckled with it, to geue abundaunce of thynges, to dryue awaye deuils, to chase awaye all the power of our ghostly enemye, yea and to plucke him vp by the rootes and vtterly to destroy him with all his Apostatike aungels, to put backe diseases, to expell all corrupte and pestilente ayres, to dispatche all ye guyles, subtilties, sleyghtes and disceates of the lurkyng enemye, • o banyshe al thynges that be contratye to the healthe, prosperitye, and quietnesse of all such, as dwel in ye houses where it is sprinckled, to geue securitie of hope, corroboratiō & strengthning of faith, to bring the holy ghost, & at the laste what not? Are not all these things read in their exorcismes & coniuratiōs of their bewitched & salted water as we haue tofore hearde, and in other Popishe treatyses?

Reade we not these wordes in their Popish primare, which we are taught & commaūded to say, whē we sprinckle our selues with ye water in the Church porche, before we enter into ye Church.

Aqua benedicta sit mihi salus • vita. Praesta mihi domine per hanc creaturam aspertionis aquae, sanitatem mentis, integritatem corporis, tutelam salutis, securitatem spei, corroborationem fidei nūc & in futuro. Whiche is thus Englished.

The blessed water mought be vnto me health and life. Graunt me, O Lord, by thys creature of the sprincklyng of water, health of mynde, wholenesse of body, defence of health, safegarde of hope, strengthnynge of faith, now and in tyme to come.

And bicause this their dreame should be of the more credit: they haue fathered those their lyes, as they do many other, of an auncient Byshop of Rome, called Alexander the first, whiche liued. In ye yere. &c. 119. And here mayest thou see, what a lying generatiō the Papists are, as I maye speake nothyng of their pestilent and abhominable doctrine.

Of Holy Bread.

THe vse among the Christians was firste of all,The communiō daylye. yt so many as came together into the church dayly for to pray, and to heare the worde of God: the same should also dayly receaue together the holye communion of the body & bloud of Christ. But when the multitude that professed Christ began to encrease, and waxed very great, so that that order could not conueniently be obserued & kepte: the auncient fathers of Christes church made a decree, ye all ye Christians shuld communicate on the Sondayes together, and be no more bounde vnto the dayly communiō,The cōmunion euery Sonday. as they to fore were. And here of commeth thys sentence of S. Austen: Dayly to cōmunicate I neyther cōmende, nor discommend: but on the Sōdaies to receaue ye communion, I would coūcell all men. Whē this receauyng of the communiō euery Sonday was not done with such deuotion, sobernesse, and grauitie, as it ought to haue bene, but thorowe that often cō ming vnto it much dissolution & lightnesse was shewed of diuerse people: the Elders of Christes Church thought it mete for yt present tyme to take awaye the custome of receauing the communion euery Sonday,The Communion at Easter onlye. & to appoint, that the Christians should receaue the communion together thrice in the yeare, yt is to say, at Easter, at Witsontyde, and at the feaste of Christes natiuitie. But when this order also was not duly and reuerently obserued: it was iudged and thought mete, that the people shoulde commonly receaue the Lordes Supper but once in the yeare, that is to say, at Easter: and that in the stead therof, bicause the remembraūce of Christs passion and death should not be forgotten nor his blessed body breaking and precious bloud sheadyng fall from the remembraunce of the people,Howe the ceremonye of holye bread came firste into ye Churche. whiche is preached, declared, and set forth to the faythful at the Lordes supper by breaking and eating the bread, and by pouring out & by drinkyng the wine: The Fathers of Christes Church instituted the ceremonies of holy bread and holy water, to put the people in remēbraūce of Christes body breakyng,☞ and bloude sheding: y• as they see the bread, whiche is distributed euery Sonday of the minister broken on many peces: so they should set before the eyes of their mind the breaking of Christs body on the altare of the Crosse for the remission of their sinnes: again, that as they see the water sprinckled abrode: so they should remēber, that Christes bloud was shed for them on the Crosse, by the effusion and sheading wherof, they be purged, clensed, and purified from al filthinesse of sinne & iniquitie, & by thys meanes addresse themselues to be thankefull to God the Father for so inestimable and excedyng greate benefites giuen vnto them in the death of his Sonne.The significations of the ceremonies were taught the people in times past. And these ceremonies of holy bread and holy water at that tyme were not onely ministred to ye people of the Godly Pastors, but it was also euerye Sondaye preached and declared vnto thē, what the ceremonies signified, and wherefore they were instituted of the rulers of Christes church, euē to put thē in remēbraunce of Christes body breakyng and bloud sheadyng on ye altare of the Crosse for the remission & forgiuenesse of their sinnes. And it is not to be doubted, but the Godly Ministers in those dayes did with sorowfull hearts minister those ceremonies to the people, seyng that they for their vnthankefulnesse & dissolution of lyfe, were depriued of the holy communion of Christs body and bloud, and fedde with ceremonies of mans inuention: and dyd lykewise diligently exhort the people so to frame their liues according to the rule of Gods worde, that the Elders of Christes Churche seyng their repentaunce and amendement of life, might thereby be occasioned to restore vnto them the holy and blessed communion, which is the partaking of the body and bloud of Christ.1. Cor. 10. Thus were the ceremonies not altogether vnprofitable to the people of yt age. But it is in these our dayes farre otherwise. For the ceremonies in the Popish Churches are stil retained: but who knoweth the signification and meanyng of thē. The bread is euery Sonday distributed, and the water sprinckled: but howe ofte is the death of Christe preached? But as touching ye ceremonye of holy bread, wherof we now speake, it is become a vayne tradition and vtterly vnprofytable, yea wicked and abhominable, as all other popyshe ceremonyes are lykewise.The abuse of holy bread. For where as it was instituted to put the people in remembraūce of Christes body breakyng the priestes deale it vnto thys ende, yt the people eating thereof, shuld beleue to receaue health and saluation both of body and soule. For these are the wordes, which they vse in halowing the bread, as they terme it, takyng vpon them by thys meanes to make the creatures of God more holy, than euer God made them, Benedic domine hanc creaturam panis, qui benedixisti quin que pan • s in deserto, vt omnes gustantes ex his, recipeant tam corporis quā animae sanitatem. That is to say. Blesse, O Lorde, thys creature of bread, which didst blesse fyue Loaues in the wildernesse, that al that taste of them, may receaue healthe both of body and soule.

What other thyng is thys, than to attribute the vertue of oure saluation to a pylde & beggarly ceremony, which alone commeth of ye meere mercye and gracious goodnesse of God to al men, that repent and beleue in Christ Iesu hys onely begotten Sonne, and oure alone Sauioure • If we maye obtayne health both of bodye and soule by their be witched bread: then was Christ promised, geuen, conceaued, borne circumcised, persecuted, and put to death for oure synnes in vayne: yea, then was Christ without cause made of God the Father vnto vs, wisedome and righteousnesse, and sanctifying, and redemption, yt as it is written. He that reioyceth, shoulde reioyce in the Lorde.i. Cor. i. We knowe, sayth the Apostle, yt man is not iustifyed by the workes of the law, but by the fayth of Iesu Christ: Gala, ii. and wee haue beleued in Christ Iesu, that wee myght be iustifyed by ye faith of Christ, and not by the workes of the lawe, bicause no fleshe shall be iustifyed by the workes of the law. If we be not iustifyed by the workes of that lawe, which God hymselfe commaunded:☞ shall we hope to bee made ryghteous by the obseruaunces of mennes triflyng traditions, croked constitutions, idle inuentions, drousye dreames, fonde fantasyes, antichristian actes, deuilysh decrees, 〈◊〉 O blasphemous Papistes.

Of Procession.

POpe Agapetus the fyrst commaunded the people to goe procession solemnely on sondayes & other feastiual daies.Procession In the yeare, &c. 533. Platina. Polyd. D. Barnes. &.

Guilielmus Durandus writeth, that when the people goe a Procession,Why they rynge the bels at procession. the Belles are ronge to thys ende, euen to make the deuills afrayde, and to chase them awaye. For sayeth he, the deuills are wonderfully afrayde, when they heare the trompettes of the church militaunt, I meane the Belles: euen as a Tyraunte is greatlye afrayde, when he heareth in hys owne land the trompets of some myghtye Kyng that is his enemye.Why they ring in any great tempeste. And thys is also the cause, why the church, when there is any great tempest, ringeth the Belles, yt the deuills hearyng the trompets of ye euerlasting King, shuld be afrayde, and trudge away, and cause no more tempestes to aryse, &c. Rat. di. off.

Of Sensing.

Sensyng.POpe Leo the thyrde brought Sensing into the church. In the yeare, &c. 796. Pol. D. Barns. Pantal.

Of Candles bearing on Candelmassedaye.

Candles bearyng.POpe Sergius, otherwise called, Pope Swinesnoute, cōmaunded, yt al the people shuld go on procession vpon Candelmasse day, and cary candels about with them brenning in their handes. In the yeare. &c. 684. Durand. G. Achilles. Howe thys candle bearyng on candlemasse day came first vp,The beginning of cā dels bearyng on cā de • masday. yt author of our english festiual declareth on thys māner. Somtyme sayeth he, when the Romaines by greate myght and royall power conquered all the worlde (for they had great dominion) they were so proude, yt they forgat God, & made them diuerse Gods after their own luste. And so among al, they had a God yt they called Mars, that had beene to fore a notable Knight in battayle. And so they prayed to hym for helpe: and for that they woulde spede yt better of this Knyght, the people prayed & dyd great worship to his mother, yt was called Februa, after whiche woman muche people haue opinion, that ye moneth February is called. Wherfore ye second day of thys moneth is candlemasseday. The Romaines thys nyghte went aboute the citie of Rome wyth Torches & Candles brennyng in worship of thys woman Februa, for hope to haue ye more helpe and succoure of her sonne Mars. Then was there a Pope, yt was called Sergius, and whē he sawe Christen people drawe to thys false Maumetrye and vntrue beliefe: He thought to vndoe thys foule vse and custome, and turne it into Gods worship and our Ladyes, & gaue cōmaundement, yt all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship yt they dyd to thys woman Februa, & doe worship to our lady & to her sonne our Lord Iesu Christ. So yt now this feast is solemnely halowed thorowe al Christendome. And euery Christen man and woman of couenable age is bounde to come to church, and offer vp their candles as though they were bodily with our Ladye, hopyng for this reuerence & worship yt they do to our Ladye, to haue a greate rewarde in heauen, and of her sonne our lord Iesu Christ: and so they may be syker, and it be done in cleane lyfe and with good deuotion, &c.

Of Ashes sprincklyng.

Ashes sprinkling.POpe Gregory the fyrst ordained, yt the people on Ashe wednisday shuld be sprinckled with halowed Ashes, to put thē in remembraunce, yt they are but earth, duste and Ashes, In the yeare, &c. 590. Anselmus Ryd.

Of Palmes bearyng.

POpe Gregorye the fyrst also appoynted,Palmes bearyng. yt Palmes shoulde bee borne aboute in procession on Palme Sonday. Ansel. Ryd.

Of halowing Palmes, Ashes, Candles, &c.

POpe Gregorye the fyrste in lyke manner deuised the halowing of Palmes,Palmes halowing. &c. Ashes, Candles, &c. Durand, Antonin.

Of Crepyng to the Crosse.

POpe Gregorye the fyrst likewyse broughte into the Churche,Crosse crepyng. the Crepyng vnto the Crosse. Sigesb. Antoninus.

Of the halowing of the Paschal.

POpe Zozimus ordayned,The Paschal taper? that the Paschall Taper shoulde be halowed on Easter euen, and set vp in euery paryshe church. In ye yere, of oure Lorde. 414. Isidor. Volat. Platina. D. Barns.

Some make Pope Theodorus author of it, which liued about the yere of our Lorde. 613. Chron. Fasciculus. Temporum. Durandus.

Guilielmus Durandus sayeth ye Saincte Ambrose made the benediction or prayer, wherewith the Paschall Taper is halowed on Easter euen. He sayeth moreouēr, that Augustinus and Petrus Diaconus the Monke, made also other benedictions, whiche are not in vse. Rat. di. offi.

Of Oyle and Creame, and of the halowing of the same.

POpe Clement the fyrst brought fyrst of all the Oyle & Creame into the Church.Oyle and Creame, In the yere of our Lord, .92.

Some attribute this ceremonye to Pope Siluester the fyrst. In the yere, &c. 315. Chron. Lib. Concil.

Halowing of Oyle & Creame.Pope Fabian ordayned, yt the Oyle and Creame, which are vsed to be kept in the Chrismatorye for sundrye purposes and vses, should be renued euery Maundye Thursdaye, and yt the olde shuld be brent. For saith he, it is a new sacrament, & therefore must it alwaies be renued, and the olde brent. De conse. Dist. 3. Cap. In literis. Plat. Volat. Fascicu. Temp. Polyd..

Pope Siluester the fyrst gaue straight charge,Worke for the Bishop yt neither deacō nor priest shuld presume to halow Oyle and Creame, but only the Byshop. In the yeare, &c. 315. Lib Concil.

Pope Anastasius the fyrst commaunded, that so soone as the Byshop hath halowed the Oyle and Creame, either the Subdeacons or the Deacons with all expedition should carrye it vnto all the Churches thorowe out the diocesse that it may be in a readinesse agaynste Easter day. In the yeare of our Lorde. 404. Lib. Concil. Chron.

Of the Fire on Easter euen, and of the Halowing therof.

POpe Zozimus ordayned not only ye Paschall Taper to be halowed on Easter euen,Easter euē fire and the halowynge thereof. but also that a Fire shoulde be made in euerye Churche on that day, and halowed: againe, that the Paschal should be lightned with the flame of that Fyre, and al other candles in the Churche. In the yeare. &c. Chron. Germ.

Of Halowing the Fonte on Easter euen.

POpe Pius the firste brought in the halowing of ye Fonte.Fonte halowyng. In the yere &c. 147. Plat. Sabell.

Pope Leo, Pope Damasus, and S. Ambrose added the Exorcismes or coniurations,Solēnities about fonte halowinge. and the benedictions or blessings, with the other solemnities that be vsed at ye halowing of the Fonte, as droppyng the candle into it, the priestes breathing into it, the deuiding and casting out of ye water. &c. Chron. Germ. Guil. Durand. in. Rat. di. off.

Of halowing new Frutes.

Halowyng of newe fruites.POpe Eutichianus decreed, that all new frutes, but specially Beanes & Grapes shuld be blessed, cōsecrated and halowed vpon the altare. In the yere. &c. 276. plat. polid. D. Bar • s.

Of Fasting.

Aduēt fast. Lent fast. SAint Peter the Apostle of Christ, & first Pope of Rome, (as the Papistes fayne) where he lyued by the space of xxv. yeares and reygned the great and high Byshop, ordayned, that both Aduent and Lent shoulde be solemnely & deuoutly fasted of all christen people in the remembraunce of the first and seconde comming of our Lord Iesu. In the yeare of our Lord. 36. Ioā. Laziar. Chron. Angl. Durand.

Of Lent. Note. Guilihelmus Durandus sayth, that after the mind of S. Gregory de consecrat. dist. • . Lent is counted to begynne on the firste Sondaye in Lent, and to ende easter euen: whiche tyme sayth he, containeth xlii. dayes: of the which take away the sixe Sondayes, & so there remayne onelye, 36. dayes. Therefore that the number of forty dayes, whiche Christe fasted, might be perfited, the aforesayd Pope Gregory added and put to Lent foure dayes of the weeke that go before, that is to saye, Wednesday, Thursdaye, Frydaye and Saterdaye. De consecra. dist. 5. Quadragesima. Durand. in Rat. di off.

Telesphorus (as other affirme: whiche I thinke to be more true) appoynted firste of all, Lent to be fasted before Easter. And he moreouer added an other weeke to it, whiche is commonlye called Quinquagesima. This weeke he cō maunded the priestes to fast more than the laytye: bicause they, whiche ought to be holier than the reaste, shoulde in this ordinarye faste shewe more abstistinence than other. In the yere of our Lord. 139. Lib. Concil. Euseb. Sabell. Polid. D. Barnes.

In a certain Sinode holdē at Nice it was ordained, that the fasting of Lent which before endured from the sixt day of Ianuarye vnto the sixtenth daye of February should begyn and ende, as it is now vsed. Chron. Ranulphus. Cest.

Lent first fasted in Englande. Carcombertus king of Englande was the first, that commaunded the inhabitantes of England to fast Lent, about the yeare of oure Lorde. 645. Sigeb. in Chron. Pantal.

Lent thursdayes fasted.Pope Gregory the second made a decree, that christen men should fast also on the thursdayes in Lent, which was neuer vsed afore: and that there should be solemne massing also on those daies in Churches.One Pope againste an other. But Pope Melchiades ordayned, that no man shoulde faste the Thursday, no more than the Sonday. For sayth he, as the sonday was solēne bicause of the resurrection of the Lord: so lykewise ought thursdaye to be bicause on that day Christ instituted his supper, and ascended into heauen. In the yeare of our Lord. 729. Sigebertus in Chron. Guil. Durand. Pantal.

Wednesday, Fridai & saterdaye fast •• .

Reasons why we ought not to fast the Sōdaies & thur • dayes

Pope Siluester the firste ordayned, that Wednesday, Fryday, and Saterday should be fasted euery weeke thorow out the yeare. As for Sondayes & thursdayes, he woulde haue them be kept merely holy with double feast (as they vse to say) in holy kitchin. For on the sondaye, sayth he, t • e Lorde Iesus rose vp from death to lyfe and on the Thursday he ascended into heauen: he instituted the Sacrament of his body, and made the holy creame. In the yere of our Lord. 315. Bergom.

Pope Gregory the seuenth renewed the saterday fast and commaūded,Saterdaye faste renewed. that there should be no fleshe eaten of Christians that daye. In the yeare. &c. 1073. Plat. Volat. Nauclerus. Ioannes Stella de consec. dist. 5. ca • . Quia dies Sabathi.

Many attribute the Saterday fast to Pope Innocent, Reasons why we ought not to faste the Saterday. the firste. In the yeare. &c. 408. Grat. Sabel. Fasci. Temp. Pantal. And Pope Innocentes reason, why men should fast the saterday is this: First bicause on that daye Christ lay buried in the Sepulchre. Secondely, bicause his disciples for verye sorowe fasted that day. Lib. Concil. Chron. Chronicarum. Alb. Crantzius.

Notwithstandynge Guilihelmus Durandus, Reasons why we ought not to faste on saterdayes in Lent. saith, that Pope Innocent, made a constitution, yt the saterdaye in Lent should not be fasted, bicause the Lorde rested in the sepulchre on the saterday, • or a token of the quietnesse and reast, that we shall hereafter haue: wherein •• in the Festiualle on this manner.The doctrine on the Festiuall dayes concerning Imbring dayes. Good frēdes, this weeke ye shall haue Imber dayes, that is, Wednesday, Friday, and Saterday: the which dayes Calixtus the Pope ordayned foure times in ye yeare, to all that be of conuenable age to fast for certayne causes, as ye shall heare. Our olde fathers fasted foure times in the yeare, agaynste foure high and solemne feastes: and if we will shewe vs good children, we must fast, and folow the same rule that they vsed. And therfore we fast foure times. First in march The secōd at Whitsontyde. The third betwene haruest & seedetyme. And the fourth before Christmasse. Marche is a time that drieth vp the moysture that is in the earth. Wherefore we fast that time to drie the earth of our body of the humours that be noyous to the bodye and to the soule. For that tyme the humours of letchery tempteth a mā most of any time of the yeare. Also we do fast at Whitsontyde, to get grace of the holy Ghost, that we may be in loue and charitie to God, and to all the worlde▪ Charitas cooperit multitudinem peccatorum Charitie couereth the multitude of sinnes. Also we must faste for to haue meekenesse in oure heartes, and to put awaye all pride yt renueth within vs. i. Pe, iiii. Also we faste betwene haruest and sede time for to haue grace to gather frutes of good workes into the house of oure conscience, and so by ensample of good liuing among the people, that we bee common with both ryche and poore. Also we faste in winter for to slea all stinckyng weedes of sinne and of foule earth and fleshly lustes, yt maketh good Angells & good people to withdrawe them from vs. For ryghte as a nettle brenneth roses and other flowers that growe nie him. In the same wyse a vicious man or woman styrreth and setteth on fyre them yt bene in his companye. And for these causes we faste foure times in the yeare, & euery tyme three dayes, ye betokeneth three speciall vertues that helpeth a man to grace, yt is fasting, deuoute praying, and almesse dede doing.Whye they be called Imber dayes. And by opiniō of much people these daies bene called Imber daies bicause yt our elder Fathers would on these dayes eate no breade but cakes made vnder ashes: So yt by the eatyng of yt thei reduced into their minde that they were but ashes, and so shoulde turne agayne, and wiste not how sone: and by that tourned away from all delicious meates and drinkes and tooke none heede, but yt they had easye sustenaunce. This caused them to thynke on death, and y• wil cause a man to desire no more thā him nedeth, and to abstayne hymselfe frō al manner of bodily lusts, & to encrease in vertues, wherby we may come to euerlasting blesse.

And at a councell holden at Magonce it was decreed, yt when those Imberdayes come, they shoulde bee fasted of all people, and that they shoulde on those daies come deuoutly vnto church and heare Masse, and geue themselues to prayer and deuotion. Libro. Concil.

Apostles euens fastedPope Innocent the thyrde made a decree, that all the Apostles euens should be fasted, excepte the euens of Phillip and Iacob and of Iohn the Euangeliste. In the yere, &c. 1195. Lib. 3. accretal. Gregorij. Cap. 2. de obseruatione ieiunij. Chron. Germani.

The same pope also appoynted, that the euen of Mathias shoulde also bee fasted as one of ye Apostles euens: and yt if the daye of Mathias be on the monday, S Mathias even faste • ye euen shall be fasted on the saterday, and not on the sonday. Ibidem.

Pope Vrban the syxt commaunded ye the euens of these feasts of our Lady,Our ladies euēs fasted yt is to say, the visitation, ye assumption & natiuitye, should be fasted. In the yere, &c. 1371. Lib. Concil. Chron. Germ.

Pope Boniface the fyrst ordayned,Saintes euens fasted ye saints euens shuld be solemnely fasted In the yeare. &c. 425.

The same ordinaunce is also ascribed to pope Gregorye ye second Chron Germa.

Pope Honorius the thirde made a decree,Fleshe eating on Christmasse day howsoeuer it falleth. yt if ye feast of ye natiuitye of Christ, chaunce to fall vpon the Friday, yet it shall be lawful for al men to eate flesh, on that day, excepte it be suche as haue vowed to the contrary. In the yere, &c. 1214. Lib, 3. decret. Gregorij. de obseruatione ieiunij.

Pope Gregory the fyrst cōmaunded, yt neyther fleshe,Fleshe & al white meates forbidden ou fasting daye • nor any thyng yt hath affinitye with fleshe, as Chese, Milke, Egges, &c, shoulde bee eaten on suche dayes, as are appoynted to bee fasted. In the yeare. &c. 560. Grat. Pol. Pantale.

Fastes cō maūded by ye priestes ar to be obserued.Pope Eusebius made a lawe, yt all suche feastes as are commaunded of priests in the Church to be fasted shuld in no condition bee broken, excepte necessitie compell any man to the contrarye. In the yeare, &c. 309. Lib. Concil. Chron. Germ.

What kind of people be free frō the law of fastyng.In the festiuall we reade, that these sortes of people be priuileged and exempted from the lawe of fastyng: that is to say, Children yt bene within age. Women yt bee with childe. Olde people yt bene myghtlesse, weake, and impotente. And finally, labouryng people, as pilgrimes, and like people, those that the lawe dispenseth with, vppon theyre conscience. Dominica prima in quadragesima.

In the Councell Gangrense it was decreed, yt if any person of presumption woulde despyse to faste suche dayes as were cōmaunded of holy churche, he shuld be excommunicate and be taken of the Christen congregation as an Ethnike and Publicane. Libro. Concil. Barthol. Carrantz.

The Popes decrees affirme playnly (as Guilielmus Durandus testifyeth) that whosoeuer eateth any thyng beefore Masse bee done on suche dayes as are appoynted by holy church to be fasted, the same committeth deadly synne. In Rat. di. off, Lib. Concil.

In the Councell Braccarense it was agreed, yt al the Apostles euens shoulde be fasted, excepte the euens of these Apostles Phillip and Iacob and Iohn the Euangeliste, as we to fore heard oute of the decree of Pope Innocent ye thyrde. For the feast of Phillip and Iacob, is betwene Easter and Witsontide, which is a tyme of ioye and gladnesse, & therfore is there no fastyng, accordyng to thys old rule, Inter Pen et Pa • non est Dirige, ne que fasting day. And ye feast of • . Iohn the Euangelist is at Christmasse, whē men muste make good cheere, and bee frolyke and mery. Guilielmus. Durandus. Lib. Concil.

The Councell Chalcedonense made a decree,No meate til euensōg be done on fastyng dayes. yt they should be counted by no meanes to faste, which taste any meate or drinke, before euenyng prayer bee done. Lib. Concil.

Iacobus de Voragine in his boke entituled Historia Longobardica, sheweth a reason,Of Imbring daies Note. whye the Imberdayes bee rather fasted on the Wednisday, Friday, and Saterdaye, than on the Mondaye, Tuesday and Thursday. For saith he, the Lorde Iesus was betrayde of Iudas on the Wednisday. And on ye Fridaye he was crucified. And on the Saterday following, he lay in hys sepulchre: and the Apostles were very sadde for the death of their Lorde.

Of Holy dayes, and of Feastes of Sainctes with such like.

Easter day POpe Pius the fyrst ordayned yt Easter daye shoulde be celebrated and kept holy euer on the Sondaye. In the yere of our Lorde. 147. Libro. Concil. Polyd. D. Barns, Pantal.

Pope Gregory the fyrst approued and allowed the feast of the Trinitie:Trinitie Sonday. which Pope Alexander woulde by no meanes admit. For, sayth he, as there ought to be no feast of ye Vnitie: no more oughte there to be any feast of the Trinitie. In the yeare, &c. 590. Guilielmus. Durandus.

Pope Vrban the fourth ordained the feast of the Sacramente of the Altare,The feast of Corpus Christi. otherwyse called, The feaste of Corpus Christi, with pardons and indulgences greate plentye, to allure the foolyshe and simple people to commit spiritual whoredome with that Sacrament by adoryng and worshipping it as theyre God, Maker and Sauioure: and willed it to bee kepte holy the Thursdaye after Trinitie Sonday. In the yeare, &c. 1254. Christianus. Massaeus. Ioan. Stella. Polyd. Pantal.

The beginning of thys feaste was thys In the countrey of the Leodicenses there was a certayne Recluse or Anckresse called Eua, whiche of a vayne, foolyshe, and superstitious deuotion and loue towarde the Sacramente of the altare,The beginning of the feast of Corpus Christi as they terme it, procured thorowe earneste sute of Pope Vrban the fourthe, that the Sacramente of the Altare, commonly called Corpus Christi, might also haue a feast and holy day, being as wel worthye as the Gallowe tree or crosse yt Christ was hāged on, which was alredy celebrated in the Church: and yt the same feaste of Corpus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde. Pope Vrban being an holy and deuoute Father, doubte ye not, consideryng the greate deuotion, earneste zeale and Godlye mynde of thys holy and religious woman, accomplyshed fo • le graciouslye her tender requeste, and dyd not onely ordayne that thys feast of Corpus Christi shuld be kept holy, but he also graunted plenarye Indulgence, and large pardon to so many as eyther do say or heare the seruice belonging to yt feast which Thomas Aquinas the Blacke fryer made, Arnoldus Bostius. Guili. Durand. Chron.

Before that time there was no such feaste knowen in the church of Christ. But thys is moste certayne that thorowe thys feaste greate Idolatrye and muche spirituall whoredome is daylye cōmitted with the Masse bredde in all those places, where the true doctryne of the sacrament is not knowen. Pope Innocent ye thyrde, sayth Theodorus Bibliander in the Councell Lateranense, placed ye fond fansye of Monke Lanfranke concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie. In the yeare. &c. 1215. And bicause nothing should want to the worshippynge of the newe founde God of bread and wine: and that the bishop of Rome myght haue his God Mazin, as Aaron with the idolatrous Israelites had the goldē Calfe in the wildernesse: Pope Vrban the fourthe ordayned the feast of Corpus Chr • sti with large pardons. Concil. sa • , dom.

Of this feast we read in the English festiuall on this maner.The doctrine of the festiual concerning the feaste of Corpus Christi. Good frendes, ye shall vnderstand, that this day is an highe and solemne feast in holy church and is the feast of Corpus Christi: It is the feast of our Lordes owne body the whiche is offered to the highe father in heauen at the altare for the remission of our sinnes for all Christen people yt liue here in perfect loue and charitie, & for the great succour and helpe in releuing them that bene in paines of Purgatorye, there abidyng the mercye of God. Ye shall vnderstād, that this feast was founde by a Pope, that was called Vrban, the whiche had great grace and deuotion in the holy Sacrament of the altar, considering the great nede helpe and succour to mans soule and to the • urdering of liuing to all Christen people here in this present worlde. Therfore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Trinitie. For all christen people that will be saued, must haue sad beliefe in the holy Sacrament, whiche is Gods own body in fourme of breade, made by the vertue of Christes wordes that the priest sayth, and by working of the holy Ghoste.Pardon be longyng to the feast of Corpus Christi. Then for this holye Pope thought to drawe people to more deuotion and better wil to this holy Sacrament, and to do the seruice this day: he graunteth to all that be worhy (that is to say) that be very contrit & cōfessed of their sinnes, and be in the Church at both euēsongs, at Mattens, & at masse, for eche an hundred dayes of pardon, & for eche houre of the daye. xl. dayes of pardon, & euery day of the Vtas an hundred dayes of pardon in remission of al their sinnes for euermore enduring. &c In serm. de corpore. christi.

Pope Gregorye the ninth appoynted ye feast of ye Natiuity of S. Iohn Baptiste, whiche we commonly call Mydsommerday, to kept holy. In the yeare. &c. 1225. Chron. Germ.

Pope Siluester the firste at the desire of the Emperour Cōstātine instituted ye feast of Lāmasse, Midsommer day. called Ad vincula Sancti Petri. In the yeare. &c. 315. Grat. Polid.

Pope Eusebius ordayned the feast of the Inuētion of the crosse.The Inuē tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde. In the yeare &c. 309. Crat. Guil. Durandus.

Pope Honorius deuised the feaste of the Exaltatiō of the crosse. In the yere of our Lord. 622. Plat. Pant.

Some attribute these feastes to Pope Vrban the fourth▪ Pol. Virgil.

Pope Calixte the thirde inuented the feaste of the Transfiguration of oure Lord, and commaunded, that it should be celebrated and kepte holye with as large indulgences and pardons, as the feaste of Corpus Christi. In the yeare of oure Lorde. 1455. Matth. Palmer. Ioan. Stella. Pantaleon.

This feast (as the festiual reporteth) is greatly priuileged in holy Churche,The doctrine of the festiuall. in so much that orders be geuē this day thorow out all Christendome, & great pardons be graunted to this day in diuerses places, as in Syon plenare remission, and all is to the weale and cō forte of man, and for a purueaunce to sanctifie his soule, that in the last resurrection the said soule ioyned to the body, may together be glorified and transfigured in clerenesse more brighter thā is the Sunne, and so euer to endure.

Thassmu • ion of our Lady.Pope Leo the fourthe instituted the Feast of the Assumption of the blessed Uirgine Mary, and commaunded that it shoulde in all places be kept hye and holy by the space of right dayes. In the yeare▪ &c. 858. Lib. Concil. Sigebert. Ioan. Functius.

Michelmasse day.Pope Innocent the fourth ordayned ye Feast of the Natiuitie of Mary the Uirgine with the Octaues thereof. In the yeare, &c. 1242. Volat. Sabel. Pant.

Dedicatiō daye or Churche holy day.Pope Felix the thyrd appoynted the Feast of the Archaungel Michaell, to be kept holy. In the yere of our Lord. 486. Lib. Concil. Chron.

Pope Felix the thirde ordayned also the Feaste of the Dedicacion of the Temple, commonly called Church holy day, and cōmaunded yt euery Citie, Town, or village should yerely kepe for euer y• day, wheron ye Churche was halowed. Volat. Plat. Polid. Albertus. Krantzius.

Pope Boniface the fourth ordayned the Feast of all Saintes,The feaste of al saint • called, All Halowes. In the yeare of oure Lorde. 606. Plat. Volat, Polid.

Pope Gregory the fourth afterwarde willed,The feaste of al soules that the Feaste of all Sainctes should be kept the first day of Nouember. In the yeare of our Lord. 486. Plat. Sabel. Polid. D. Barns.

Pope Iohn the .xviii. confirmed the Feast of all soules, whiche was begōn by a certayne Monke called Oclilo, and commaunded that it should be kept • oly in euery Churche the day followyng the Feast of all Saintes. In the yeare of our Lord. 999. Petrus. Damianus. Christianus. Massaeus. Volat. Fascicu • us. Temporum. Ioan. Stella. Polid.

This Feast, as they write, toke the begynnyng on this manner.The beginnyng of the feast of all Soules. A certain Monke named Oclilo prouinciall of the Monkes of Clun • acensis order, vpon an occasion that he hearde about Etna the mountaine of Sicilie oftentimes great weping, lamenting, and crying, which he supposed to be the yellynge of euill spirites that wailed bicause the soules of dead men were taken out of Purgatory from thē by the peticiōs, prayers, suffrages, and sacrifices of well disposed Christen people, persuaded his Couent to make a generall Obite for all soules the daye next after the feaste of all Sainctes, and desired Pope Iohn the xviii. to set it forth by his authoritie, and to commaund it to be obserued generally as a godly Institution full of louyng, tender, and pitifull charitie. Whiche thinge Pope Iohn did with all expedition: so that of this Monkes foolishe supposition, there hath sprong vp muche vayne superstition. Volat. Polid. Ioan. Laziard.

The cōceptiō and presentatiō of mary, with the feastes of Aun • , Ioseph, & Fraunces. The visitacion of Marye.Pope Sixtus the fourth ordayned the feastes of the Conception, and presentation of Marye the Uirgine: and the Feastes of Anne her Mother, and of Ioseph her husband, and also of Fraunces. In the yeare. &c. 1469. Decret. Extravagant. Ioan. Laziard.

Pope Vrban the sixt made the visitation of Mary holyday. In the yeare. &c. 1390. Christ. Mass. Chron. Germ.

Pope Sergius, otherwise called Popes Swinesnoute,Candelmasseday confirmed the feast of the Purification of Mary, commonly called Candelmassedaye, whiche before was instituted at Constantinople, Pope Vigilius beyng Byshop of Rome. In the yeare of our Lord. 684. Sigeb. Pantal. And he commaūded that all the people shoulde on that daye go procession, & cary brennyng candels about with them in their hands. Chron. Germ. Guil. Durand.

Pope Boniface the eyght ordayned that the feastes of the foure Euangelistes,The feasts of the foure Euangelistes and of the foure Doctours. Sonday. Mathew, Marke, Luke and Iohn: agayne, that the feastes of the foure Doctours, Ambrose, Hierome, Austen, and Gregorye shoulde be double feastes in holye Churche. In the yeare of our Lorde. 1286. Fasciculus Temp. Christ. Massaeus. Ioan. Stella.

Pope Leo the firste commaunded,A godlye lawe and worthy to be obserued that the Sonday shoulde be kept holy, and that all Christians should behaue themselues Godlye and vertuously all the daye long, in praying, in hearyng & readyng the worde of God, in visityng the sicke and poore, and in comforting the comfortlesse. In the yeare of our Lord. 444. Volat. Sabel. Pantal.

This godly decree is s • lenderly obserued in Englande.Pope Leo the thirde bearyng rule, a Coūcell was holden at Magontia in Germany, where it was decreed, that al Sō dayes should be kept holy with al reuerence, and that all men on those dayes should abstayne from al seruice, worke and worldly businesse: and that there shoulde be no Markets, no Faires, no bying nor selling on the Sonday: Againe, that no man on that daye shoulde be iudged either vnto death, or vnto any payne. In the yeare. &c. 817. Lib. Concil. Barth. Carranza.

A generall rule for holy dayes.Pope Innocent ye fourth bearing rule, it was agreed in a certain councel holdē at Lyons, what holydayes should specially be obserued and kept: where it was decreed that the Sondayes should be kept holy from Saterday at noone, till Sonday at night. Item, the feastes following should also be halowed and kept holy, that is to say: the feastes of the Natiuitie of Christ, of S. Stephen of S. Ihon the Euangeliste, of the Innocentes, of S. Siluester, of the Circū cision, of ye Epiphanye, of Easter, with the whole weekes yt go before & after, of the Rogation dayes, of the Ascention of Christ, of Whitsontide with the two daies following, of S. Iohn Baptiste, of the xxii. Apostles, of S. Laurence, of blessed Marye, of S. Michaell of the Dedication of the Temple, of al Saints, of S. Martine, and to be short, all such feastes of Canonised Saintes as euery Byshop in his diocesse with ye consent of the Clergye and the people, haue determined to kepe holy. As for all other feastes yt are in the yeare: the people ought neither to be compelled to kepe them holy day nor yet to be forbidden, but euery man to do according to hys deuotiō. In the yere of our lord. 1242. Libro. Concil. Polydor. Guilielmus. Durandus.

This decree also was made in a coū cell holden at Maguntia. Bartholom. Carrantz.

A councell holden at Basille confyrmed the feast of the Conception of Mary the Uirgine:The cōceptiō of mary and graunted to so many as deuoutlye kepe it holy daye, and bee presente at the seruice, an hundred and fyftye dayes of pardon. Lib Concil.

The Annunciation of Mary.In ye councel Toletane it was decreed, yt the feast of the Annunciation of Mary should be kept holy the fyftene daye of the Calendes of Ianuarye, and that the feast of the Natiuitye of her sonne, that is to saye, Christmasse, should bee celebrated and kepte holye the eyghts daye of the Calendes of Ianuarye. Lib. Concil.

The visitatiō of maryItem in a councell holden at Basille the feast of the visitation of Mary was confyrmed, & an hundred dayes of pardon graunted to all them, ye with good deuotion be present at the seruice of ye day. Lib. Concil.

Of Canonysing and making of Saintes.

The beginning of saintes makingPOpe Leo the nynthe holdyng a councel at Vercellis, made Gerardus Bishop somtime of the Le • corians, a saint. And this pope was the fyrst (as some write) ye euer presumed & toke vpō him to make saints. In the yere, &c. 1049. Christ. Massae.

Pope Gregorye the nynth made frier Dominike, and fryer Fraunces, and fryer Anthony de Padua, & Elizabeth daughter to the King of Hungary, Dominik • Fraunces. Anthonye de padua. Fryers, & Elizabeth▪ Saintes. Clara, Peter Marter, Stanislaus, Saintes. Lewes byshop of Colossa. T • of. Aquine. Thomas byshop of Hereforde, Saintes. Saints. In the yeare. &c. 1225. Plat. Albert. Krantz. Ioan Stella. Pantal.

Pope Alexander the fourth made Clara the Nunne, Peter Martyr the Blackfryer, and Stanslaus Bishop of Cracouia, saintes. In the yeare, &c. 1248. Chronic. Volat. Pantal,

Pope Iohn the .xxii. made Lewes Byshop of Tolossa, & sonne to Charles, King of Fraunce, a Saint. He sainted also Thomas of Aquine, the blackefrier, and Thomas Byshop of Hereforde. In the yeare. 1308. Plat. Volat. Pant.

Pope Nicolas the fyft among a greaterable of others, made Bernardine the Grayfryer,Bernardine the Grayfrier sainted. a Sainte. In the yeare, &c. 1447. Matth. Palmer. Platina. Chronic. Germani.

Pope Calixt the thyrde made Vincent the blackefryer, and Edmunde Kyng of Englande,Uincent Edmunde • Osmunde saintes. Saintes. He also canonysed Osmunde sometyme Byshop of Salisburye, & caused hym to be counted in the number of saintes. In the yeare of oure Lorde, 1455. Volat. Matthe. Palm. Pisamus. Ranulph. Cest. Pantal.

Katerine sainted.Pope Pius the second made Katerine a Sainte. In the yeare. &c. 1458. Volat. Chron.

Iuo a saintPope Clement the sixte made Iuo the priest a sainte. In the yeare, &c. 1336. Volat Christ. Massae.

Bonauenture a saintPope Sixtus the fourthe made Bonauenture the Grayfryer a saint. In the yeare, &c. 1471. Chron. Chronica.

Pope Alexander the thyrd made Barnarde the Monke a saint.Bernarde a saint. In the yeare, &c. 1161. Iacobus. Meyer.

Heliopolde a saint.Pope Innocent the eyght made Heliopolde sometyme Duke of Austria, a Saint. In the yeare, &c. 1484. Chroni. Ioannes. Stella.

Pope Innocent the thyrd made Hughe of Lincolne, Hughe of Lincolne a saint. a saint. In the yeare. &c. 1195 Fasciculus. Temporum.

Hedwigis a saint.Pope Clement the fourth made Hedwigis, sometime Duchesse of Polonia, a saint. In the yeare, &c. 1165. Ioannes. Laziardus. Fasciculus. Temporum. Ioannes. Stella.

Brigit a saint.Pope Boniface the nynth made Brigite the Nunne, a saint. In the yere. &c. 1379 Ioan. Laziardus. Chron.

Pope Leo the nynth made Vuolfgange Byshop of Ratisbone, Vuolfgang a saint. a sainte. In the yeare, &c. 1049. Chron.

Pope Gregory the seuenth made Iohn Gaulbert the Monk,Iohn Gaulbert a saint a saint. In the yere, 1073. Chron.

Pope Innocent the second made Hughe the Charterhouse Monke,Hughe the Monke a saint. a sainte. In the yeare, &c, 113▪. Chron.

Pope Boniface the eyght made Lewes Kyng of Fraunce,Lewes King of Fraunce, a saint. a saint. In the yere, 1290. Ioan. Laziard. Chron.

Pope Innocent the fourth made Edmunde Archebishop of Cantorburye,Edmund & Peter de verona sainted. a saint, and Peter de verona the Blackfryer he canonised also for a saint, & willed hym to be taken for a confessour saint. In the yere, &c. 1242. Sabell. Ioan. Stella. Ioan. LaZiard. Chron.

Pope Eugenius the fourth made Nicolas de Toleto an Austen frier,Nicolas de Toleto a saint. a sainte. In the yeare, &c. 1430. Ioan. Stella. Chron.

Pope Clement the fyfte made Pope Celestine a saint vnder the name of Peter.Pope Celestine a saint. In the yeare, &c. 1304. Ioan. Laziard.

Pope Paschalis made Charles ye great a Sainte.Charles ye great sainted. In the yeare, &c. 1164. Christi. Massaeus.

Pope Leo the tenthe made Fraunces the Heremite,Fraunces a sainte. a saint. In the yere. 1507▪ Christ. Massae.

Pope Alexander the thyrde (which I had almost forgottē) made Thomas Becket Archbishop of Cantorbury,Thomas Becket sainted. a saint. In the yeare, &c. 1161. Plat. D. Barns.

Pope Alexander, (sayth the Englishe Festiuall,Of Beckettes translation. Note.) sent letters, into England to the Archbishop Stephen, and to other Abbottes and Prelates, commaunding them to take vp Thomas Beckettes bones, and to lay them in a shryne, and to set it where it might be worshipped of all Christen people.A new idol set vp. Then the Byshop ordayned a day, when yt should be done. So ouer euen, while they might haue space: he toke with hym the Byshop of Salisburye, and other monkes and Clerkes many, and wente to the place, where Thomas had layen fyftye yeres. Then they kneled al on ye earth, praying to Thomas deuoutly of help. Then foure tooke vp the tombe, with great dreade and quakyng, and there they founde a little writing, whiche was thys. Here lyeth and resteth Thomas Archebyshop of Cantorburye, Primate of Englande, Becket the popes martyr & saint. and the Popes Legate, slayne for the ryghte of holye Churche the fyfte daye of Christmasse. Then for greate deuotion that they had of the syghte, all cryed: Sainte Thomas, Saint Thomas. And then they toke the head to the Archebyshop to kysse, and so they kyssed it al. And then they beheld his woundes, and sayd: They were vngratious that wounded thee thus. And so layde hym in a shryne, and couered it with clothe of golde, and set torches aboute it brennyng, and the people to watche it all nyght. Then on the morowe came all the states of thys lande, and bare the shryne to the place there as it is nowe, with all reuerence and worship that they coulde.

The author of the festiuall sayeth,A lousye saint, & an vnclenly. yt thys Thomas did weare harde hayre next his bodye, and a breche of ye same: the whiche was so full of vermyn, yt it was an horrible syght to see. And yet he chaunged but once in fortye dayes.

The same author also writeth,Beckets penaunce very homely. that the aforesayde Thomas Beckette made hys Confessoure euerye Wednisdaye and Fryday to beate him with a rodde vpon his bare body, as a childe is beaten in the Schole (that is to say,) on the arsse, that he myghte suffer worthye penaunce.

Ranulphus Cestrensis in his Chronicle writeth, that when Thomas Becket was translated, Stephen Archbishop of Cantorburye, duryng the said solemnitie, founde haye and prouender to all men that would aske it in the way betwene London and Cantorbury. Also in the day of the Translation he made wyne to runne in pypes continuallye in diuerse places of the Citye: and so ye coste that Stephen made in thys solemnitie, his fourth successour Bonifacius hardly payed it. In Polichron. Lib. 7. Cap. 34.

Pope Alexander the thyrde ordained yt none shoulde be taken for a saint, except he wer fyrst canonised and admitted to be a saint by ye byshop of Romes bull.None saintes but such as the pope admi. In the yeare, 1161. Dec. 3. Tit. 46. Ca Reliquijs. Polydor. Pantaleon.

From the tyme that the Popes began fyrst to canonyse & to make saints vnto the reygne of Pope Iohn the .xxii.Swarmes of saintes. there are founde to be canonysed fyue thousande, fyue hundred, fyftye, and fyue Saintes, yt the Popes haue made, as writteth the author of the Chronicle, entitled. Fasciculus Temporum.

Isuardus the French Monke diligently searching out the number of saintes, found, that euery day in the yeare there are moe than CCC.The popes Sainctes. Saintes to be serued: suche a multitude of newe saintes haue the Popes of Rome brought into the Churche of their owne authoritye, whom they haue sainted partly for fauour, partly for mony, partly of a blind zeale, and partly for the satisfying of other mens corrupte affections. And these must we take for saints, worship, pray vnto, call vpon, make our Intercessours, Mediatours, and Aduocates: and yet know we not for all the popes canonisation, whether they be saintes in heauen, or deuils in hell. It is much to be feared, least this common saying be founde true in a greate number of our Popishe saintes: The bodies of many are worshipped on earth, ☜ whose soules are tormented in hell fier.

Of the Reliques of Saintes.

Reliques set out to sale. POpe Paschalis the firste deuised first of al, the glorious setting out to sale of saints Reliques. In the yeare. &c. 820. Fasci • . Temp. Chron. Germ.

Reliques honoured.Pope Clement the first commaunded, that the Reliques of Saints should be reuerently kepte, and had in greate honour. In ye yeare. &c. 1300. Clement. Lib. 3. Tit. 16. Capi. 1. Volat. Pantal.

Pope Gregory ye fourth made a decree, ye masse should be sayd ouer the bodyes of the Martyrs. In ye yeare. &c. 831. Pol.

Sainctes bones honored with Masses. Hands of.Pope Boniface the fifth decreed, that such as were but Benet & Colet should not touch the Reliques of Saints, but they onelye, whiche are Subdeacons, Deacons and Priestes. In the yeare of our Lord. 617. Onuphrius Panuimus. • ac. Phil. Bergom.

Shrines.Pope Sergius ye first deuised the gorgious shrines of saintes, to kepe Reliques in. In the yeare. &c. 684. Fas • . Tēp.

A good and godly acte, but not profitable for the Popes market.Pope Constantine the seconde, whom the seditious tyrannical and superstitious Papistes did afterward violently depose, cruelly thrust into a monastery as into a prison, and most vnmercifully put out his eyes, commaunded, that all such should be depriued of their patrimony, as reserue and kepe by thē the Reliques of any saintes. In the yeare. &c. 769. Ioan. Laziard. Celestinus.

Of Pilgrimages.

POpe Cletus allowed,The anaū ce • of Pilgrimages. and greatlye praysed Pilgrimages vnto saints but speciallye vnto the Apostles Peter and Paule, and sayd, That it is more auayleable and profitable for soule health once to visite the aforesayd Apostles at Rome: than to faste by the space of two whole yeares. In the yere of our Lord. 81. Ranulphus. Cestrensis. Lib. 4. Fasciculus Temporum ▪

Pope Anacletus excōmunicated,Pilgrimages ma • e not be hindred. cursed, and pronounced all such gilty of sacrilege, as hinder any man to go on pilgrimage, or to visite the Sepulchres of saintes. In the yeare of our Lord. 101 Lib. Concil▪ Folid.

Pope Calixte the seconde ordayned,Pilgrimes may not be euill entreated. that whosoeuer spoyleth, robbeth, or hurteth any such as go on pilgrimage to Rome, or to anye other holy places of saints: the same should be excommunicated & accursed Ipso facto. In the yeare. •• . 1120. Quest. 24. cap. 3. Si quis.

Of Pardons.

WHo was the first Author and Inuētour of the Popishe pardons, I haue not hither to readde in any writer, excepte Pope Gregory the firste be he,Gregorye the firste a greate promoter of pardons. whiche greatly corrupted the Church of Christ with his idle inuentions, trifeling traditions, childish ceremonies. &c. To allure the people of his time vnto y• chief and principall temples of the City and vnto the often visitation of thē: he promised them that repared thither at solēne feastes, cleane remission of sinnes by his pardon. And he named the pompouse sacrifices▪ Stations, bicause they were celebrated on certain dayes limitted & prescribed by statute. This sede sowen by Gregory, grew to a rype haruest in his successours afterwarde:Popes pardons nets for money, and allurements vnto vice. so yt where as in Gregoryes tyme they may seme to be inuented for allurementes vnto deuotion in thē that succeded him those pardons may right well be counted to be nothing els thā very nets for mony, and prouocations vnto al kinde of vice, while all the worlde see howe innumerable sinnes be forgeuen of the Bishops of Rome for a slender portion of mony.

Pope Boniface the eyght appoynted the yeare of Iubile or grace to be kepte euery hundred yeare,The ye ••• of Iubile. and graunted to all them that woulde come to Rome, & visite the temples of the Apostles Peter & Paule in the yere of Iubile or grace, cleane remissiō of al their sinnes A paena & culpa. In the yeare, &c. 1290. Ranulphus Cestrensis. Polid.

This Pope was arrogant, proude & Luciferlike, that he shamed not to bost, that he was Lord of all the world Tam in temporalibus quam spiritualibus and y• all Emperours, kynges & princes owe obedience to him. Of this monsture of pride Pope Celestinus hys predecessour prophecied on this māner: Thou camest in as a Foxe: A prophecye. thou shalt reigne as a Lion and die as a Dog. Fisciculus Temporum. Bartho. Carranza. Alb. Krantzius.

Pope Clement the sixe bringing the yeare of Iubile from an hundred yeare (which was tofore appoynted by pope Boniface theight) vnto fifty,The yeare of Iubile altered. graunted to all maner of persons, that would come on Pilgrimage at y• tyme vnto Rome, and visite the Church of S. Peter, plenariam indulgentiam, that is to saye full remission of all their sinnes A paena & culpa toties quoties. In the yeare. &c. 1336. • oan. Laziard. Polid. Chron.

Pope Sixtus the fourth brought the yeare of grace, from fifty to. xxv. yeare, confirmyng the olde accustomed pardons. In the yeare of our Lord. 1471. Polyd. Carran. Chron.

Pope Alexander the sixt assigned the Iubile and Stations to be had in sundrye prouinces and countreis,☞ to the entent that lesse thronge of people, and more thrift of money might come to Rome▪ and so the people shoulde onelye loose theyr money and saue theyr laboure. In the yeare of our Lorde. 1492. Polyd. Virgil. Chron.

Stations.Pope Gregory the first ordayned Stacions for euerye daye in Lent thorowe out all the Churches in the Citie of Rome, yea and that for the remission and forgeuenesse of sinnes: commaundynge the people to frequent and vse them with all harty deuotion, and grauntyng to all thē that walke those stations, greate indulgences and larg • pardons. A paena & culpa, toties quoties. In the yeare of our Lord. 590. Ioan. Laeziard. Chr. Massaeus. Polid. Virgil. Chron.

Diuerse Pardons graunted of diuerse Popes for diuers considerations, gathered out of diuers bokes, writtinges and papers.

POpe Innocent the eyght hath graunted to euery man & woman that beareth the length vpon him of Christes nayles wherwith he was fastned to the crosse,Christes natles worshipped. (the iuste length of euery one of them was nyne inches) and worshyppeth them daylye with fiue Pater nosters and fiue Aues,Greate giftes for so litle labour. and a Crede, that he shall haue graunted hym these seuen greate giftes that folowe. The firste is, he shall neuer dye sodayne death, nor euyll death. The second is, he shall neuer be slaine with sweard, nor other weapon. The thirde is, hys ennemies shal neuer ouercome hym. The fourth is, poyson nor false witnesse shal neuer greue hym. The fifte is, he shall haue sufficient goods and honest liuing. The sixte is▪ he shal not dye without the sacramentes of the Church. The seuenth is, he shall be deliuered and defended from all wicked spirites, pestilence, feuers, and all other maladies.

Pardon beades.To all good christen people disposed to say our Ladyes psaulter within this Churche or churchyard on any of these beades, the whiche bene pardoned at ye holy place of Shene, shal haue ten thousand yeares of pardon.Stringing of beades. Also for euerye worde in the Pater noster, Aue and Credo xxiii. dayes of pardon Totiens quotiens. Also they are pardoned at Siō, and by that ye shall haue for euery Pater noster Aue, Note these scholepoīts The fyue Pardons beades. and Credo sayd on them, three hundred dayes of pardō. Also vnto al those that the beades do string, or cause to be stringed in time of necessitye: there is graunted by .ii. Bishops .lxxx. dayes of pardon, and gods blessing and theyrs. Also ye must say first on the fiue beads, fiue Pater nosters, fiue Aue Maries, and a Crede in the worship of the fyue woundes of our Sauiour Christ. And then after euery Crede, say on the first white bead of the fyue (Iesu for thy holy name) and then on the red beade (and for thy bitter passion) then on the fyrst black beade (saue vs from sinne and shame) then on the second blacke beade (and endlesse damnation) and then on the laste white beade (bryng vs to the blysse, that neuer shall mysse, sweete Iesu Amen. The pardon wherof, remembryng ye woundes great and smal of our Sauiour Christ, is fyue .M.iiii.C.lxxv. yeares of these fyue beades. The whole sume of pardō graunted of both monasteries for euerye saulter saying on these beades, is xxvi.M.vi.C. yeares and fyftye dayes, totiens quotiens. The pardō that belōg to ye • eads. Therefore let no man nor woman presume to carye away or to conueye the aforesayd beades, but hang them agayn, where ye fynde thē. For if they doe, they are accursed foure tymes in the yeare in the generall sentence. And at euery saulters and pray • for al Christen soules.

Pope Clement the seuenth 〈…〉 other holy fathers popes of Rome hys predecessoures of theyr paternall holynesse and abundaunt graces, haue graunted to all the brethren & sisterne of the sayde gylde,Bostō pardon that nowe bee, and to all other ye will bee, ful power and authoritie to chuse thē any able prieste to theyr confessoure, seculare or religious,Ghostly father. whiche maye heare theyr confessions, and geue vnto them once in their life and in the article of death, plenary and full remission of al their synnes, excesses, offences, and trespasses, howe greuous and enorme so euer they bee, A paena & culpa, &c. Also euery Prieste chosen by the sayde brother or sister to be hys confessoure,Uowes chaunged. may release al mā ner of othes so yt it be not preiudiciall to any other mans ryght, may change all manner vowes in to other good & vertuous deedes of mercy totiens quotiens, Seruice neglected pardoned. the visiting of Sainte Peter and Saint Paule in the Church of Rome, S. Iames in Compostell, the vowe of religion and chastitye only excepte. He maye also dispense with all spirituall men and women being brethren and sisterne of the sayde gylde, totiens quotiens, for ye forgetting of deuine seruices, as houres canonicalls or penaunce enioyned whether it happen by debilitye or feblenesse of body, negligence or obliuion, or for defaute of bokes. An ante di • Agayn, the brethren and sisterne of the aforesayd gylde, may say, or cause to be sayd, masses and al other diuine seruices before daye light incontinent after three of the clocke after mydnight, not only in halowed places, but also in vnhalowed places though thei be suspensed or interdited by ordinarye authoritye. Also euery brother and sister yt wil say any Wednisday, Friday, or Saterday • one Pater Noster one Aue Maria and a Credo in any church or chappell where they do dwell, and put to their helping hande to the sustentation and maintenaunce of the charges of the said gilde▪ as ofte as they shall so doe, shall haue cleane remission A paena & culpa, and the same remission,The chappel of Scal • caeli. as if they had visited the chappell of Scala caeli of Rome, and ye church of S. Iohn Lateranense, when the stations there be celebrated for qu • ck and dead. The aforesaid brethrē and sisterne also causing masse to be sayd either on the Wednisday,Purgato •• Friday, or Saterday in church or chappell for ye dead, shal deliuer what soules thei wil, and as ofte as they wil out of purgatorye, prouided alway, so yt thei geue somwhat to the aforesaid gilde. Again, they saying deuoutlye one Pater Noster and one Aue Maria at these feastes following, yt is to saye, Easterday, Witsontyde, Corpus Christi, day, Mihelmas day, the fyrst sonday in cleane lent, and eyght dayes folowing euery of ye sayde feastes, as oft as they shall so doe, shall haue cleane remissiō of al their sinnes.White meates. They maye also lawfullye in tyme of Lent and other times of the yeare in ye whiche white meates be prohibite and forbidden, eate Egges, Cheese, Milke, Butter, & al other white meates freely and without scrupulositie or grudge of conscience: and if they be sicke they also may eate flesh with councell of their gostly father and their Phisition.Fleshe. And whosoeuer shall procure any man or woman to be brother or sister of the aforesayd gylde, shal haue for hys Godly trauayle .v.C. yeares of pardon. Also euery brother and sister with theyr fathers and mothers departed shall be made partakers of all Masses, Mattenses, Prayers, Suffrages, almesse dede, holy liuinges, pilgrimes, and all other good dedes and workes, of pitie & charitie, yt which be done, and shal be done throughout ye whole vniuersal church Militant, and all the members of the same for euer.

Agayne, they may be buryed in time of interdiction in Christen buryall,Buriall. of whatsoeuer death it shal happen them to dye, yea in places interdited by ordinarye authoritye also. And furthermore our sayd holy father hath graunted to all Christen people being truly • penitent & confessed or hauing purposed to be confessed at such tymes as the lawe hath determined, & there deuoutly do visite the chappel of our ladye in Boston,Large promises. & also do visite thre tymes .vii. altares there assigned in the paryshe church at the feastes of the glorious assumption, Natiuitye, & al other feastes of ye same our blessed lady, or wt in, viii. dayes following after euery of ye same feastes, or any day of the said Vtas, putting to their helping hands to ye maintenaunce of ye charges of the same gild, shal haue and enioy al and singular indulgences & remissions of their sinnes, as if thei had personallye visited the churche of the holy Apost • es Peter and Paul at Rome and other the, vii principall churches there in the yeare of Iubile and Grace and also shall haue all the same indulgences and remissions of their sinnes, as thei shoulde haue if thei had personally visited the Church of S. Iames in Compos • el in Spaine,They al at • ow by the word of god brought to nought, according to 〈◊〉 prophecy of christ. Euery plāt that my heauenly • ather hath not planted shal be plucked vp by the rootes. and had done or caused to be done • here any other thing for the obtayning of the indulgences of the said yeare of Iubile at Rome and Compostell. Also our holy father hath declared and decreed, yt these said remissions, faculties, indulgences, and dispensations, shall neuer be reuoked, suspended, nor denulled, but euer to stande in full strength and vertue from henceforth notwithstanding ye yeare of grace or Iubile at Rome or any other manner of cause, whatsoeuer shal happen in tyme to come. And euery man or woman may be made a brother and sister of Boston gilde, and enioye all remissions, priuileges, liberties, &c, if thei will paye euerye one of them at their entring, vi. shillings, viii • ens, and euery yeare after during his or her life .viii. pens. or elles .xiii. shillinges,The price of ye pardon iiii, pens for the whole for euery singulare person towardes ye mainteining & sustentation of priests, clerks & poore beadmen, which daily be foūd with the charges of the same gilde.

Pope Clement the fifte graunted to so many as geue ought to the sustentation of the order of Saint Trinitie of Houndeslowe,The pardō of s, Trinitye of hoū deslowe. his blessing for euer, & twelue yeares, clx. daies of pardō, with relaxations of the thyrde parte of their penaunce, and of ye payne due for their sinnes. Pope Alexander the fourthe to all the brethren & sisterne of the aforesayd order, that geueth some good portion of theyr goodes yerely to the brethren or Massengers of the said order, or in their will and testament do geue and bequeth some honest portiō of substaunce for the reliefe of the sayde brethren, hath licensed and graunted, to choose vnto them any apte and meete priest to bee their Confessour or ghostly Father, and to absolue them from all their synnes toties quoties, and also bee buryed in Christen buriall, of what so euer deathe hee deceased, if he were not excōmunicate by name. Pope Innocent the thyrde dispenseth wt the Brethren and Sisterne of the aforesayde order concernyng all vowes of abstinence and of pylgrimage going, excepte onely the vowe of pilgrimage vnto Peter and Paule at Rome and S. Iames at Compostell, so yt it shal be lawful for thē to chaunge those vowes of abstinence and pilgrimage vnto other workes of mercy & charitie: and thys hath he done of hys speciall grace and meere motion to all them yt geue somewhat to the sayd order of S. Trinitie. Pardōs innumerable and good cheape▪ Pope Gregorye the nynth hath graunted to al brethren and sisterne of the aforesayd order, and to all their parentes and frendes, whether they be aliue or dead, al those Indulgences and pardons (which are innumerable and may iustly be cōpared with ye Starres of the Skie and the sandes of the Sea) that they haue, whiche goe on pilgrimage eyther vnto Rome, or vnto the holy lande. Pope Pius the seconde hath graunted and geuen to the aforesayde brethren and sisterne, once in their life plenary remission, and full forgiuenes of all their sinnes, yea, and that in all suche cases as are reserued to the Apostolique Sea.

Pope Innocent the eight hath confirmed all thaforesayd priuileges,Graciously considered. indulgences, pardons, &c. and of his speciall grace hath doubled them al for the saluacion of the brethren and sisterne of the order of Saint Trinitie.

The absolution, wherwith the Brethren and Sisterne of Saint Trinities order are absoluted from their sinnes▪

AVtoritate dei patris omnipotentis, & beatorum Petri & Pauli Apostolorum eius, ac auctoritate apostolica mihi in hac parte cōmissa: Ego absoluo te ab omnibus peccatis tuis mihi per te vere confessis & cōtritis, & de quibus confiteri velles, si tuae occurrerent memoriae. Plenariam absolutionem omnium peccatorum tuorum, in quantum claues ecclesiae se extendunt in hac parte, auctoritate istarum literarum Apostolicarum tibi do & concedo, ita vt sis absolutus ante tribunal domini nostri Iesu Christi, habeas que vitam aeternam, & viuas in secula seculorum. Amen. Whiche is thus in English.

By the auctoritye of God the father almightye, and of hys blessed Apostles Peter and Paule, and by the Apostolike authoritye committed vnto me in this behalfe: I absolue thee from all thy sinnes, by thee to me truely confessed and contrite, and of whiche thou wouldest haue bene cōfessed, if thei had come vnto thy remembraunce. Moreouer I geue and graunt vnto thee full absolution and remission of all thy sinnes, so farre as the keyes of the Churche doe extende in thys behalfe by the authoritye of these Apostolike letters, so that thou • e absolued before the iudgyng seate of our Lorde Iesus Christe, and haue euerlastynge lyfe worldes without ende. Amen.

Pardon of the Austen Friers.Pope Iohn the xxiii. graunted to so manye as be brothers and sisters and benefactoures of the friers heremites of Saint Austen, that they shall be partakers of all the Prayers, Sacrifices, Preachynges, Contemplacions, Fastyngs, Watchynges, Pilgrimages, Uowes, Obedience, Chastity, Pouertye, Patience, Mercye, Almosse, and of all other spirituall Laboures, Trauailes, Paines, Excercises, &c, that be done eyther of the friers of the aforesayd order, or of any other deuoute and religious people thorowe out the worlde, with remissiō & forgeuenesse of al their sinnes A paena & culpa toties quoties.

The like pardon was graunted of diuers Popes to the fraternitye of Burton Lazare,Burton Lazare▪ with dispēsatiō of vowes, and relaxation of some part of penāce, with plenary remissiō of al their sinnes

The absolution of this fraternity.

AVtoritate dei patris omnipotentis, Apostolorum Petri & Pauli, & totius matris ecclesiae, a • virtute huius bullae & Papalis indulgenciae, ego absoluo te ab omnibus peccatis tuis. &c. That is to say. By the authoritye of God the Father almyghty▪ of the Apostles Peter and Paule, & of all the mother Church, & by ye vertu • of this bulle and of the Popes pardon, I absolue thee from al thy sinnes. &c.

To thē that gaue any thing to the hospitall of Sainte Marye of Runciuall nigh vnto charing crosse without the walles of London,The pardō of Sainet Mary of • unciuall. Pope Clement the fourth graunted that they shoulde be partakers of all the Masses, Prayers, Fastinges, Watchinges, Pilgrimage goings vnto the holy lande consecrate with the bloud of Christ or vnto the city of Rome priuileged with the authoritie of the blessed martirs & Apostles Peter and Paul • .☞ And if they be priestes or religious persons either men or women, and haue failed to say their diuine seruice, eyther thorow negligēce, or defaut of bokes, or sicknes of body: the aforesayd holy father doth mercifully absolue them from al such offences, and release them from the payne & punishement due vnto suche offendours. Pope Clement the sixte also of his speciall grace hath geuen and graunted to all them that geue some parte of theyr substaunce,Giue and it shall be giuen to you. Giue money: and the smoke of Rome shall be giuē to you. beyng confessed and contrite, release of the third part enioyned them by theyr ghostly father and three yeares of pardon, we an hundred dayes mo of pardon, with free buriall in places although interdict, and of whatsoeuer kinde of death they chaunce to dye, with a thousand lentes. lxv. yeares of pardon. &c.

The forme of the absolution appertainyng vnto this Fraternitie.

AVtoritate dei omnipotētis, & beatorum Petri & Pauli Apostolorum eius, ac autoritate apostolica mihi in hac parte commissaEgo absoluo te ab omnibus peccatis tuis & paenis tibi in Purgatorio debitis propter culpas & offensas, quas contra deum & animā tuam commisisti. Et in quantum mihi committitur, restituo te illi innocentiae, in qua eras quando baptizatus fuisti, exceptis punctis hijs reseruatis Domino Papae, vt animae tua viuat cum Christo in secula seculorum. Amen. Whiche is thus in Englishe.

By the authoritie of God almighty and of hys blessed Apostles Peter and Paule, and by the Apostolique author • tie committed vnto me in this behalfe I absolue thee from all thy sinnes and paines due vnto thee in Purgatory for the faultes and offences, whiche thou hast committed against God and thine owne soule. And asmuche as lyeth in my power, I restore thee vnto that innocencye, wherein thou were, when thou waste baptised: those poyntes only excepted, whiche are reserued to the Lord Pope, yt thy soule may liue with Christ worldes without ende. Amen.

The pardō of Saint Iohn of Beuerlay.Pope Alexander the thyrde hathe graunted to all them that geue ought to the mayntenaunce of the Collegiat Churche of Saint Iohn of Beuerlaye an hundred dayes of pardon, and relaxation from the seuenth parte of their penaūce. And Pope Innocent the fourth hath graunted to all the brethrē of the same. Faternitie, pardon of all sinnes forgotten, & of all vowes brokē, except the vowe vnto the holy land, & at their latter • nd, remission & forgeuenesse of all their sinnes A paena & culpa: so that to euery brother & sister of that Fraternitie being cōfessed & absolued, their cō fessour may well say on thys manner, as it is specified in the printed pardon▪

Iohn or Ioan▪ as free I make thee: As heart may thinke, or eye may see.

☞Of this pardon it is also thus written, Omnibus in annis qui turbāt iura Ioannis: Ter execrantur, damnati iure probantur.

THe pardō graūted to the Fraternity of s. Cornelis at Westminster for such as geue any thynge vnto it,The pard •• of Saint Cornelis at We •• minster. cōmeth in ye yere to .MM vii. C. &. ix. dayes for euer to endure, graūted by the holy father in god Thomas of the title of S Cecily, Cardinall, priest of Rome and Legate, Archebyshop of Yorke, and Chauncelour of England, &c. and of diuerse other Cardinalles and Bishops.

Certayne Popes of Rome haue committed and geuen authoritie & power to Priestes hauyng cure and charge of soules to absolue their ghostly childrē and parishioners, the whiche be brethrē or sistern to ye holy Fraternitie of the sepulchre of our Lord Iesu Christ, of all sinnes and crimes either confessed or forgotten, & of penance not well done. Also of vsurye, rapine, pollynge and pyllyng,The sepulchre pardon̄. extortion or other good euell gotten (excepte they knowe to whom they ought to make restitution) they are absolued. And of all manner of offences done to father and mother, if they were not done we laying handes on thē with violence. Also the sentence of cursyng done vnknowingly: also of of vowes broken, the vowe of Ierusalem signed with the crosse in the body, and the vow of Religion with solemnitye professed, onely excepted. Also priestes and Clarkes that haue made any offence in saying their seruice. Also the aforesayd holy Fathers haue graunted to the brethren and sistern of the sayd place, the Stations of Rome, and the indulgences of the pilgrimages of the holy lande, whiche sūme of indulgence is. lxxx. M. yeres of pardō. Also our holy father Vrban the fourth of that name hath giuen & graunted to all brethern and sisterne of the sayd Fraternitie at the trāslation of Saint Swithein and at the Octaues of the same, and at the Natiuitye of our Lorde & the Octaues of the same, and vpon good Fryday, & vpon Easter day with the Octaues of the same, to be released of the seuenth part of their penaunce, & foure yeares, and foure Lentes of pardon. Our sayd holy father willeth also that they that be brethern and sisterne of the said Fraternitie, haue ecclesiasticall sepulture without deniall (of whatsoeuer death they chaūce to die) except they be opē ly and by name excommunicate.

To the Fraternitie or brothehoode of S. Erasmus, S. Erasmus pardon. beside ye deliueraunce of many soules out of ye bitter paynes of purgatorye, with innumerable indulgences & pardons for them yt be alyue, are graunted fiue special gifts & singulare benefites, Fyrst, he shal haue reasonable goodes to his liues ende. Secondly, his enemies shal haue no power on him.Fiue special giftes. Thirdly, what lawfull peticion he asketh of God, shal be graunted him. Fourthly, he shall be vnbounde of his tribulation and disease. Fyftly, at his laste end he shal receaue the blessed body of oure Sauioure Christ Iesu in fourme of bread to his saluation by the gracious prayer & peticion of this blessed Martyr S. Erasmus. Al these pardōs, indulgences, priuileges, giftes & benefites shal al they haue, yt geue any part or porcion of their goodes to ye vpholding and maintaining of the holy place of S. Erasmus.

Many other raggemans roules could I here haue placed, which contayne also innumerable pardons, infinite indulgences, great giftes, singulare priuileges, wonderfull liberties, maruelous deliuerances & spedy remedies of soules out of purgatorye, &c, but these may seme to suffice at thys presēt. For hereof mayest yu euidentlye perceaue, what reliques we haue receaued from Rome, & what good stuffe the popyshe pardoners haue broughte vs in tymes paste frō ye moste holy father, or rather frō ye romish Antichrist, & al for money. Do what thou wilte: liue as yu wilte: if money come, yu art out of hande made cleane, and absolued frō all thy synnes A paena & culpa, toties quoties, & art made as pure & faultlesse as yu were in time of thy baptisme,Money is the Marchant in all the popes affayres. so yt now by the vertue of these pardons thou mayest boldelye stand before y• iudging place of Christ, and be free from ye sentence of damnation, and in fine, be made fellow heyre with Christ, of euerlasting saluation.

What is to be done, that wee may haue true pardō.But if thou wilte haue the true pardon and remission of thy synnes, and be deliuered A paena & culpa, toties quoties, take thys order. Fyrst, repent thee of thy former lyfe. Secondly flee vnto God the Father in the name of hys derely beloued Sonne Christ Iesu our alone Sauioure and Redemer, crauyng at his handes with stronge faith, mercy and forgeuenesse of thy synnes. Thyrdelye, take a newe life vnto thee, euer desyring strengthe from aboue to walke dayly more and more in the holy wayes of Goddes moste holy lawe. If thou do thys, doubt thou not, but yt thou shalt haue abundauntly vnto the great consolation and comforte of thy soule, remission of all thy synnes, quietnesse of conscience, the gift of the holy Ghost, Goddes fauoure, grace, and mercye, and after thys transitorye life, euerlastyng lyfe with al heauenly ioye and vnoutspeakeable felicitie, yea and that without these Antichristians pardons, whiche are nothyng ells,What the popes pardons are. than nets for mony, deceauings of ye people, defacyng of Christes death, obscuryngs of Gods free grace, very spurres vnto all leudnesse of lyfe, and a ryght patheway vnto euerlasting dānation. Esay. lv. Heare what god sayth by ye prophet: Come to the waters al ye yt be thirstye, and ye yt haue no money. Come bye, yt ye maye haue to eate. Come, bye wine & milke without any money, or money worth. Wherfore do you lay out your money, for the thing ye fedeth you not, & spende your labour about the thyng ye satisfyeth you not? But harken, harkē rather vnto me, and ye shal eate of the beste, & your soule shall haue her pleasure in plenteousnesse. Enclyne your eares, & come vnto me: take hede (I say) & your soules shal liue, &c. Are not these the wordes of our Sauiour Christ? Come vnto me al ye that laboure and are laden, Math. xi. Apoc. xxii. and I shall ease you. Agayne, Let him that is a thyrst come. And let who soeuer will, take of the water of lyfe, freely and without any money. Of thē that wil seke remission of their synnes and pardon of their wicked life, or any other spirituall and heauenly gift: but only at hys hande by fayth in Christ: God complayneth greuously on thys manner and sayeth: Be astonyshed (O ye heauens) be afrayde, Iere. ii, and abashed at suche a thyng, sayeth the Lorde. For my people hath done two euills. They haue forsaken me the well of ye water of lyfe, and haue dygged them pyttes, yea vile and broken pittes, ye can holde no water. Blessed is the man, sayth the Psalmographe, Psal. xi. whose hope the name of the Lord is, and hath not turned vnto vanities, nor vnto suche as goe about with lyes.

Of Purgatorye.

Who was the fyrst inuentour, deuiser,The inuetour of the popes purgatory is not knowē. and fynder out of the Popes false fained, fyrie purgatorye: I can not finde by any historyes or monumentes, that I haue red vnto this daye. But after it was found and deuised by some subtill heade thorowe the subtil suggestion of most subtill Sathan,The studie of Sathan. whiche seketh all meanes possible to obscure the price of Christes death, and to sowe erroures and heresyes in the heartes of paynted Hipocrites, yea of all people, so muche as lyeth in his power vnto ye destruction and condemnation of their soules: there wanted not specially of the companye of Sophisters, and Monks, espiing that there woulde ryse no small auauntage to their purses of this goodly newe and late inuention: whiche set a good face on the matter, countenauncing it out with the authorityes of the holy Scripture addyng therunto their false, pestilent, and lying gloses, wherwith they bleared the eyes of the simple, and caste suche mystes before theyr syghte, that these certayne hundred yeares they coulde neuer see the true purgatorye of the soule, whiche is the precious bloud of our Sauiour Christ, but beleued verelye, that there was a place of purgyng after thys lyfe (as though the bloude of Christe were not a sufficient purgatory for their soules) from the which they must be deliuered eyther by sufferyng intollerable paynes themselues in that firye fornace,The true purgatorye is ye bloud of Christ. till they haue made sufficient satisfaction for their sinnes, or els by the Suffrages and sacrifices of the Masse or by almosse dedes done for them of theyr executours and frendes, &c.

The popes purgatorye diuersely maintainedThys dreame of purgatorye and praying for the dead hath bene maintayned from tyme to tyme not onelye by the writinges of diuerse men, but also by the decrees and Councelles of diuerse & sundrye Popes and of theyr adherentes, as a myghty and straunge defence of the Catholyke Churche and her deuoute Chaplens, withoute the whiche a greate parte of the Popes Churches buildings is like out of hand to fall vnto miserable ruine, and vtter decaye.

Where thys place of Purgatorye is: none of oure purgatorye rakers or proctoures thereof is able to declare.Where purgatorye is. Diuerse of them haue diuerse opinions in thys behalfe: as it is an harde thing for lyers and taleforgers to agree, in all points among themselues, so alone is the truthe perfecte and constant, and without verities or discorde. Some of them affyrme and saye, that it is in a certayne place euen nexte vnto hell vnder ye earth. Some holde yt it is not nie vnto hell, (for then myghte it seme yt suche as are in Purgatorye, shoulde neuer ascende and come vnto heauen,) for asmuche (as we rede in ye Gospel of Luke)Luke. xv. that there is so great a space betwene them that are aboue and them that are beneath, yt they whiche are aboue, can not come downe to them ye are beneath: neither can they that are beneath, come vp to them yt ar aboue.) But aboue in the ayre, yea and that in torrida zona, bycause that after they bee sufficiently purged,The varietye of papists in placing of purgatorye they may be nighe and goe strayghtwayes vnto heauen. Some other saye, yt they be neither beneath neere vnto Hell, nor yet aboue nighe vnto Heauen, but accordyng to the dispensation and appoyntment of god, diuerse soules are diuersly placed, some here, some there, some in thys place, some in that place: some beneath some aboue, some in the middest, according to their desertes, but all suffering paynes eyther more or lesse, till sufficient satisfactiō be made for theyr sinnes either by themselues in paynes sufferyng, or els by other in Massesingyng, in almosse geuing, in watching, in praying, in pilgrimage going, in the popes pardons bying, &c. The tales and lies, which the papistes haue inuented concerning the places of soules after their departure, is to much wonderfull and maruelous. In Longobardica historia: in Legenda aurea, in vitis patrum, in the Festiual, &c. shalt thou finde examples plentifully: whiche bookes in tymes paste were better knowen and more preached to the simple people, than the true and pure worde of God.

And as they do not agree amonge themselues where pyckpursse Purgatory is:The tormentes of Purgatory so likewise doe they dissēt both in the tormentours & in the tormentes of the soules. Some teach, ye the soules in purgatory are punished of the good aūgels at gods appointmēt: some say, that they be wicked Spirites of hell yt punishe them. Some agayne hold, that the soules in purgatory are tormented with fire onely, accordyng to this sentence of Saint Paule:1. Cor. iii. Vniuscuius que opus quale sit, ignis probabit: some contrariwise affirme, yt they are punished both with fyre and water, Psal. 66. according to this saying of the Psalmographe. Transiuimus per ignem & aquam, & reduxisti nos in refrigerium. But howsoeuer the sely simple soules be punished, the Papists with one voyce affirme, that they are most paynefully afflicted and tormented, yea and that with such paynes and tormentes, as be incomparable: the paynes & tormentes of hell only excepted. Of those most intollerable paynes of purgatory, thus rede we in the Popes decrees. He must firste be purged with the fyre of purgatory, Dist. 7. cap. Nullus that hath differred the frute of conuersion vnto an other world. And this fyre, althoughe it be not euerlastyng, is notwithstanding a wonderfull greuous fyre.☞ For it excedeth and passeth all payne, whiche any man at any tyme hath suffered in this life. In the fleshe there was neuer so greate payne founde, althoughe the Martyrs did suffer maruelous tormēts &c. Serm. 41. de animabus. And in the booke entytled, Sermones discipuli, we rede on this manner. The soules whiche are in purgatory, are in moste greuous paynes. For if all the burnyng coales in the worlde were gathered together and poured vppon an heape,What most greuous paynes there are in Purgatory and a man shoulde stande in the myddes of them, yet shoulde he not suffer so greate heate and burnyng, as the soules doe in Purgatory. No temporall payne maye be compared with the paynes of Purgatorye. The paynes is so greate, that a lyttle shorte tyme seemeth to be verye longe and greate tyme.Example. Therefore we rede, that a certayne Religious man burned in Purgatorye onelye, while one Masse was a saying: and he appeared to hys felowe, and sayde, that he had burned in Purgatorye a greate number of yeare.

And some soules are punished there a longe space:Howe is this proued some, thyrtie yeares, some an hundred: some, a thousand, more or lesse: some, vnto the ende of the world. Agayn in the treatise called in Latin, Stella Clericorum, we finde this written: The fyre, and other paynes that are in Purgatorye, are more greuous and more bytter, than all the paynes of the Martyrs, and all kyndes of tormentes, that coulde be imagyned and inuented of the Tyrauntes in thys worlde. And the soules of them that are thus punished, do farre excell the multitude of all them that lyue in this worlde.The infinite multitude of soules in Purgatorye. And therefore sayth Austen: He knoweth not, what he asketh, whiche desyreth Purgatorye. O God howe swete a thing shall it be to make satisfaction in thys world?☜ I say, yt it is more greuous to be in Purgatory one twyncklyng of an eye, than all ye paine, whiche blessed Laurence had vpon the Gredyron. Therfore one teare issuing out of a pure hearte doth purge more, thā ten yeares in Purgatory: & yet betwene two euils the lessest is to be chosen. And therfore the soules that are in Purgatorye, Iob. xix. cry with Iob on this mā ner, and say: Miseremini mei, Miseremini mei, saltem vos amici mei: Quia manus domini tetigit me. That is to say: Haue pitie on me, haue pitie on me, at the least ye that are my frendes: for the hande of the Lord hath touched me.

After that the Papistes had thus fained Purgatory and the moste horrible & dredeful paynes therof: they thought it also good to deuise some thing to relieue these paynes and to ease the bitter tormentes whiche the sely soules suffer in that most greuous fyre of purgatorye: by this their deuise nothyng doubting but that no small aduauntage shoulde ryse vnto them,Remedies deuised by the papists agaynst the tormē • s of Purgatory whiche in dede hath had hitherto fortunate successe. Diuerse inuented diuerse remedies against these fyry tormēts: Which thyng hath bene brought to passe by ye cōstitutions & ordinaūces of men partly, as we may see in ye Coūcels Florentine and Constantiense: and partly by the bookes and writings of the Sophisticall Papistes: Some of their deuyses here to recite, I thinke it not vnfitting nor out of the way.

The author of the booke entitled, Stella Clericorum, The churches. Church militant. sayeth, that there are iii. Churches. The first is in this world and that is called, Ecclesia Militans, that is, ye Militant or warrefayring church, The secōd is in heauen: and it is called, Ecclesia Triumphans: that is to say. The Triumphant Churche.Church trinu • phant. Church expectant. The third is in Purgatory: and it is called, Ecclesia Expectans: that is, The Churche Expectant, and that loketh for and abydeth deliueraunce. This latter Church is in great paines, from the which they may be deliuered, saith he, foure manner of wayes. Vnde Versus.

Missa, preces, dona, ieiunia, quatuor ista Absoluūt animas, quas purgās detinet ignis

That is to saye, Masse, Prayers, Giftes, Fastings: These foure thinges set at libertie ye soules that are in Purgatorye. And a little after he sayeth. The deuice to praye for them that are dead, is holy and wholesome. It is holy by the compassion of the deare frendes. It is wholesome,Prayer for soules in Purgatory thorowe geuyng of almosse, and the prayer of the faithfull, and specially of the Priestes, to whom the soules are committed.☞ For almosse is the meate of soules and prayer is the drinke.Prayer, almosse, Fasting, pilgrimage, pardons, and Masses, deliuer soules out of Purgatorye. Fastings also of the faithfull is a great refection & bāket for the soules and pilgrimage goynge of frendes is the dispatche and deliuerāce of paynes. As for pardons, they also profite the soules in purgatorye euen so farre, as they deserued, while they liued in thys world. But before al remedies, wherewith ye soule being in Purgatory may be holpen: the masse farre excelleth. Therfore saith Gregory:The profit of euerye Masse. Oh how great and liuely gifte of God is this? For the diuine mysteries are neuer celebrated (He meaneth that the masse is neuer songe or sayd) but that two vertuous workes do concurre, and are brought to passe: that is to saye, the conuersion of one sinner and the deliueraūce of one soule at the lest out of Purgatorye.

The like doctrine doth the author of the festiuall teache on thys manner.

The doctrine of the festiuall cō cerning soules in Porgatory.

Of prayer for soules.

Ye shall vnderstande, that there bene foure thinges, that greatly holpen soules that bene in Purgatorye and that bene these. Fidelium amicorum oratio eleemosynarum largitio: salutaris hostia, & ieiuniorum obseruatio. That is: prayers of frendes deuoutly sayd, & almosse deede doying, and masses singing, and abstinence in fasting. That prayers helpe much a soule that is in Purgatory: the authour proueth for lacke of the testimonies of holye scripture, with thys narracion or tale that followeth. We find written sayth he,A narratiō in Legenda aureae, how there was a man, yt had his house fast by a churchyarde side & yt his doore opened to the Churche. And he vsed by custome as oft as he wēt or came, to say euery time, De profūdis, for al christē soules. Thē it happened so on a time, that he was pursued with ennemyes as he went homewards. But when he came into the churchyarde, he kneled downe and thought to saye,A straunge sight. De profundis. But his ennemies came after. Anone the dead bodyes rose euery chone with instruments as they wrought with by theyr liues and anone they droue away his enemies.Well proued & substauncially But when they saw that, they cried God mercy and this man, & euer after prayde and did almosse dedes for them that were in payne. Thus I may well proue, sayth he, that deuoute prayers helpen many a soule that bene in Purgatory.

Also almesse deedes helpen many a soule.of Almosse deedes for soules. Sicut aqua extinguit ignem: ita eleemosyna extinguit peccatum.

Right as water quencheth fire: so almesse deede quencheth the fire yt brenneth them that bene in Purgatorye: if they bene in good lyfe and in perfecte charity that done it, &c.

Nowe to proue, that almesse deedes done for soules in Purgatorye,A narratiō profite thē greatly, he bringeth in this narratiō or tale. We rede, (saith he) yt in olde tyme, good people woulde on all hollowen day, bake bread & deale it for all christē soules. And yet there ben some, but all to fewe. We rede In Legenda aurea of a knight that should go to a battayle, and had a cosen that he loued passing well, and sayde to him thus. If he were slayne in the battayle, he shoulde sel his horse, & deale the value to poore people in almesse, to pray for al christē soules. So it hapned, yt he was slayne, and his cosin loued wel ye horse, & tooke him to his own vse. Then soone after, this Knight appeared to hys cosin, and said thus to him. These eyght daies for my horse thou hast made me to burn in purgatorye, and therfore God wil take vengeaunce on thee. Forsoth quod he, this day thy soule shal be in hel with ye fende. Ego purgatus vado in regnum dei. And I am purged, and go to the kingdome of heauen. And anon an horrible noyse was heard in the ayre of fendes, which caught this man and bare hym awaye.

The thyrd thyng, y• helpeth soules in purgatorye,Of Masses for soules▪ is the Masse, For when any soule appeareth to any mā to haue any helpe: he desireth masses, & prayeth to haue masses songen for him. Right as meate and drinke comforteth a mā when he is feble:☜ so the sacrament of ye altare cōforteth ye soules ye masses bene done for.A narratiō. It is written in Legenda aurea how a Byshop suspended a prieste bycause he coulde saye none other masse, but of Requiem, whiche he song euery day deuoutly after hys cōning. Then on a day as the byshop went towards mattens it semed to hym, ye dead bodies rose & came about hym and sayd: Thou haste sayd no masse for vs. And moreouer thou haste taken our priest awaye frō vs. Loke yt thys be amended, or els God will in shorte tyme take vengeance on thee for our sake. Then was ye byshop greatly afeard, and anon he • ad the priest syng masse of Requiem, as he dyd tofore. And so he dyd as ofte as he myghte.

Also we fynde ye fyshers set their nets in haruest,An other narration prodicious & wōderful and they tooke vp a great pece of Ise, and yt was the coldeste Ise that euer they felte, and it woulde not melte for the Sunne. And so brought they ye Ise to ye Byshop. For he had a great brennyng heate in his foote, and it was the coldest yt euer he felte. Then spake there a voyce to hym oute of the Ise, and sayd: I am a soule ye suffereth my penaunce here in thys Ise. For I haue no frendes, yt will doe masses for me. I shall be deliuered of my penance and yu shalt be whole of thy sickenesse if thou wilt say masse for me. And he sayd, he woulde sing for him, and bad tell hym hys name. And euer while he was at masse,The great vertue of the masse. he layd the Ise vnder his foote and euer as he sayd masse, the Ise melted away. And so within a while yt Ise was molten, and ye soule was deliuered frō pain, and ye bishop was whole of hys sicknesse. Then the soule appeared to him wt much ioy, & sayd: With ye masses singing I am brought oute of payne into euerlasting blesse.

The like fables many & diuerse, are tolde of Gregorius Magnus, of Petrus Cluniacensis, of Iacobus de Voragine, &c.

But ye author of ye booke entituled,Ten remedies to deliuer soules out of purgatorye, Sermones discipuli, rehearseth ten māner of things, wherwith ye soules yt are in purgatorye, maye be deliuered oute of their paynes. The fyrst is, the setting vp of candles at massetime before ye sacrament, or before Images, in ye honor & prayse of God and of his Saintes.

The seconde is,Candles. Sensing of the altare. Sensyng of the Altare when Masse of Requiem is songen for the soules departed, with thys inwarde desyre, that God will deliuer ye soule from the stenche of purgatorie, where it is now punyshed.

Sprinckeling of holy water.The thyrd is, sprinckling of holy water vpon the Sepulchres or graues, & vpon ye bones of the dead. And here must they desyre, yt as the heate of thys present fyre is cooled by ye sprinckling of water: so likewyse the heate of ye fire of purgatory may be tempered & cooled for ye soule yt we praye for, thorowe the deaw of the heauenly grace & mercye.

The fourth is, Prayer for the dead. And here must we direct our praiers vnto saints in heauen for the soules yt are in purgatorye,Prayer for the dead. yt they may make intercession for thē vnto God: for they may do much with God. And for thys cause we send ye saints vnto ye heauenly king as massengers, yt they may obtayne of that King, indulgence, pardon and fauour for those soules. Therfore must we in thys behalfe deuoutly pray to s. Mary, to S. Peter. &c.

The fyft is, oblations and offeryngs for ye soules departed,Oblations for ye soules departed. yt they may be deliuered from the dets, which they owe vnto God▪

The sixt is, fastings, watchings, afflictions & knelings for ye soules departed,

Fastinges▪ watchings. &c.

Q. xiii. c. ii, Animae:

as it is specifyed in the popes decrees: Ieiunia viuentium sunt auxilia defunctorum. The fasting of yt liuing ar ye helpes of the dead.

The seuenth is,Paying the dets of the dead. paying of ye dets of the dead. This profiteth ye soules yt are in purgatorye beyond al measure. For while ye dettes are vnpayd, ye soules are greuously punyshed in purgatorye.

The eyght is,Offering vp of bread and wine. offering vp of bread & wine, yt it may please God likewise to feede ye hungry soule, and to geue drink to ye thirstye soule yt is in purgatorye. Likewyse ye exercisyng of the works of mercy for the soules departed, as in geuing meate to ye hungry, drinke to the thirstye, lodging to the harbourlesse, clothes to the naked, &c.

The nynth is, when a man accomplisheth & fulfilleth ye penaunce for the soules departed,Fulfilling of ye deades penaunce. whiche ye soules themselues were bounde to do in this world when they were yet liuing. For the more any man doth for them in thys world: the lesse haue they to suffer in the paynes of purgatorye.

The tenth is, the celebratiō of masses. And thys is the greatest and most principall remedye and helpe that can bee deuised for the deliueraunce of soules out of Purgatorye.The celebration of masses. For we reade,A narratiō. Monstri simili. yt a certayne soule was appoynted of God to ligh in Purgatorye xv. yeares: which notwithstandyng thorowe one Masse was deliuered oute of all those paynes. Missa, wherof it is deriued. For thys worde Missa whiche we in Englyshe call Masse, is deriued a Mittendo, yt is, of sendyng. For in the Masse grace is sente to a synner being in synne, and to ye soules a playne deliueraunce from all payne. Therefore sayth Austen,The vertues of the masse. yt there is no masse celebrated, but ye two vertuous workes do concurre and ar brought to passe. The one is, a conuersion of a synner from his sinne. The other is, a deliueraunce of a soule out of purgatorye, But some mā peraduenture wil here demaunde,☞ howe it commeth to passe, yt the soules which are in purgatorye, do knowe the suffrages, which are here done for the? I answere:A fond fansye of the papistes. the Aungels, which do here abide & tary with vs, do many times visite ye soules in purgatory, & declare vnto thē ye suffrages, which we do for thē, here & so comfort thē. O how ioyfull a thyng is this to them? Serm. 41. de anim.

Besydes these remedies aforesaid against the troublous torments of painful purgatorye, which the selye simple soules suffer for ye satisfaction of Gods iustice, as the papists teach: there is an other remedye, which I of late founde in ye latter end of an old written boke. And this is of so great vertue, yt whosoeuer deuoutly practiseth it shal wtout doubte (as it is there specifyed) deliuer one soule out of purgatory at the least yea and that within .ix. dayes. Probatum est.

Fyrst on the sonday,Spedy deliueraunce of soules out of purgatorye. cause a masse to be song or said in ye worship of ye Trinity. Set also .iii. candles burning before ye sacrament al ye masse tyme. Fede also three poore men, or geue three almesses to the nedye.

Secondly on ye monday, cause a masse to be song or sayde in ye worship of all Aungels. Light also .ix. candles in the honoure of the ▪ix. orders of Aungells. Fede .ix. pore mē, or geue .ix. almosses.

Thirdly, on y• twesday cause a masse to be song or sayde in the honoure of S. Spirite: and lighten .vii. candles in the worship of the .vii. giftes which he geueth. Fede also .vii. poore men, or geue .vii. almosses.

Fourthly, on the Wednisday cause a masse to be song or said in the worship of S. Ihon Baptiste and of all the patriarches. Light foure candles, & feede foure poore mē, or geue foure almosses

Fiftlye, on the Thursdaye cause a Masse to be song or sayde of S. Peter and of the .xii. Apostles. Lighten .xii. candles, & fede .xii. poore men, or geue xii. almosses.

Sixtly, on the Fryday cause a masse to be song or sayd in the worship of S. Crosse. Lighten .v. candles. Feede .v. poore men, or geue, v. almosses.

Seuenthly and finally, on the Saterday cause a masse to be song or sayde in the honour of our lady and al virgines Lighten, v. candles. Fede .v. poore mē, or geue v. almosses. He yt thus doth: truste to it verelye: for he shall deliuer shortlye, any soule that he will oute of purgatorye. Ita est. Probatum est. Amen. Fiat. Fiat. Iesu mercy. Lady helpe.

Of Trentales for soules departed, and howe they firste began.

THere was somtime at Rome a certaine Pope called Gregory, Note this tale. whiche had a mother, whome he loued aboue all thinges, and chiefly for her goodnesse and vertue. It chaūced thorow misfortune that the aforesaid womā was big with child, which for feare of her sonne & shame of the people, whē the time of her labour drew nye, killed the childe. So like did she at an other time also no man knowing of it: After ward • t so chaunced, that the aforesayd woman fell sicke and died.All is not golde, that glistereth. The Pope and al the people did greatly reioyse of her, for they thought her to be a good woman & to be saued. But afterwarde when the aforesayde Pope song masse, he saw iust by him a certain darknesse, so that it semed rather night than day: and in the same darknesse he behelde a certayne moste miserable creature, to whom he said: O thou creature, I coniure thee in Gods behalfe, that thou declare vnto me, what thou art. She aū swered. O most derely beloued sonne, I am thy Mother. The Pope maruellyng greatlye at the matter: sayd vnto her: We hoped that thou haddest bene a good woman, and placed in the kingdome of Heauen. Howe commeth it to passe, that thou art now in such payne? She opened vnto him all thinges, that she had done in this worlde: and tolde him yt therfore she suffred such paynes, yt the very flames of fyre came oute of the mouth of her. The Pope being moued with sorowe and payne of his mother, said vnto her, O mine owne mother, cā any thing in the world deliuer thee out of this paine? She said: If any mā would sing a trentall of masses for me, I should be deliuered out of all my paines,A trentall of Masses, and what they are. & be saued. He said: What masses shoulde they be? She aunswered: Thre masses of ye Natiuity of our lord. Thre masses of ye Epiphanie of our lord Three of the Purification of our Lady.Trinities of Masses. Thre of the Annūciation of our Lady. Thre of the Resurrection of our Lord. Thre of the ascensiō of our Lord. Thre of Penthecost. Three of the Trinitie. Thre of the Assūption of our Lady: and thre of her Natiuitie: so yt these masses be celebrated within ye Octaues of ye said feasts, as on the first day, with the same Kirie eleyson. Gloria in excelsis, & Credo: & also the same Sequēce & Preface, with Communicantes. Hane igitur: Sanctus, and Agnus, as it is contained in ye Canon of the Masse: also with these prayers folowyng, so that the prayers that folowe be sayde with the collecte of the Feast vnder one Oremus, and vnder one Per dominum. There must also be sayde euery daye thorowout the yeare, Placebo, and Dirige, with ix. Psalmes, and ix. lessons, and ix. Anthemes, excepte it be at the tyme of Easter, when it shal be said dayly with thre lessons only. The commēdation also must be sayd as often, so that both at Placebo, and at Dirige the first collect or prayer shall be Deus summaspes, &c. & also at the commē daciō. Againe, at the masse of the day, ye aforesayd prayer shall be sayde of him, that celebrateth the masse thorowout the whole yeare. The Collecte shall be alwayes, Deus summaspes. The secretes. Omnipotens sempiterne Deus. The post Cōmunion, Deus cuius misericordia. &c. If any man wil doe thus much for me, quod she, I shall be deliuered from my paine. And ye sonne said, that he would gladly do that for his mother. And he commaunded her, that she should come againe vnto him at the very same time the yeare folowing. All these thynges, that she desired, were done. When the time drewe nighe that ye Pope appointed of her returne, the Pope hymselfe song masse, and sawe a great light, and in it two Aungels commyng downe, and a most goodly, faire, and beautifull Lady betwene them. He beyng afraide thought her to be the Queene of Heauen, and fell downe at the feete of her▪ saying: O Regina coeli, miserere animae matris meae. O Queene of Heauen haue mercye on my mothers soule. But she aunswered: O my most deare sonne, I am thy mother. Blessed be the houre yt I bare thee. For of suche one, as thou didst se me in tymes paste, hath God made me, as thou nowe seest, thorowe thy masses and prayers. And all they, for whom the aforesayd Masses shalbe longe, shalbe lykewise saued, euen as I am. Ex missali manuscripto. Anno domini. 1354.

Of the vertues of the Masse.

THe masse hath xii. vertues,The .xii. vertues of the masse. as it is specified in a certaine booke called The signification of the Masse, imprinted in the Englishe tounge by Robert Wier, Cum priuilegio regali ad imprimendum solum.

The first vertue or frute of the masse is, as some doctours do write, yt a man doth merite more whiles that he doth beare masse deuoutly, than if he should geue for gods sake as muche grounde and lande, as he coulde passe & go ouer ye space of ye same masse, O what may be then deserue, which doth heare euery daye .iii. or .iiii. masses? And what doth he lese, and what compte shall he make afore God at the daye of iudgement, whiche hath not so greate businesse, but that he may heare one masse at the least euery daye? O what shall it greue you, that ye haue lost so muche? This ye shal vnderstād according to ye dignitie and excellētnesse of the masse.

The second vertue is, Psal. 9 • that the holy aungels be glad to be nighe vnto ye person in kepyng hym, whē he hath heard masse as Dauid sayth, god dyd cōmaūd his Aungels to kepe and preserue you in all your wayes and busines.

The thirde vertue is, yt the man beholding with deuotiō & reuerēce ye holy Sacrament in the masse as S. Austen • aith, god doth geue him ye fame day al thynges necessary for hys body. Item vaine wordes & vnaduised othes be for geuen & pardoned, and he is preserued from sodayne death. A man doth lese no tyme, while that he doth heare masse. All the steps in commyng and in goyng be compted of the holy Aungell. And if the man dye the same daye that he hath herd masse without receyuyng the Sacrament, God shall compt it as spiritually receaued.

The fourth vertue is, that a person beyng in sinne, oftetimes in the Masse tyme by the presence of the holye Sacrament, Luke. xxiii Luke. vii. doth receaue a good inspiration, so that from thenceforth he doth conuert hym from hys sinnes: as the good theef vpon the crosse, Mary Magedalene afore the feete of our Lord. If they had not bene present with oure Lorde peraduenture they shoulde not haue had pardon of their sinnes.

The fifte vertue or fruite is, that a man hearing masse deuoutly, receaueth spiritually the Sacramēt, so that he desire it deuoutlye. And so it maye chaunce, that a man hearyng masse deuoutlye, shall obtayne more grace▪ than the priest whiche doth it. For the priest is not alwayes equally well disposed. And so may a man euery day receaue the holy Sacrament spiritually▪

The sixte vertue is, that the man hearyng Masse, and beyng in the state of grace, is partaker of all the masses done thorowout all the worlde. And that is more or lesse, after as the man is in the loue and fauour of God. For it is one of the Articles of the holy Catholike faith, as in the Communion of the holy Churche.

The seuenth vertue is, that the prayer of them whiche do heare Mass • is sooner hearde and accepted of God in the masse tyme, than at any other tyme. For then the priest and the holye Aungels, which beabout the altare, do helpe you to pray.

The eight vertue is, that the soules being in Purgatory, whiles y• the man doth heare Masse, and doth pray for thē haue a singular absolution, during the same Masse. For there is nothing that doth bryng them so shortly out of the paines of purgatory, as to cause to say or to heare deuoutly Masse for them.

☞The ninth vertue is, that it is better to heare one masse in our life time, thā to cause an hundred to be sayd or heard for vs after our death. And ye it is better that a man cause a masse to be sayd for him in his lyfe, than an hundred after his death: the reason is this. For a mā may now deserue and merite much with a Masse, but not after his death. For then he doth only finde ye, whiche he hath deserued in his life. And hundred thousand masses now done, cā not augment one moment of glory & ioye after this time. But by a masse, whiche I doe heare, I may obtayne that I shal not come in Purgatory. But after our death, the masse deliuereth onely from Purgatorye. Is it not better then, not to come in purgatory, than when a mā is there, to tary and looke for ayde and helpe to be deliuered.

The tenth vertue is, ye a woman hearing masse deuoutly, if it chaunce, that shee do laboure of childe the same day, she shall be deliuered without faulte ye more easely and with lesse payne.☜ For the holy Aungels be very busye and diligent about her. Therfore al women being with childe (if it be possible) shall heare masse euery day. For by the vertue of the masse, ye frute or childe is preserued. And they shall put their trust in the sacrament, and in oure blessed Ladye the Mother of God, and in none other thing.

The eleuenth vertue is, yt al thyng that a mā doth enterprise after he hath heard masse, shall prosper and come to good end: agayne, ye whiche the man doth eate & drinke after he hath heard masse, shal profyt more to the necessitye of nature.

The twelfth vertue is, yt if the man die the same day yt he hath heard masse God shal geue hym a singulare grace, which otherwyse he shoulde not haue had, that is to say, that God hymself or his Aungells at the laste houre of hys death, shal helpe & comfort hym as the man hath serued God at ye masse. For it is written in the holy Gospel: With what measure ye haue measured: Math. vii. with the same also I wil measure you euerlastingly. AMEN.

The vertues of the masse out of y• Festiual.In the Festiuall also we reade thus concerning this matter. S. Austen sayeth, yt it profiteth greatlye all Christen people for to heare masse, and specially for nyne causes, and sayth in this manner of wise.

Quia illo die quo audierit missam, necessaria cibaria conceduntur. For that daye ye he heareth a masse, he shall fayle no bodily foode or sus • enaunce, nor no necessary thing yt shal be belonging or appertayning vnto hym, nor no let ne impediment shall he haue in hys iourney that he hath to goe or ryde, whersoeuer he trauayleth.

The second cause is, al venial sinnes be forgeuen hym by the vertue of the masse, and idle wordes.

The thirde is, yt if a man die: it shall stand hym for hys housell.

The fourth, he shal not yt day l • se his syght.

The fifte, al idle othes that daye shal be forgeuen hym.

The sixt, yt nay he shall die no sodain death.

The seuenth, as long as he heareth masse, he shall not waxe olde.

The eyght, al hys steppes towarde & frōward the holy church, his good Aungel reckeneth to his saluation.

The nynth, al the while yt he beholdeth the blessed sacrament, all wicked spirites flee from hym, and haue no power ouer him, be he neuer so greate a synner.

In Stella Clericorum concernyng the vertue of ye Masse,The vertue of the masse out of Stella Clericorum, we finde these wordes: Before al remedies, wherwith the soules being in purgatory may be holpen: the Masse farre excelleth. Therefore sayeth Gregorye: Oh, howe great & liuely gifte of God is thys? For masse is neuer song or sayd, but that two vertuous workes doe concurre, and are brought to passe: that is to say, the cō uersion of one sinner, and the deliueraunce of one soule at the least oute of purgatorye.

Of Councells.

POpe Marcellus the fyrst made a decree,No coūcell of force without ye consent of the Pope. yt no councel myght be lawfully assembled & gathered together, whether it be general or national, without the bishop of Romes consent and assente. In the yeare of our Lord. 304. Dift. 17. (ap. Synodum. Polydor. Bartholo. Carrantza. Libro. Concil.

Pope Iulius, Pope Damasus, & Pope Gregory, ratifyed the same decree afterward. Concil. Polyd.

Pope Felix the second ordayned, yt al byshops should come to ye general coū cel,Al bishops must be at a general councell. or els signifye to ye popes holinesse. Why thei can not come. In the yere, &c. 370. Dist. 18. Cap. Non oportet. Lib. Concil. Ioan. Laziard.

This decree was afterward renued in a councel holden at Chartage.

A good an • necessary deuice.In a Synode holdē at Constantia, it was decreed, yt frō henceforth general councells should be holden from ten yeare to ten yeare, to thys ende, yt the Lordes fielde might be purged from al bryers, thystles, thornes, heresyes, erroures, schismes, &c. Notwithstandyng reseruyng thys authoritie and power to ye pope, yt he may not only euery .x. yere, but at all other tymes also appoynt a general counsel, when his pleasure is. Ioan. Laziard, Cest.

It was decreed at ye councell of Nice, Sene twice in the yere. yt every byshop shoulde twice yearelye haue a Synode or Sene general within hys diocesse, to correcte and reforme such thyngs as were out of order. But nowe ye matter is so handled,☜ yt Senes be only Courts to gather Senage and Proxye, no correction of manners or erroures, or of any other absurdityes had in those assemblyes. Libro, Concil. Polydor.

Pope Pelagius the fyrst, made a lawe, that the Councell,No coūcell lauful with out the consent of the Pope. which is celebrated without the mynde and consent of the Romyshe Byshop, should be called not Concilium, but Conuenticulum, or Conciliabulum: and that whatsoeuer is enacted or agreed vppon in suche a Councell, should be frustrate, voyde, and of none effecte. In the yeare of oure Lorde. 552. Dist. 17. Capit. Multis denuo. Libro. Concil.

The same Pope also enacted, that al such matters of doubt and question, as could not be quietly deuided & brought vnto perfecte agreemente in the lesser Sinodes or councels,What is to be done, if matters cā not be quietly cōposed in ye lesser Sinodes shuld be referred vnto a greater See: if they cā not there be determined iustly and truly, yt then they shall be brought vnto the Apostolique See. Ibidem.

In the councell Agathense it was decreed,Appeare, or elsaccursed yt such as wer accited to come vnto the councell, and refused so to doe, shoulde be accursed. Dist. 18. Capit. Siquis. Si Episcopus.

Pope Agatho made a decree, yt al the cōstitutions & ordinaunces of ye church of Rome,The authoritie of the popes decrees. shuld be receaued and taken, as thinges establyshed and confyrmed with the very diuine and Godly voyce of Peter himself. In the yeare, &c. 673. Dist. 19. Cap. Sic omnes.

Popes decrees equal wt the word of God.Pope Stephen the fyrste ordayned, yt whatsoeuer the churche of Rome doth decree and appoynt, it should for euer & without breach be obserued of al men. In the yeare of our Lorde. 261. Dist. 19. Cap. Enimuero.

All thinges ar subiect to the pope.Pope Antberius ordayned, yt whatsoeuer was decreed of other Byshops, mighte bee dissolued of the byshop of Rome, as one yt hath power to • udge of al churches. In the yere, &c. 239 Cau. 9. Qu. 3. Cap. Cuncta.

Pope Innocent made a lawe,Popeiudge of al▪ iudged of none yt no mā should presume to iudge ye Bishop of Rome. For he being iudge of all men, ought to be iudged neither of ye Emperour, nor of all ye clergyc, nor of Kings, nor of the cōmon people. Caus. 9. Qu. 3. Cap. Nemo indicabit. The same decree made also pope Nicolas, Pope Gelasius, Pope Anastasius, &c.

A certayn councel holden of diuerse, wise, learned and Godly men, at Constantia, obiected agaynst Pope Iohn the xxiii. of ye name (being there present) diuerse borrible faultes:☜ of the which he was openly conuict, to ye nūber of moe thā forty, yea & those most greuous sinnes. The pope secretly fleing, was apprehended, deposed, & caste into prison.

Afterward in ye councel it was decreed,A lawful general coū cel is abou • the pope. that a general councel lawfully gathered together, is aboue the pope, and hath authoritie immediatly of Christ, which alone is the head of the Church, Christ. Massoe. in Chron.

Thys acte of ye councell semeth to be contrarye vnto that,The preeminence of the pope. whiche sayeth, yt the pope and hys See are not bounde to be subiect, to the councels and determinations of other. Cap. Significasti: de elect. And yt the pope hath in his hearte al manner of lawes: Agayn, yt he is not bounde to purge and clere of himselfe such crimes and faults, as are obiected against him. &c.

Of Heretykes.

Heretikes banished.POpe Siritius ordayned, yt Heretikes should be banyshed and yt no Christians shuld communicate or kepe company with thē: agayn, if any of them did reuoke their errours and heresyes, that they should be thrust into Monasteries as into prisons perpetually, there vnto death to remayne, geuyng themselues to fastyng & prayer. In the yeare, &c. 389. Ioannes. Stella. Lib. Concil.

Heretikes put to death by the secular power.Pope Pelagius the fyrst not content with thys former punyshement, made a decree, that all heretikes and Schismatikes, with al such as be contumaciter disobediente to holy Churches ordinaunces should be put to death by the seculare power. Prouided alway, that the Popishe bloudy butcherlyke Byshops with their woluishe wicked officers and Antichristian adherētes doe first of all persecute thē, emprison thē, accite them Coram nobis, The temporall offices the • opyshe Byshops butchers. accuse them, cō demne them, and afterward accordyng to their deuilishe decrees commit them to the secular power and temporal magistrates, as vnto their butchers & hāg men to dispatche them out of the waye either by fyre, swearde, or halter. For these holy and charitable Fathers crye out with their forefathers and Popelike predecessours: Ioan. viii. Non licet nobis interficere quenquam. It is not lawful for vs to put any man to death. In the yeare of our Lord. 552.24. q. cap. 5. Relegentes. Angl. Chron. Ioan. Laziard.

Pope Iohn the .xxii. made a decree, yt whosoeuer did affirme, that Christ and his Apostles had no possessiōs neyther in proper nor in cōmune,☜ ye same should be taken for an heretike. Agayne, that whosoeuer did holde this opinion, that it was not lawfull for Christe and hys Apostles to enioye those things, which the Scripture testifieth that they had, nor to giue them, nor by the occupying of thē to get & winne more for ye maintenaunce of their lyuing: he lykewise shoulde be adiudged an heretike. Of this it folowed,Fraunces Martyrs. that many Friers and Nunnes of Fraūces order were brent as heretikes in diuers places of the worlde in resisting this decree of ye Pope for the maintenāce of their monasticall and wilfull pouertie. In the yeare of our Lorde. 958. Math. Palmer, Ioan. Laziard.

Of the state of the faithful after this lifePope Benet the twelfth after a certaine disputation had amonge learned men, whether the soules of the faithful haue the fruition of Gods Maiestie in heauen before the day of iudgement or no: made this resolute determination, that the soules of the faithfull Christians, after their departure haue nothīg in them worthy to be purged, but all pure, cleane, and without sinne: and yt therfore so sone as they departe hence, they go straightwaies vnto Heauen, & beholde the face of God. Thaforesayde Pope also commaunded, that no man shuld either teach or beleue the cōtrary vnder payne of the great cursse. If any man dyd, he shoulde be reputed and taken for an heretike. In the yeare of our Lord. 1317. Ioan. Laziard.

Pope Caius ordayned, that no heretike, nor heathen man shoulde accuse a Christiā before any Iudge. In the yere of our Lorde. 284.2. Q. Cap. 7. Pagani. Christ. Massaeus.

Pope Liberius being bishop of Rome aboute the yeare of our Lorde. 364. It was decreed in the Councell Laodicen, that heretikes,Heretikes expelled out of the Churche. which remayne in their heresie, shoulde not be suffered to come into the temples of the Christiās. Lib. Conc. cap. 6. In the same councell it was also enacted,A good law that no Christen man shoulde geue hys chylde to be maryed vnto an heretike, or schismatike. cap. 10.31. Agayne, that whosoeuer dyd forsake true Martyrs of Christe,Note well. and followed the false Martyrs, whiche are heretikes and schismatikes, shoulde be accursed. Lib. concil. cap. 34. Barthol. Carranza.

Pope Fabian made a good & Godlye decree,The cōpanie of Heretikes is to be eschued & auoyded. yt the true Christians should aboue al things auoyd the cōpany of heheretikes & schismatikes, & of al such as maintayne an other faith and doctrine than the Apostles of Christ & their successours haue receaued and taught, lest by keping company with them, they shoulde fall into the snare of Sathan. Lib. Concil. Barth. Carranza. In the yeare of our Lorde. 241.

The great councell. Laterane.Pope Innocent the third bearing rule In the yeare. &c. 1215. the Councell Laterane was celebrated, where were present two Patriarches, one of Hierusalē, an other of Constātinople .lxx. Archbishops Metropolitanes .iiii.C. Byshops, xii. Abbottes .viii.C. Cōuentual Prioures: the Legates of the Greke & Romane Empyre, besides the Oratours and Embassadours of the kings of Ierusalem, of Fraunce, of Spayne, of England, and of Cyprus. In thys Councell it was decreed,Heretikes condemned to be committed to the seculer powers & so put to death. that all heretikes & so many as did in any point resiste the Catholike faith, should be condemned as Schismatikes, and deliuered to the secular power, or their Bayliffes or Shierifs, to be punished accordingly: and that if they were priests or of the Clergye,Priests degraded. they should f • rst of al be regraded from their orders, and afterward committed to the temporall officers.Prieste • goodes. Laye men • goodes. As for their goods the Laytie shal not medle with them, but they shal be applyed to the vse of those Churches, of whom they receaued their stipendes or wages. But if they be lay men, to geue them ouer streightwaies to the seculare power to be punished accordingly, and their goodes confiscate.

In the same Councel it was also determined,Suspect of heresie. that if any persons were founde onely suspecte of heresie, except that they be able thorowly to purge & to clere themselues, should be accursed: and that if they so continue by the space of one whole yeare, that they should be condemned as heretikes.

Moreouer in that Councell it was also decreed,The temporall rulers sworn to roote out heretikes. that the secular powers, of whatsoeuer office or degree they be, should be admonished and charged, yea and if nede be, enforced and compelled by the ecclesiasticall censure (if they wil be reputed and taken for faithful men) openly to sweare for the defence of the faith, that they shall to the vttermost of their power faithfully and diligently roote out & destroy in all their kingdomes, dominions and landes, all such persons,Note. as the Catholike Church hath condemned for heretikes: so that euery person receauyng any office, dignitie, or promotion either Ecclesiasticall or temporall, shall be bounde to obserue this decree, concernyng this dispatche of heretikes. But if so be, that any temporal lord or ruler, being required and admonished of the church so to do, shall neglect to purge his land of those heretikes: that then euerye suche person or persons so offendyng, shal be excommunicate by the Metropolitane and other Byshops of that prouince. It was further determined in the aforesayd Councell, that if that Lorde or Rular do refuse by the space of one hole yeare to satisfie and to accomplishe the decrees of the aforesaid Councell, that then signication shoulde be made thereof to the highest bishop, yt is to say, to the Pope, that he may denounce,O tyranny that from ye time forward that Princes subiectes are absolued and vtterly deliuered frō shewyng or owing any fidelitie or obediēce towarde hym: Agayne, that the Pope may geue that lād to be occupied & enioyed of the Catholikes, to possesse it (all heretikes beyng rooted out) quietly and without any contradiction. &c. Lib. Concil. Barthol. Carranza.

Pope Nicolas the first made a decree,A newe kinde of Heresie. that whosoeuer goeth aboute to take any priuilege awaye from the Church of Rome, or denyeth that to be the head of all Churches, falleth into heresye, and is in dede a playne heretike, Ipso facto. In the yeare of our Lorde. 871. Dist. 22. cap. Omnes.

Pope Gelasius the firste decreed, that as no man ought to kepe companye with heretikes: so lykewise ought no man to dispute and to conferre with them. In the yeare. &c. 494. Caus. 24. Quest. 3. cap. cum quibus.

Pope Vrban the first pronoūced, yt he whiche defendeth heretikes is not only an heretike himself, Heresiarch▪ but he is also a captaine of heretikes. In the yeare. &c. 222. Causa. 24. Quest. 3. cap. Qui aliorum.

In the Councell Aphricane it was determined, that if any Byshop made any heretike his Executor, giuing him his goodes,Dead men excommunicate. although he were hys nye kinsemā, ye same Bishop shuld be excō municate, yea though he were dead: & that his name shoulde by no meanes be recited among the priestes of God. In decret. Gregorii noni. De hereticis. Tit. 7. Lib. Concil. The company of heretiques is to be eschued.

In the Councel Laterane it was forbidden, that any man should receaue in to his house, or into his dominions, heretikes, or cherishe them, or by and sell with them: and that if any mā did contrarie to this decree, he should enioy no ecclesiasticall priuilege, nor be buryed among other Christians.

Understād by heretikes, all suche as in anye point resiste the pope, or his decreesIn a certayne generall Councell it was decreed, that those Catholikes, whiche would take vpō them the signe of the Crosse, and māfully fight against the heretikes vnto the vtter destructiō and rooting out of thē, yt they maye no more trouble our mother holy Church nor her deuoute Childrē: should enioye that pardon, and those holy priuileges which are graunted to them, that go to fight for the holye lande, or geue any thing therunto. Lib. 5. de heret. tit. 7.

Of excommunication.

POpe Calixtus the fyrst made a decree yt no Christen mā should communicate or bee familiar with him yt is excommunicate,No cōpany with excō municate persons. Ioan. Ep. ii. eyther in prayer, or in eating and drinckyng, or in any other point of amitye, no, nor yet bydde hym once God speede, accordyng to the doctrine of the Apostle. Agayne, if any man, presumed to doe the contrarye wittingly & of a set purpose yt the same person shuld also be excommunicate. In the yere of our Lord. 217. Lib. Concil. Bartholom. Carrantza. Mich. Buccingerus.

The same decree made Pope Fabian also. In the yeare of our lorde. 242. Lib. Concil. Carrantza.

Pope Lucius the fyrst decreed,Spoylers of ye church excommunicate. yt all such as spoyle, robbe & take away the churche goodes, or in any case vexe or trouble the churches, or any appertaynyng vnto them, shoulde be excommunicate and accursed. In the yere, &c. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil.

Pope Gregorye the fyrst cōmaunded,A good & a godly law. yt no byshop should excommunicate any man for priuate iniuries, wronges, and displeasures done agaynst himself, (which sayth he,☞ ought eyther patiently to be suffred, or els vtterly to be dissembled) but only for such sinnes as ar cōmitted agaynst God or agaynst our neighbour to the slaunder of the fayth and doctrine, whiche we professe. In the yeare of our Lorde. 590. Caus. 2. Qu. 4. Cap. Inter querelas.

The names of excōmunicate persons published.Pope Honorius the fyrste made a decree, yt the names of suche as were excommunicate, shoulde be published to al Byshops, Curates and Churches yt be nighe: again, that their names with the excommunication shoulde be set in places, where most resort of people is, yt by this meanes al men may eschewe them, and forbyd them to come into their companyes. In the yeare of oure Lorde. 622. Lib. Concil. Caus. 11. Quaest. 3. Cap. Curae sit.

One excō municate person may not excommunicate an other.Pope Alexander the second ordayned, yt he which is already excommunicate, should not presume to excommunicate an other. In the yeare, &c. 1063. Caus. 14. Quaest. 1. Cap. Audiuimus.

Pope Calixt the fyrst decreed, that all suche as either hinder, let, or trouble those persons yt go to Rome on pilgrimage to visite the holy Apostles Peter and Paule,Hinderers of pilgrimages or spoylers of pilgrimes accursed. or ells any other where to seeke and visite ye Oratoryes of other Saintes: eyther spoyle or take away any of their thinges, yt they carye with them, shalbe excōmunicate, and so remayne til they haue made ful and perfecte satisfaction. In the yeare of oure Lorde. 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas.

Pope Gregory the fyrst made a decree, yt whosoeuer striketh Bishop or prieste or spoyleth or setteth on fyre churches:Smiters of byshops or priestes▪ spoylers or burners of churches, accursed. the same shal be excommunicate: hys goodes confiscate, and he hymselfe enclosed in a monasterye and there do penaunce al the daies of his life. For, sayeth he, suche a person hath committed most greuous sacriledge. In the yeare of oure Lorde. 590. Lib. Concil. Caus. 24. Qu. 3. Cap. Quisquis.

Pope Nicolas the fyrst pronounced al them accursed,Spoylers of pilgrimes Chaplens▪ Clarkes, monks, &c▪ accursed. that spoyle pilgrimes or Oratours of any Saint, or Clerks, or Monkes, or women, or poore people yt beare no weapon, or elles take awaye theyre goodes, or do them anye other kinde of harme. In the yeare, &c. 871, Caus. 24. Qu. 3. Cap. Illi qui.

Pope Vrban the fyrst proclaymed also al thē excommunicate, yt trouble the Curates of any churches, or Clerkes, or Monks, or the Conuerses, Nouices, that appertayne vnto thē. In the yere, &c. 222. Lib. Concil.

Pope Vrban the seconde made a decree, yt no man ought to kepe company nor to eate and drinke with suche, as ye Byshop hath excommunicated. In the yeare of our lord. 1086. Caus. 11. Quaest. 3. Cap. Quibus.

Pope Clement the fyrst made a law, yt if the priestes and other of the Clergye,Disobediēt to bishops, accursed. yea and all Princes and Rulers, whether they be of hye or lowe degree with al ye cōmon people, doe refuse to obey the byshops: al such shuld not only loose their good name but also bee banyshed out of the kingdome of God, & put out of the company of the faythful, yea and vtterly estraunged from al doings with the holy churche of God. In the yeare, &c. 92. Caus. 11. Qu. 3. Cap. Si aeutem vobis Episcopis.

Pope Gregory the seuenth decreed, yt although hys predecessours the popes according to the rigoure of the ecclesiasticall censure dyd forbyd generallye al men to keepe companye,This pope mitigateth y• rigor of ye ecclesiastical censure. to praye, to eate, drinke, bye, sell, &c, with suche as be excommunicate and accursed: yet from henceforth it shall be lawfull for wiues to keepe companye, to eate and drinke, &c, with their husbandes: children with their parentes: seruauntes and hande maydes with their maisters and mastresses, &c, although they be excommunicate. He also exempteth thē by the Apostolyke authoritie from the bonde of excommunication, which ignorantlye communicate with them yt are excommunicate. In the yere of our lorde. 1073. Caus. 11. Quaest. 3. Cap. Quoniam multos.

Pope Zacharye the fyrst determined,A frendly decree. yt although men kepe companye, eate and drinke with them that are excommunicate, yet if they doe it not of an euill purpose, nor inwardly consente to their iniquitie, thei receaue no domage thereby, neither are they excommunicate. In the yeare, &c. 752. Caus. 11. Qu. 3. Cap. Quod precessor.

Pope Vrban the second made a law, ye subiectes are not bounde to kepe theyr othes made vnto their princes,Thys is wicked. if they be excommunicate eyther of the pope, or of any Byshop. In the yere, &c. 1086. 15. Quaest. 6. Cap. Iuratos.

Neither ba •• el, better her ringPope Gregorye ye eyght likewise by his Apostolique authoritie, absolued al thē from their fidelitye, othe, and promise, which they haue made & owe to their heades, rulers and gouernours, being now excommunicate, streyghtly charging to shew thē no obedience or loyaltye, till they haue made satisfaction. In the yeare, &c. 1186. Ibidem. Cap. Nos sanctorum.

Pope Zacharias (as Pope Gelasius writeth to Anastasius the Emperoure) dyd depose from hys kyngdome the Kyng of Fraunce,The pope deposeth Princes. not so greatly for hys euil behauiour, as yt he was vnprofitable to so greate a power: and placed in hys roume Pipine father of Charles ye Emperour: and absolued and made free all the Frenchmen from the othe of theyr fidelitie vnto the king: which thing holy Church many tymes doth of her authoritye, as in deliueryng the Souldioures from the bonde of their othe, whiche they haue made to their Emperoure and Captayne. Thys thyng also holy Church practiseth of those bishops,Practise▪ which by the Apostolyke authoritye are deposed and put downe from their pontifical degree. Ibidē. cap. Alius.

In the Councel • halcedonense it was decreed,Destroyers of Abbeies, excommunicate. yt whosoeuer attempteth to spoyle, to robbe, to destroye, to dissolue, &c, any monasterye or Abbay: the same should be excommunicate and vtterly banyshed from ye Kingdome of God, so yt no goodnesse eyther of Fayth, or of workes shall profyt hym vnto saluation, forasmuch as he hath destroyed the way of so noble and wholesome a lyfe, Lib. Concil. Carrantza.

In the councell Laterane it was determined,Preachers not authorised by the Pope or some bishop accursed. yt al they, which being either forbidden, or not sente, presume & take vpō thē eyther publiquely or priuately ye office of preaching wtout ye authority of ye pope, or of some Catholike bishop, shoulde be excommunicate: and if notwithstandyng they goe forth, and will not cease, that then some other punishmente agreable to theyr disobedience shalbe exercised vpon them. Lib. Concil.

In the councel Toletane it was agreed, yt if any noble mā do spoyle a priest, or any poore man, or religious person, and ye Byshop shall commaund hym to come vnto hym, yt the cause maye bee heard, & he refuse to come: letters shall be sēt thorow out al bishops one to another, which shall declare to al ye countreyes round about, yt that man is excommunicated and is so to bee reputed & taken, til he hath shewed hys obedience to the ordinary, and made restitution. Caus. 24▪ Quaest. 3. Capit. Si quis de polentibus.

In a councell holden at Paris, it was ordayned yt no priest should excommunicate any man,No man ought to be excōmunicate before his matter be knowē. Paiment of tythes. before ye cause be euidently proued, and openly knowen. Ibidem. Cap. de illicita.

In the councell Rothomagense, it was decreed, yt all manner of tythes should bee payde to the Priestes, both corne, Haye, Fruite, Oxen, Shepe, Goates, &c. (For all tythes are sanctifyed to the Lorde.) And forasmuche as many are stubborne and disobedient, and wil not truely and faythfully pay their tithes, as they ought to doe: it was ordayned in that Councell, that all suche as will not pay them, shoulde be admonished once, twice or thrice according to the cō maundement of the Lord. If they will not then amende, that they shall then be excommunicate and accursed, till they haue made due satisfaction and sufficient recompence. Caus. 16. q. 7. cap. Omnes decimae.

The manner and fourme of Excommunication.

TWelue Priestes must stand about the Byshop, and holde burnyng candles in their handes: whiche candles at the latter ende of the curse or excommunication they must throw downe vpon the grounde, and treade them vnder their feete. Afterward letters must be sent roūd about vnto Parishes, contayning the names of them that are excommunicate, and also the cause of their excommunication. Caus. 11▪ quaest. 3. cap. Debent.

In concilio Arausicano we reade these wordes: we folowing the canonical ordinaunces, and examples of the holy fathers, do vtterly sequester and banish by the authority of God and the iudgement of the holy Ghost, al violatours, disturbers, hinderers, and destroyers of Gods churches, frō the lap of holy mother Churche, & from the company and felowship of al christianitie, vntil they repent, amend and satisfie the Church of God. Ibidem. cap. Canonica.

The manner of reconciliation of them that were excommunicate.

WHen any man yt is accursed or excōmunicate,☞ is penitēt & sory for his sinne, & desireth forgeuenesse, & promiseth to amende: the Bishop yt did excōmunicate him, shall come before the church dore, and xii. priestes with him, shall stande round about him on euery side. And if the person yt is excommunicate, fal flat downe on the grounde, and asketh forgeuenesse, promising amendement: thē shall the Byshoppe take hym by the ryght hande, and leade hym into the Church and restore him to the christen congregation, Afterward they shal sing the seuen penitentiall Psalmes, with these prayers, Kirie eleyson and Pater noster, & Saluum fa • seruum. &c. With this collecte: Praesta quesumus domine huic famulo tuo dignum paenitentiae fructum: vt ecclesiae tuae sanctae, a cuius integritate deni • • erat peccando: admissorum veniam consequendo, reddatur innoxius. Per Christum dominum nostrum. Amen.

Whiche is thus Englished▪ Graunt we beseche thee O Lord to this thy seruaunt, the worthy frute of repentaūce that be obtaynyng forgeuenesse of his sinnes, may be restored pure and faultlesse to thy holy Churche, from the integritye and purenesse wherof thorow sinne▪ he had wandred and gone astray. By Christ our Lord. So be it. Causa. 11. Quest. 3. cap. Cum aliquis.

Of penaunce.

POpe Nicolas the firste appoynted that this shoulde be the penaunce of hym yt hath slayne his mother.The penaunce of him that hath slayne his mother First by ye space of an whole yere he shall not be suffered to come into the Churche, but he shal stād before the church dore praying & beseching god cō tinually to forgeue hym so haynous & horrible a sinne. Secondlye, when the one yeare is ended, he shal haue licence to come into the Churche, and to stand among ye hearers, but he by no meanes shalbe suffred to come vnto the communion or Sacrament of the bodye and bloud of Christ. Thirdly, whē the third yeare is once past, he shall be admitted vnto the holy communion. &c. All this time he may eate no fleshe, nor presume to drincke wine, excepte it be on solēne feastes and sondayes, and from Easter vnto Whitsontyde, And whensoeuer he will take any iourney, he maye not ryde, but go on foote. He maye not go vnto the warres, except it be to fyght agaynst the paganes.

He must also euerye weeke faste three dayes, & eate no meate till it be night. &c. In the yeare. &c. 8711. Caus. 33. tract. de paenitentia. cap. Latorem praesentium.

What opinion of mariage had this Pope, thinke ye.Pope Siricius made a decree, that those, which are penitents may not in the tyme of their penaunce, mary, nor excercise ye worke of mariage lest they shoulde be counted as dogs returnyng vnto their vomit, or as sowes, whiche beyng cleane washed walowe & tomble them selues again in the miry puddels. In the yeare of our Lorde. 389. Caus. 23. quaest. 2. Cap. De his vero.

Pope Leo the first notwithstandyng,A Pope more reasonable. of his great fauour and singular goodnes, graunteth to al such as are already maried, that they euen in the time of their penance, may lawfully enioy the libertie of matrimony, lest peraduenture while they abstaine from yt which is lawfull, they shal fall into the daunger of that which is vnlawfull. In the yeare. &c. 444. Ibidem. G. Audiuimus.

The same decree also Pope Leo the thirde made, declaryng that it is more tollerable, and may better be suffered, that a yonge man euen in the time of his penance to auoyd the daūger of incontinency, do ioyne vnto him a wyfe, than he should incurre and fal into the sinne of fornicatiō.Note how loth the Popes are to go from their olde. Mumsimꝰ. In doing this, saith he, it semeth that the matter whiche he hath done, is venial and pardonable, so that he knowe none other, besides hys owne wife. Notwithstanding, saith he, in speakyng thus we make no law, but we shewe, what is more tollerable. In ye yere. &c. 817. Ibidem. cap. In adolescentia.

A foolishe diuine of so wise a head 1. Cor. vii. Pope Gregorye the fyrste ordayned this to be the penaunce of the maryed man, that he shall not enter into the Churche before he hath purified and washed himselfe with water, if he haue had the knowledge of his wiues body, and geuen her (as the Apostle saith) the due beneuolence. In the yeare of oure Lord. 590. Caus. 33. Quaest. 4. cap. Vir cum propria vxore.

The penaunce of them, that are negligent about the Sacrament of the Altare.Pope Pius the fyrste made a decree, that if thorowe the negligence of the priest any of the bloud (he meaneth the Sacrament of Christes bloude, as the expositour doth declare in the same place) do droppe down vpon the groūd, the Prieste shall lycke it vp wyth hys tounge, &c. and he shall do penaunce for that faulte fortye dayes, &c. In the yeare of our Lorde. 147. De consec. dist. 2. cap. Si per negligentiam.

Beholde hys curiositye.In the Cautels of the Masse, we rede thus: If thorow negligence there droppe downe any thing of the bloude vpon a bord that sticketh to the earth: let it be lyckt vp by the Prieste with hys tounge and the place of the borde scraped, and the scrapyng brent in the fire: and let the ashes be layd vp beside the altare with the reliques, and let hym to whome that happened, do .xl. dayes penance. If the chalice drop vppon the altare, let the droppe be supte vp, and let hym haue iii. dayes penance But if the drop came thorow vpon a linnen cloth vnto an other thinge: let him haue .iiii. daies penance. If it come thorowe to the thirde thinge: let hym haue .ix. dayes penaunce. In a drop of the bloud come thorowe to the fourth thynge? let him do penaunce, twentye dayes. And as for the linnen geare, that the droppe hath touched: let the priest or deacon wash them, the chalice being set vnder, and let the washing be kept with ye reliques. Itē, if a mā by any chaūce of glotony,☜ do spue out ye sament: the same spuyng must be brent: and the ashes ought to be layde vp byside the altare. And if he be a clarke, a Religious man, Priest or a deacon: let hym do forty dayes penance. A Bishop lxx. dayes, a lay man .xxx. dayes. But if he did spue by reason of infirmitie, let him do penance .v. dayes. Who so doth not kepe the Sacramēt, so yt a mouse or an other beast eateth it, let hym haue. xl. dayes penance. But who so looseth it, or if a part of it fall, and be not foūd: let hym do penaunce .xxx. dayes. The same penance semeth the Prieste to be worthy of▪ by whose negligence the consecrated hostes do putrifie. Upon the sayde dayes must the penitent faste and abstaine from the communion and from celebration.

The penāce of the Clergy cō uicte of great fautsPope Innocent the third decreed, that they whiche are of the clergye, beyng founde gilty of thefte or of any other great faultes, shoulde on this manner be punished. Firste, they shalbe degraded. Secondly, they shalbe depriued of all their ecclesiasticall promocions. Thirdly, they shall be strayghtly kept in some monastery, there to do penance al their lyfe time. Lib. Cōcil. Decret. Gregorii, de paenis. tit. 36 cap. Tuae discretionis.

Penaunce dispensed with.In the Councell Triburiense it was ordayned, that if any were enioyned penāce to eate nothing but bread certain dayes and could get no bread to eate: it should be lawfull for them to eate fish, leekes, or any such kynd of meat, seyng the necessitie doth so require. Prouided alway, yt they eate not those meates for pleasure sake, but for the sustentation of theyr hungrye bodyes. Decret. Gregorij. 9. Libro. 5. de penet, et remiss. Tit. 18. Cap. Licet.

In a certayn general councel it was decreed, yt at the least once in the yeare euery person both of mankynde and womā kynde being of reasonable age and sufficient discretion,Penaunce enioyned of the ghostly Father. shuld priuately confesse hys synnes to hys own Curate, and to the vttermost of hys power fulfyll all suche penaunce, as hys Ghostly father hath enioyned hym. Ibidem. Capit. Omnis vtriusque sexus. Libro. Concil.

In the eyght Synode it was agreed,A rule for penaunce. yt suche penaunce shoulde be enioyned of ye ghostly father to his ghostly childe as is agreable to the qualitie and quā titye of sinne. Caus. 26. Quaest. 7. Capit. Proqualitate.

In the same Synode it was also determined, yt the priestes shuld haue authoritie and power,A greate priuilege. to enioyne what penaunce they wuld, and for how long a tyme, and after what sort. Ibidem. Ca. Hoc sit positum.

Of Absolution.

A reasonable order.POpe Gelasius the fyrst ordayned yt if a man were vniustlye excō municate & accursed, he shoulde not regard it, nor yet go aboute to seke absolution from ye sentence or censure, which was vniustlye layde vpon hym. In the yeare, &c. 494. Caus. 11. Quaest. 3. Cap. Cui est.

Note thys well.Pope Gregorye the fyrst affyrmeth, yt the priest can absolue no man, excepte God hath absolued him fyrst: alleging the historye of Lazarus, whom the Lord raised vp vnto life, before he cōmaunded his Disciples to losen hym, Ioan. xi. and to set hym at libertye. In the yere of oure Lorde. 590. Ibidem. Cap. Tunc vera est absolutio.

Pope Nicolas the fyrste ordayned, yt the Byshop of Rome mighte absolue men from their lawfull othe, promyse, & fidelitie made to princes, Sed perquā • egulam. seing yt it lyeth also in hys power to depriue kings and Emperours of their kingdomes & dignities. In the yeare, &c. 871. Caus. 15. Q. 7. Cap. Autoritatem. The same readest thou also in ye Canō following, which beginneth. Alius item.

Pope Gregorye the fyrst made a decree, yt no Prelate shuld lightly forgeue & absolue men frō those sinnes,A decree not to be despised. yt they haue committed against God. The offences committed agaynst vs, saith he, we may easely forgeue: but the synnes which are done agaynst God, we maye not release without great discretion, & penaunce doing. In the yeare, &c. 590. Caus. 23. Quaest. 4. Cap. Si is qui.

In the councell Carthaginense, Absolution must be receaued knelyng. it was decreed yt the person which shoulde bee absolued, should mekely and reuerently knele downe to take the absolution: and yt the Priest should laye hys hande vpon hys ghostly childes head, when he absolueth hym. Caus. 26. Quaest. 7. Capit. Sacerdos. Libro. Concil. Martinus. frater.

Certayne fourmes of Absolution.

OURE Lord Iesus Christ, whiche hath full power to absolue, he moughte absolue thee, And I by the authoritye of him, & of ye holy Apostles Peter and Paule, and of oure Mother holye Churche, and by the authoritie yt is committed vnto me in this behalfe, as much as I can, and am bounde to absolue thee, do fyrst of al absolue thee from the bond of ye lesser excommunication, if thou be failen into it. I absolue thee also from ye fault of companye kepyng with excommunicate persons, if thou haue nede: and by the same authoritye I absolue thee from all thy synnes, mortal, criminall, and veniall, being confessed vnto me. I absolue thee also frō all other sinnes forgotten, confessed, committed, and neglected, as much as I can, & so farre as my dutye is, in ye vertue of our Lord Iesu Christes passion, and in ye blessing of the father, and of the Sonne, and of the holy Ghost. AMEN. And the very passion of our Lorde Iesus Christ, & the merites of all he Saintes and shee Saintes, and all the passions of ye holy Martyrs, and the suffrages of ye church Militante, and the remissions of the same, and also the pardons, prayers, & pilgrimages, & whatsoeuer good dedes besydes all other faythfull Christians haue wrought: Agayne, the fastynges, almosse deedes, and the workes of mercye whiche thou haste done, or shalt do, or entendest to doe: moreouer whatsoeuer tribulation thou haste pacientlye suffered: all thys I geue vnto thee for the satisfaction of thys penaunce that I haue enioyned thee: and vnto the furtheraunce and helpe of the remission and forgeuenesse of al thy synnes, and vnto the deliueraunce from the paines of hell and purgatorye, whiche thou haste deserued for thy synnes: and vnto ye obtayning of grace in this present world, and euerlasting life in the world to come. Amen.

An other fourme of Absolution.

OUr Lorde Iesus Christ, whiche created & redemed thee, mought absolue thee. And I by the authoritie, which I haue of hym, as muche as lyeth in my power accordyng to my dutye, I doe absolue thee from all bondes of the lesser excommunication, if thou bee bounde: and I restore thee to the holy Sacramentes of the church, if thou haue nede. Agayn, I absolue thee from all thy synnes confessed and forgotten, mortall and veniall, with al theyr circumstaunces. The passion of oure Lorde Iesu Christ, and all the good dedes that thou hast done, or shalte doe: and all the aduersityes and troubles, whiche thou haste suffered, or shalt suffer, myght be vnto thee for penaunce and remission of thy sinnes, and for the encrease of Goddes grace. In the name of the Father, and of the Sonne, and of the holy Ghost. Amen. Ex Speculo confessorum Fratris Bartholomaei de Chaimis.

An other fourme of Absolution.

BY the authoritye of God, and of ye blessed Apostles Peter & Paule, and by ye authoritye of the Churche of Rome cōmitted vnto me, and graunted vnto thee, I absolue thee from all sentence either of the greater or lesser curse, and from all suspension and interdiction, if thou be bounde with any of them. And I restore thee to the vnitie of the faythful, and to ye holy Sacraments of ye church: and by the same authoritye committed vnto me: I absolue the from all thy synnes confessed, contrite, and forgotten. Item, by the authority of God and of ye blessed Apostles Peter and Paule and of ye Churche of Rome, yea; and also by the authoritie of oure Lorde the Popethe high Byshop committed vnto me in thys behalfe, and so muche as I am bounde and able to doe: (if thou dye at thys tyme) I absolue thee from all the paynes due vnto thee in purgatorye for ye faultes and offences, which yu haste committed agaynst God: and by all ye authoritye yt I haue, I restore thee to the innocencie, wherein thou were, when thou were baptised. But if yu doe not dye at thys tyme, I reserue the full pardon graunted to thee of oure Lorde the Pope, tyll thou dye. In the name of the Father, and of the Sonne, and of the holy Ghost. AMEN Ibidem.

An other fourme of Absolution.

ALmightye God haue mercye on thee, & forgeue thee al thy sinnes, & bring thee vnto euerlasting life AMEN

The almighty & merciful Lorde geue vnto thee indulgence and absolution of al thy sinnes. AMEN.

The almightye father, ye Godly and merciful Lord mought geue vnto thee, indulgence, absolution, and remission of al thys synnes. AMEN.

Most dere brother. The greatest and hyghest penaunce is, to be sorye for the sinnes committed, and to repent, and to beware and to take heede that thou sinne no more. For the wholesome penaunce at thys present, thou shalt say, iii. Pater nosters .iii. Aues, & a Crede: or thou shalt say the Psalme of mercy called Miserere meideus, knelyng vppon thy knees before ye blessed sacramente of the altare, or yu shalte cause ye Masse of the fiue woundes of our Lorde Iesus Christ to be song or sayde for thee, or thou shalt go thys or yt pilgrimage, gyld thys or ye Image, &c. This penaunce and the merite of the passion of Iesu Christ, and al the good dedes yt thou hast done, or here after shalte doe, might profyte thee, and stande thee instead for the remission of al thy synnes And our Lord Iesus Christ by his holy & moste pitiefull mercy might absolue thee. And I absolue thee frō ye sentence of the lesser excommunication or curse, if thou be fallen into it, and also from all thy sinnes. In the name of the father, and of the sonne, and of the holye ghost. Amen. Ex instructione seu Alphabeto sacerdotum.

A speciall note of the Papistes concerning Absolution.

ABout Absolution is to be cō sidered the due or proper & perfect forme. In that note, yt as euery Sacrament hath his proper forme: so in like manner hath the Sacrament of penance, which is this: Ego te absoluo. That is to say. I geue thee, and bestowe vpon thee, the Sacrament or ministery of Absolutiō. It doth not importe, as some falsely reporte: Ego te absoluo: id est, absolutum te ostēdo. I absolue thee, that is, I declare vnto thee, that thou art absolued. For so should it followe, that in the Sacramentes of the newe lawe, there should be nothing but a shewyng or signification: whiche is false, bicause yt the Sacramentes of the new law do not only figure and signifie, as the Sacraments of the the law, but they also conferre & geue truly and effectually the thynge, whiche they figure and represente. Ex speculo confes. Bartholo. de Caimis.

The forme or manner of byddyng the beades on the Sonday in the Popish parishe Churches, taken out of the English Festiuall.

Pope. YE shal knele downe on your knees, & lift vp your hartes, makyng your prayers vnto almightie god, for the good state and peace of al holy church, yt god maintayne, saue, and kepe it. For our holy father the Pope with all his true college of Cardinals,The colledge of Cardinals. that God for his mercy them maintaine and kepe in the right beleue, & it holde and encrease, & al misbeleue and heresy he lesse and destroy. Also ye shal pray for the holy lād, & for the holy crosse,Holy lande Holy crosse yt Iesu died on for the redemption of mās soule, yt it come into the power of Christen men the more to be honored for our prayers. Also ye shall pray for all Archbishops and Bishops,Bishops. & in especiall for the Archebishop of Cauntorburye our Metropolitane, & for the Bishop of N. our Diocesan, that God of his mercye giue thē grace,Abbot • , pr • ours, mōks Chanons, Friers, nū nes. &c. Curates▪ Persons, Uicares, Priestes, Clarks. &c. so to gouerne and rule holye Church, yt it may be to the honour and worship of him, & saluation of our soules. Ye shall also praye for Abbotes, Priors, Monckes, Chanons, Friers, & for al men & women of religiō, in what order, estate, or degree yt they stand in, from the highest estat vnto the lowest degree. Ye shall also pray for all them that haue charge & cure of Christē mēs soules, as curates, persons, vicares, priests, & clerkes, and in especial for the person & the Curate of this Churche, & for al ye Priests & Ministers that seruen therein, or haue serued therin. And for all them that haue taken anye order, that GOD gyue them grace well to keepe and obserue it, to the honour of God, and helth of their soules. Ye shal also praye for the vnitie and peace of all Christen realmes: and in especiall for the good state, peace, and tranquilitie of this Realme of Englande. For our liege Lorde the Kynge, that God for his grace & mercy send him grace so to gouerne, and rule this realme, that God be pleased and worshipped,The king, Quene. &c. and to the profit and saluaciō of thys land. Also ye shall praye for our liege Ladye the Queene, my Lord the Prince, and all the noble progeny of them: for all Dukes,Duke, Earles, Barōs. &c Earles, Barons, Knights, and Squiers, and of other Lordes of the Kynges Councel, which haue any rule and gouernaunce in this lande, yt God giue them grace so to councell, rule, & gouerne, that God be pleased, the land defended, and to the profite and saluation of all the realme. Also ye shal pray for the peace both on the lande, and on the water, that God graunt loue & charitie among al Christen people. Ye shal also pray for all our Parisheners whether they be,Parisheners. on land, or on water, that God saue them from all manner of perils: and for all the good mē of this parish, for their wiues, children, and meiney, that God them maintaine,True tithers. Tillers. saue & kepe. Ye shall also pray for all true Tithers, that God multiply their goodes and encrease. For all true Tillers that labour for our sustenaūce, that tille the earth: and also for all the graines and fruits, that bene sowen, set, or done on the earth, or shall be done, yt God sende wedering, yt they may growe encrease and multiply to the helpe and profit of all mankind. Ye shal praye for al true Shipmen,Shipmen. Marchāts and Marchauntes, where yt euer they be, on land, or on water, that God keepe them from all perilles, and bring them home in safetie with their goodes, shippes, & marchandise, to the helpe, comfort, & profit of this realme. Ye shall also praye for them that finde anye lyght in thys Churche,Benefactors of the Churche. or giue any bequeste, Bell, Chalice, or Uestimēt, Surplesse, Altar cloth, or Towel, Landes, Rentes, Lampe, or Light, or any other adornimente, wherby Gods seruice is the better serued, susteined, & maintayned in reading & singing: And for all them, that therto haue councelled, that God rewarde and yelde thē at their most nede. Also ye shall praye for al true pilgrimes and Palmers,Pilgrimes and Palmers. yt haue takē their waye to Rome, to Ierusalē, to S. Caterine, or to S. Iames, or to any other holy place, ye God of his grace giue them time and space wel for to go and to come to the profite of their lyues and soules.Sicke persons. Ye shall also praye for all them that bene sicke or diseased of this parish, that God send to thē helth, the rather for our prayers. For the women that bene in our Ladyes bandes & with childe in this parishe,Women in our Ladies bondes. or in any other, that God send to thē faire deliueraunce, to their children, ryght shape, name, & christendome, and to the mothers, purification: and for al them that would be here, and maye not, for sickenesse, for trauaile, or any other leful occupation, that they may haue parte of all the good deedes, that shall be done in this place, or in anye other. Also ye shal pray for thē that bene in good life,The holye bread giuer that God them holde long therin: and for thē that bene in debt or deadly syn, that Iesu Christ bring thē out thereof the rather for our prayers. Also ye shal pray for him or her, that this day gaue the holy bread: for thē that first began, & longest holde on, that God reward it thē at the day of dumme: & for all them that do wel, or say you good, that God yelde it thē at their nede: & for thē that other would, that Iesu Christ amende them. For al these, & for all Christē mē & women, ye shal say a Pater noster, and an Aue. Deus misereatur nostri. &c. Gloria patri. Sicut erat. Kirie eleyson. Christe eleyson Kirie cleyson. Pater noster. Pater noster. Et ne nos. Sed libera nos. Ostende nobis domine. Sacerdotes tui induantur. Domine saluū fac regem. Saluos fac seruos. Saluum fac populum. Domine fiat pax. Domine exaudi. Dominus vobiscum. Oremus. Ecclesiae tuae quaesumus domine. Deus in cuius manu▪ Deus a quo sancta. &c.

VVhile the Priest is saying the aforesaid Orysons, he shall stand with his face Eastward, and looke vnto the high altare. When he hath once done, he shal turne hym againe to the people, and speake vnto them on this manner.

FUrthermore ye shal pray for al Christen soules:Prayeng for soules departed. for Archbishops and bishops soules: and especially for all that haue bene Byshoppes in thys diocesse. And for all Curates, Persons, and Uicares soules, and in especial for them yt haue bene Curates of this Church: and for the soules that haue serued in thys church. Also ye shall pray for the soules of all Christen Kinges, and Queenes, and in especiall for the soules of them, that haue bene Kynges of this Realme of England: And for all soules, that to this Churche haue geuen, booke, bell, chalice or vestimēt, or any other thing, by the whiche the seruice of God is the better done, and holy Church worshipped. Ye shall also pray for your fathers soules, for your mothers soules, for your Godfathers soules, for your Godmothers soules, for your brethrē and sisters soules, for your childrē soules, for your kindred soules, and for your frēds soules, and for al the soules, whose bones rest in this Church or churchyarde or in any other holy place, & for all the soules that we bene bound to pray for. But specially ye shall pray for ye soules that bene in the paynes of Purgatory, there abyding the mercy of almightye God: and in special for them that haue most nede and least helpe, that God for his endlesse mercy, lesse & minishe their paynes by the meane of our prayers, & bring them into his euerlasting blesse in heauen. And also for the soule of. N. or of them yt on such a day in this weke we shall haue the anniuersarye. For these, & for all Christen soules, ye shall deuoutlye of your charitie, and with a good heart say a Pater noster, & an Aue.

Now shal the priest againe turne eastward, and say, De profundis clamaui, &c, with this collecte.

ORemus. Absolue quesumus domine animas famulorū tuorum, Pontificum, Regum, Sacerdotum, Parentum, Parochianorum, Amicorum, Benefactorum nostrorum, & omnium fidelium defunctorum ad omni vinculo delictorum, vt in resurrectionis gloria inter sanctos & electos tuos resuscitati, respirent, Per Christum dominum nostrum. AMEN.

Which is thus Englished.

LEt vs pray. Absolue, we beseech thee O Lorde, ye soules of thy seruauntes, our Bishops, Kinges, Priestes, Fathers and Mothers, Parishoners, Frendes, Benefactours, and of all the faithfull yt are departed, from euery bonde of sinne, that thei being resuscitate or raised vp in ye glorie of the resurrection, maye liue among ye saintes and chosen people. Thorowe Christ our Lord. So be it.

A shorter forme or manner of bidding the beades.

MAsters and frendes, as for holy dayes and fasting dayes ye shal haue none thys weke, but yt ye maye doe all manner of good workes, yt shall bee to the honoure of God, and ye profyt of your own soules. And therefore after a laudable consuetude, and a lawfull custome of our mother holy Churche, ye shal knele down mouyng your heartes vnto almightye God, and makyng your speciall prayers for the .iii. estates concernyng all Christen people:The three estates of holy church. that is to saye, for the Spiritualtye, the Temporaltie, and ye soules being in the paynes of purgatorye. Fyrst for our holy father the Pope with all hys Cardinalls: for all Archebyshops and Byshops, and in especiall for my Lorde Archbishop of Cantorburye your Metropolitane: and also my Lorde Bishop of this diocesse. N. and in generall for all persons, vicares, & parishe priests hauing cure of mannes soule, with the ministers of Christes church, as wel religious, as not religious. Secondly, ye shal pray for ye vnitie and peace of al Christen Realmes, and specially for the noble Realme of England, for our soueraigne Lord ye King, for the Prince, for my Ladye ye Kinges Mother, with all their progenye: and for al ye Lords of ye councel and al other of the nobilitie, whiche dwell in the countreyes hauing protection and gouernaunce of ye same, yt almightie God may sende them grace so to gouerne & rule the lande, yt it maye bee pleasing vnto almightye God, wealth and profyte to the lande, and saluation to their soules.

Also ye shall praye for all those that haue honoured the church wyth light, Lampe, Uestmente, or Bell, or with any ornamentes, by the whiche the seruice of almightye God is the better maintayned and kepte. Furthermore ye shall praye for all true trauailers, & tillers of the earth, yt trulye and duelye done their dutye to God & holye church, as they be bounde to do. Also ye shal pray for al manner of frutes, yt be done vppon the grounde, or shal be, yt almightye God of hys greate pitye and mercye maye sende suche wederynges, yt they maye come to the sustenaunce of man. Ye shall praye also for al those yt be in debt or deadly sinne yt almightye GOD maye geue them grace to come oute thereof, and the soner by our prayer. Also ye shall praye for all those, yt bee sicke or diseased, eyther in bodye or in soule, y• almyghtye God maye sende them ye thing whiche is moste profitable, aswel bodilye as ghostly. Also ye shall praye for all pilgrimes and Palmers, yt haue taken the waye to Rome, to S. Iames or Ierusalem, or to any other place, yt almightye God maye geue them grace to go safe, and come safe, and geue vs grace to haue parte of their prayers, and they parte of oures. Also ye shal praye for ye holy Crosse, yt is in the possession and hands of vnryghtful people, ye almightye God may sende it into ye possession of Christen people, when it pleaseth hym. Furthermore I commit vnto your deuoute prayers, all women yt be in our ladyes bondes, yt almighty God may sende thē grace, ye childe to receaue ye sacrament of baptisme, and ye mother purification. Also ye shall praye for the good man or woman, yt thys daye geueth bread to make the holy lofe: and for all those yt fyrste began it, and them ye longest continue. For these and for al true Christen people, euery man and womā say, a Pater noster, & an Aue. Deu • misereatur nostri, &c, cum Gloria patri, &c.

Thirdly, ye shal pray for your frends soules, as your fathers soule, your mothers soule, your brethrens soule, your sisters soule, your Godfathers soule, your Godmothers soule, & for all those soules, whose bones rest in this church, or Churchyarde or in any other holye place, & for al ye soules being in paines of purgatorye: but specially, and aboue al, for those soules, whose names be accustomed to be rehearsed in ye beadrolle as I shall rehearse them vnto you by ye grace of God, &c. For these in speciall, and for all other in generall, that it is needefull to praye for: for euery man and woman saie a Pater Noster and an Aue. De profūdis, &c, cum Oremus: & Absolue quesumus, &c.

The general sentence taken out of the Englyshe Festiuall.

GOod men and women I doe you to vnderstande,The generall sētence red foure tymes in the yeare. yt we that haue cure of your soules, bee commaunded of oure ordinaryes, and by the constitutions & lawes of holy church, to shewe to you foure tymes in the yeare, in eche quarter of ye yeare once, when the people is moste plenarye in the church, the articles of the sentence: So yt not for our default, no man, nor woman fal therein. And if any be therin fallen, he may through the helpe of God almightye, and al holy church, with shrifte and penaunce, makyng good for his sinne, vprise, and hym amende▪ What cursing is. Wherefore I doe you to vnderstande, yt cursing is such a vengeaunce takyng that it departeth a man from the blysse of heauen, from housel, shrifte, and all the Sacramentes of holye Churche, and betaketh hym to the deuill, and to the paynes of hell wythoute ende, but if he haue grace of hym to amende. But therefore see, yt no man, nor woman saye, that I curse them: For it longeth not to me, but to shewe the pointes and ye articles of the sentence of cursyng. For I doe you wel to wite: who so doth agaynste any of ye pointes, yt I shall shewe you: he is accursed in the deede doing of the Pope, Archebyshop, Byshop, and of al holy Church. And yt god almighty geue you grace, to kepe you out of cursing: listen and heare, and I shal thorowe ye helpe of God the father almighty, to you thē tell and shewe.

By the authoritye of God, ye Sonne and the holy Ghost,Enemies to holy church are fyrst accursed, as most greuous offendours▪ and hys glorious Mother and mayden oure Lady Saint Marye, and the blessed Apostles Peter and Paule, and all Apostles, Martyrs, Confessours, and virgines, and the halowes of God: I denounce and shewe for accursed all thoe that fraūches of holye Churche breake or distrouble, or beene agaynst the state of holy church, or thereto assente wyth deede or councell. And also all thoe that depriue holy Churche of any ryghte, or make of holy churche, any Laye fee, yt is halowed or sanctified. And all thoe yt withholde the rites of holy church yt is for to say, offringes, tithes, rents, or fredome of holye Churche let, or distrouble, or breake: that is to saye, if any man flee to the Churche or Churchyarde: Who so him out draweth, and al thoe yt therto procure or assente. And all thoe ye purchasen letters of any Lordes court, ye processe of righte maye not bee determined, nor ended. And all thoe yt the peace of ye land distrouble. And al thoe ye bloude drawe of man or woman in violence, or in vilonye, or make to bee drawen in Churche, or Churchyard, wherefore the Church, or Churchyarde is interdicted or suspended: and thoe yt be against right of our Lord the King: and al thoe that warre sustaine against the King wrongfullye. And all thoe yt be common robbers, rouers, or manslayers, but it bee themselfe defendyng And thoe that beene agaynst the great Charter of the Kyng that is confyrmed of the Courte of Rome. And all thoe ye false witnesse beare wronglye, namely in cause of Matrimonye, in what court so it be,☜ or out of court. And all that false witnesse bring forth in righte of Matrimonye for to destroye man or woman, or for to disherite any man of land or tenement, or any other cattell. And all false aduocates, that for mede put forth any false exceptions or quarels, through the which right of Matrimony, is fordone, or any other manner of right in steade of iudgement: and al thoe yt for mede, or fauour, or for any other encheson maliciously mā or womā bryng out of their good fame into wicked, or make them for to leese their worldly goods or honour: or them put wrongfully to their purgation, of the whiche was none before. And al thoe ye maliciously distrouble or letten the right presentement of holy Churche, there the very Patrone should present and all that therto procure with worde or deede, or with false enquest, or with other power. And all that maliciously despisen the maūdement of the kyng to take a cursed man fro the time, yt he hath lyen in cursyng. lx. dayes, & no remedie will seeke. And all those yt their liueraunce purchase agaynst the right of holy Churche. And that mede take for to distrouble peace, there loue shuld be, or charitie: or strife maintaine with worde or dede: and till they haue yelded again their mede that they toke of them, they may neuer be assoiled. And al those that hold houses, māners, gronges of parsons, vicares, or any other man of holye Churche against their wil, or their attornies wil. And al thoe that any manner good moueable or vnmoueable awaye beare wt strength, or wrongfully away draw, or waste: of the whiche cursing they may not be assoiled, til they haue made satisfaction, to whom the wronge is done. And al thoe that any manner of goods with violēce or malice beare out of holy Churche, stede or Abbeye, or house of Religion, whiche that therein is layde or done for warrandise or succoure, or for to be kepte. And all thoe that therto procure or assent and all thoe that them maintayne or sustayne: and all thoe that haue layde hande on priest or clarke with malice, but it be himselfe defendynge. And all thoe, that Sarrazens Coūce • or helpe against Christendome. And all thoe that their children wrongfully father wittingly, or their children wittē any other mā with malice. And al thoe yt wearry or slea their generations, or their children destroye with drinkes, or with any other crafte. And al thoe, that false money, clippe or sheere them to aduauntage, to disceaue any man with. And all thoe that false the Popes Bull, or counterfaite the Kings seale. And al thoe, that bye or sel with false measures, or false waights, that is to saye, to bye with one, & sell wt an other. And all thoe, that false the kings standard, themselfe witing. And all thoe, that any testament distrouble, or therto procure with worde, or with deede, wherefore the deades will is not fulfilled. And all thoe that forsweare them vpon the holydome willyng or witing for mede, or for hate for to doe any man or womā to lose their worldly goods or honor. And all robbers, or rouers openly or priuily by daye or by night: or any mans good steale, wherefore they were worthye to haue iudgemēt. And all thoe, yt withhold any mās good, that haue bene spered & axed for thrice in holy church, themself weting. And all those that distrouble the peace of holy Churche, or of the land: and all fellons, and thoe that them maintaine. And all false conspiratoures, & al false forswearers in assises, or in any other court. And al those yt any false plaints put forth against the fraunchise of holy Church, or of the king, or of the realme. And all those that offringes, that bene offred in holy Churche, or in any other sted within the prouince of Caūterbury, witholden & put away in any other place agaynst the wil of the parson, or vicare, or theyr attourney, in the parishe, yt it is offered in. And al those that their goodes awaye geue for dread of death, in fraude of holye Churche or to forbeare their debts paying: & al those that such giftes take or therto helpe, or Councel, And all those that let or hinder prelates, or Ordinaries for to hold consistory Session, or chapiters, for to enquire of sinnes, & of excesse, in good amendemente of mans soule. And all witches,☞ and all that on them beleue: & al heretikes, that beleue not in the Sacrament of the altare, that it is gods owne body in flesh and bloud in forme of bread: and al other Sacraments that touchen health of mans soule. And all iuglars, vsurars, that is to say, yt if any man or woman lend their cattell vnto man or woman for any auauntage to take by couenaūt more thā their own, and if there be any such found in town or citie, the citie or the towne should be enterdited by the old law, and nouther done their Masse, nor Sacrament vsed, til he were out thereof. And al thoe, yt withhold tithes or withdraw theyr tithes witingly, or maliciouslye to the harme of holy Church, or tithes letten to be geuen of the goods, which yt bene commaunded to be geuen by the lawe of holy Church, yt is to say of al fruites of yardes, cornes, herbes that waxe, fruites of trees, of all manner beastes yt be newing: of wolle, lambe: & these in time of yeare: of swannes, gees, dowes, duckes: of bees, hony, waxe: of hay also as often as it neweth: of flaxe & hemp: of windmils, and of all manner mils: of all manner of marchaundise of chaffaryng men, and of men of craft. And all those that maliciously or wittingly any other withhold, the which ought to be giuen to holy church, and thoe, that therto procure in word or in dede.

Modus fulminandi sententiam.

PRaelatus Alba indutus cum ceteris sacerdotibus in ecclesia existentibus, cruce erecta, candelis accensis, stans in pulpito, pronuncient verba quae sequūtur.

Whiche is thus in Englishe.

The manner of thundring the sentēce.

THe Prelate hauyng on hys Albe with the other Priestes, that are in the Churche, the Crosse beyng lyft vp, and the candels lyght, standing in the pulpit, let them pronoun • e the wordes that folowe.

EX authoritate dei, patris omnipotentis, & beatae Mariae Virginis, & omnium sanctorum, excommunicamus, anathematizamus, & diabolo commendamus omnes supradictos malefactores, Excommunicati sint, anathematizati. & diabolo commendati. Maledicti sunt in villis, in campis, in vijs, in semitis, in domibus, extra domos & in omnibus alijs locis, stando, iacendo, surgendo, ambulando, currendo, vigilando, dormiendo, comedendo, bibendo, & aliud opus faciendo, & illos a luminibus & omnibus bonis ecclesie sequestramus, & diabolo damnamus: & in paenis inferni animas eorum extinguamus, sicut extinguitur ista candela: nisi resipiscant, & ad satisfactionem veniant.

That is to saye. By the authoritye of God ye father almyghtie, and of the blessed Uirgyne Marye, and of all Sainctes, we excommunicate, we cursse, and committe to the Deuyll, all the aforesayde malefectoures and euyl doers. Excommunicate mought they be, curssed and giuen ouer to the Deuill. Cursed be they in Townes, in Fieldes, in Wayes, in Pathes, in Houses, out of Houses, and in all other places, Standyng, Lighyng, Rysyng, Walkyng, Runnyng, Watchyng, Sleaping, Eatyng, Drinkyng, and whatsoeuer thynge they doe besydes. We sequester them from the thresholdes and all the goodes of the Churche and we giue them ouer to the Deuill. And let vs quenche their soules in the paynes of hell, as this candle is now quenched and put out, except they amende, and come vnto satisfaction.

Finita sententia extinguat lumen ad terror • , pulsatis cāpanis. That is to say.

When the sentēce is ended, let him put out the candle to make the people the more afraide, and ring the belles.

In an olde written boke I find thus written. The Articles of the generall sentēce must be read foure times in the yeare openly in the Churche before all the people,In Popish Churches all thynges are in Latib besydes surfyng. yea and that in the mother tong: that is to say, the first sonday of Aduent, and the first sonday of Lent, & Trinitie sondaye, and on the sondaye, whiche is within the Octaues of the Assumption of the blessed virgine Mary. And when the Priest hath read the Articles of ye general sentence, let hym with all hast put out the candle, which he holdeth in his hand, and with great violence cast it away from him, saying: Auctoritate dei patris omnipotentis, ☞ & filij, & Spiritus sancti, & sanctae Mariae Matris domini nostri Iesu Christi, & sanctorū Apostolorum Petri & Pauli, & omnium Sanctorum, & sanctorum Canonum, & nostri Ministerij, excommunicamus, anathematizamus, & a Sacramentis sanctae ecclesiae, & a cōmunione corporis & sanguinis domini nostri Iesu Christi sequestramus omnes illos, vel illas, qui praenominati sunt. Et sicut extinguitur haec lucerna hominum: ita extinguatur lumen eorum in secula seculorum, nisi ad emendationem & satisfactionem venerint. Fiat, fiat. Amen.

That is to saye.

By the authoritie of God the father almightye, and the Sonne, and of the holy Ghost, and of S. Marye the Mo- of our Lorde Iesu Christ, and of ye holy Apostles Peter and Paule, and of al Saintes, and of the holy Canons, and of our ministerie, we excommunicate, we curse, and we sequester from the sacramentes of holy church, and frō ye cō munion of the bodye and bloud of oure Lorde Iesu Christ, al those men or women, that are to fore named. And as thys candle, which mē vse, is quenched and put oute, so let their light be quenched and put oute worldes withoute ende, excepte they amende, and make satisfaction. So be it. So be it. AMEN.

The priest must take hede, sayth the olde written boke, that he reade not on the foresayde sondayes the generall sentence at masse time after ye Gospel, as certain vndiscrete priests do, by this meanes interrupting the masse: A Caueat, but he shal read it either immediatly after the aspersion or sprinckling of ye holy water, or els after the procession.

Hereafter followeth a treatise of the articles of the generall greater curse: found among other old bokes at Cantorbury in the parishe church of S, Paule, In the yeare, &c, 1562.

GOod men and women, it is ordayned by the councell of al holy church, fyrst of oure holy father the pope of Rome, and his Cardinalls, and by all hys councel: and sithen of al Archbyshops and Byshops, and by all the Clergye of holye church, yt euery man of holy churche, yt hath cure of mans soule, that is to say, persons, vicares, and paryshe priests, should shewe among hys parishoners foure tymes of the yeare, the articles that bene written in the generall sentence, that is to saye, the poyntes that longen to the greate curse. The one daye is the fyrst sondaye of Aduente. The second day is the fyrst Sonday in cleane lenton. The thirde daye is the sondaye next after Whitsontide. And the fourth day is the next sonday after the Assumption of our Ladye. And the poyntes muste openly bee taught and shewed to the people, or leude men, yt they maye knowe the greate mischiefe and disease thereof, yt no man or womā should be perished for defaulte of learning, ne haue matter to excuse hem by.What this word curs • signifyeth. Wherefore ye shoullen vnderstande at the beginning, yt thys worde Curse, is thus much to say, as departing fro god and al good workes.Two manner of curses. Of two manner of cursing holy church telleth. The one is cleped the lesse curse.The lesser curse. The other is cleped the more curse. That we clepen the lesse curse, is of this strength, yt euery man and woman yt falleth therin: it departeth hym froe al the Sacraments yt beene in holy Churche,☜ yt they maye none of hem receaue, tyll they bee assoyled, for ryghte as a swearde departeth ye head or ye lyfe from ye body: right so as to saye ghostlich, Curse departeth mans soule fro god,The more curse. & fro al good workes. The more curse is much worse, & is of this strength, for to departe a man fro God, and fro all holy church, and also fro ye company of all Christen folke, neuer to be saued by ye passion of Christ ne to bee holpen by the Sacramentes that bene done in holy Churche, ne to haue parte with any Christen man. • Clerkes sayen, that a childe before that he is christened: it hath a wicked spirite dwelling within hym in hys soule: the whiche wicked spirite is halsed or coniured, or caste out of hym thorowe the prayer of the prieste before the churche dore, when it shall be christened. The which sacrament of baptisme is groū ded in holy writ, and is beginning of al other sacramentes, and was veriliche betokened in the passion of oure Lord Iesu Christ by water that ranne oute of hys side from hys harte, when al his bloud was agone & shed for our sakes. And so by sacrament of Christening he is ful made Christes childe, and he receaueth there parte of the passion of Christ, and part of all the Sacraments and prayers that beene done in holye churche. Also he receaueth parte of all good deedes, yt beene done among all Christen people. And if he holde mekely the couenaunt, yt he maketh there to god: he may be sure for to haue a dwelling place for euer in ye blysse of heauē. But what tyme yt he trespasseth so agaynst the law of God, yt he falleth into curse by sinne, or yt he is worthye to be cursed of holy church: then he is departed from God, and al good works, till he come to amendment. And he is than deliuered againe to ye fende of hel for to put him for his sinne into the payne of hell withouten ende, but he hym amend & therof be assoyled or he hence passe. And therefore there is nothing in al this world, yt a Christen mā or woman ought so griselich to dread, as for to fall into sinne, yt bringeth him into the sentence of curse: the which departeth him from God yt is his father, & from holy church that is his mother. Also as holy scripture or the lawe beareth witnesse, Cursing is cleped the sweard of holy church. For right as we seen, yt the stroke of the sweard it sleaeth and departeth the life fro the body: right so ye stroke of this ghostly sweard, Cursing, departeth and doth away our Lord God from man & woman, which is accursed: the which Lord God is life of her soules,Note. & withouten him all her workes bene dead euermore after, but thei haue special grace of God for to amende hem here, ere they passe oute of this world. For as many Clerkes preuen, at ye day of dumme, would our lady S. Marye, and S. Iohn Baptiste, & al saints yt bene in heauen knele down at once before ye blessed face of almightye God: they shoullen not in yt time thorowe the prayer of them all deliuer the soule of man or woman, yt dyeth in deadly sinne: For trulich it were expresselich agaynste the holy Gospell, where Christ sayth thus: that he shall trulich geue to euery man and womā, their ryghte there, as he hath deserued here. And if the day of dumme shall bee so harde to all thoe yt dyen in any deadly sinne: by al reason ful myche harder shall it bee at ye tyme with all these, yt be founden openly cursed of God and of holye Churche. In thys perillous waye of dampnation beene all thylke men and women, that I shall speake of. And therefore I beseeche you, and charge you for the loue of god almighty and for the saluation of your soules, that ye vnderstand wel al these points. And if any of you fele hym giltye in any of all, yt he amende hym by sorow of hearte, shrifte, and penaunce, and that betimes.

Fyrst and formest we denouncen accursed all that holy Churche falsely depriuen of any ryghte or profyt, that it falleth to haue eyther by law written, or elles by good custome, whiche that hath bene holden and vsed of old time. And in thys poynte fallen three manner of folke. Fyrst all thoe yt stelen any Churchegoodes, in what place so that they bee done to kepe, or ells that stelen vnhalowed thyng oute of holye place, or thynges that beene halowed oute of place vnhalowed. And all thoe yt wittingly breaken or destroyen anye poynt of freedome that longeth to holy Churche. And thys is not alonely vnderstande of the fredomes yt longen generally to all holy Churche, but also of other speciall freedomes, which yt some church hath more thā an other, temporal or spiritual whether so it be. The thyrd poynte is, yt al thoe bene accursed, that purchasen writtes or letters of any leude courte for to let the processe of the lawe of holy churche of causes yt longen skilfully vnto Christē courte, the which shoulde not be demed by none other lawe. All thoe also that breaken or distroublen the fraunches and the fredome of holy church. And al yt bene agaynst the peace and ye ryghte state of holy church, or therto assenten with worde, dede, or counsayle. And al yt maliciouslye biriuen holy churche of her right, or maken holy churche Layfee, yt is halowed and blessed. And all thoe that letten Archebyshop or Byshop, or any other yt hath iurisdiction and power by the lawe of holy Church that they may not visite her sugettes, or dare not vse her lawe for to amende the soules of hem yt they haue to kepe. And all thoe that falsely fleen awaye from one place to an other, that holye church may not chastyse them, ne rule thē as she shuld. Also god & holy church accursen al thoe, yt laye hand in malice on priest or clerke, on man or woman learned or leude wtin church or churchyarde, or man or woman of Religion, but it be hemself defendaunt, so yt they may not els saue hemself: or els that it be in certaine pointes, that the lawe geueth licence: and all that therto procuren or mainteinen such dedes by coū sayle or strength. Also all yilke bene accursed that drawen out any mā or woman in violence out of holy Church to haue succour and helpe, or els out of any holy place that is halowed, but and it be in certaine poyntes, as the lawe geueth leaue, or letten them to haue sustenaunce the while they bene there. And also all thoe, that for malice or wrath of person, vicare, or priest, or of any other, or for wrongfull couetise of himselfe withholden rightfull tythes & offerings, rentes, or mortuaries frō her owne parishe Churche, and by waye of couetyse falselyche agayne takynge to God the worsse, and to himself the better, or els turne him into an other vse, than him oweth, or done him in other place after their owne will, so yt they be not done to the same place that they shoulde be: or let by worde or by deede any man or woman for to do her good will and her deuotion to god and to holy church. For all Christen mē & womē ben hard bound vpō pain of deadly sin, not onlich by the ordinaūce of mā, but both in the olde lawe, and also in the newe lawe, for to paye truliche to God and holy church, the tithe part of al maner encrease that they winnē trulich by the grace of god, both with her trauel, and also with her craftes, what so they be truliche gotten. Also the tith part of al manner fishes, and foules, & beasts both wild & tame And al maner of frutes that growen out of the earth. Also all that wittingly or wilfully tithen falsly, that is to say, that geuē not to god and to holy church the tēth part of euery winning lefully wonnen in merchaundise, or in any other craftes. withdrawen onely the expense and the costage that nedefully must be made about the thing, wherof the winning is getten, not tithing the winning of one marchaundise with the losse of another And al tho, that of the fruits of ye erth, or of beast, or any thing that neweth in the yeare, geuē not ye tith wholy withouten any costage. Al those that falsly tythen, taken to God the worse, and holden the better to her owne profyte agaynste the ordinaunce of Boniface sometyme the Archebyshop of Cantorburye: by the whiche ordinaunce thorowe oute the prouince of Cantorburye should be one manner axing of tythes in thys manner wise. Of all manner of frutes, of earbis of gardins wt outen any manner of coste abating: of haye where euer it groweth, in greate medes or in smal, as ofte as it neweth. Of newing, of all manner of beastial, of calfe, or of lambe fro seuen vpwarde in the tenthe: and fro six downewarde for euerich of hem an halfe penye, but if the person or vicarye will abyde till another yeare, and tell thilke that leuen, and take the other beaste that followeth. Of wulle yt is woxen: of fellis fro purification of our Lady. Of milke al the while yt it dureth, as wel in winter as in sōmer, but if they will do gree therefore to the person or to the vicary for the profyte of holy Church. Of fyshing, of fouling, of veneson, of been, of all other good ryghtfully wonnen, y• newen by ye yere. Of profyt of milles, & weris of fyshing no cost abate, but to ye very value shall the tithe be payde. Of lesewys, communis, seuerelis, shall the tithe trulich be paide, after the number of the beescis or the dayes, as it is most profite to holy Churche. All werckmen & chapmen that wynnen on her crafts & on her marchaundise shulen trulyche paye her tythe to God, and to holye Churche. Also Carpēters and smithes, weyuers, and al other craftysmen, and all other hyred men and wimmen shulen tythen of ye they getten, but if they wulle geue any certaine therfore to holy Churche at the persons or vicaries wil. Also of foules, of calues, of pigges, of gees, of hennes, of flax, of hempe, of corne, and of all yt neweth by the yeare. Also of shriding of trees, and of al mā ner of vnderwoode woxing or hewed. Also men of holy church mowen curse by name hem that wolen not paye her tythes, as it is written in many places of the lawe of holy Churche.

Also all thoe bene accursed by al holy Churche, that breaken or disturben the peace & the vnitie first of the kyng, and afterward of the realme, by power or by counsaile, by worde, or by deede, or els by any other manner to caste, or imagine his death, or any other traitorie to him, or to the realme. And al tho, that falsly withholden his heritage, or any other right, that hym oweth lawfully to haue. Also all thoe that geuen mede, or els taken any manner gyftes for to let or distrouble the pees, for to procure and make strife and debate among Christen people, where loue and charitie shoulde be in anye degree eyther more or lesse.

Also all thoe that falsen or counterfeyten the Popes Bulles, or his sealis, or anye other seal autentike. And all ye wittingly vsen suche false letters purchased or coūterfeted. And al thoe yt falsen & counterfeten the kings seal, or the kings mony, or clippen it, or maken it lesse, or therto assēt bicause of winning Also all ye falsen the kings standard, or vsen any false weights, or false yardes or elnes, or any false measures, yt is to say, to bye with one & sel with an other for to deceaue the cōmō people. And al false conspirators, & beginners of false quarelis, & helpers therto. And al ye falslishe forsweren thē vpon the holydom, and yet knowen well that it is false, when they begin to sweare, namelishe in questes, or in assisies, or in any other false causes. And all thilke that hiren such men, or maken to be hired, or procuren, or mainteinen thereto, or teachen hem thereto by worde or by dede, for to make a man lese hys good. And all that letten true cause or lawfull matrimonye, or heritage, or any testamente, to be discussed and ordayned. And all thoe, that for hate or for winning maken men lesen her cattell maliciously before any domesman in willing of vengeaunce. And all that purchasen writtes to outlawe anye man vnwittingly in another shire than he wonith in, all that pursuen such writs, or procuren therto, or geuen counseile, consent, helpe, or fauoure, or ells haue firme or stable suche writtes in her name purchased. In selfe doing or cō senting, they fallen into the greate curse. Also all false aduocates, that allegen any false exceptions or quarells in cause of matrimonye: and al yt letten rightly Matrimony. And al thilke procuratours or aduocates, or other men of lawe of holy church, ye which in plee of Matrimony, or any other cause maken exception or delayes wittingly, wt aduisement, for to destroye, let or tary a true cause, yt it may not be holpe, discussed, & ended after the right processe and course of lawe. And all that maken priuilich wedolck in church or in chappel withouten banes axing lawfullich and solempnlich agaenst forbidding of holy church. And all thoe, that for winning of frendship, or for kindred, or for loue, entermedle with such prety wedlocke. And all thoe, that for wrathe, or hate, or mede, or any other encheson falsely doe slaunderen, or diffamen any man or womā, so yt they bene brought oute of her good fame into wicked name: or make hem to lose her worldly goodes, wherefore they han nede to purge hem by yt law. And al thoe, yt stelen, or distreine, or falselich withholdē charteries or testamentes yt longen to other men, wherfore they lesen her heritage, or any righte, yt they shoulden haue by lawe. And all thoe, that letten or distroublen a testamente or the laste will of man or woman lawfully made, althoughe they bee dead, of the things yt were their owne, and yt thei myghte rightfulliche make a testament of, and skilfulliche biqueth: and all that letten the fulfilling of any rightful testament and all that withholden the goodes, so that the deades will skilfully may not be perfourmed. And all thoe, yt beene sworne and charged by executorye, and fulfyllen not the deades will, as her charge axeth. And all yt letten ye kings writte, clepyd a Significauit, yt is to maken hem that beene accursed after fortye dayes to do hem to prison, and thoe that procuren her deliueraūce vnrightfulliche, before they be buxum to holy churche. Also leude men that entermedle with offeryngs in churches or chappels agenst the wil and the leue of him yt it longeth to. And all secular iustices or iudges yt bene in offices, and han the lawe to kepe, when they be proued and required to doe her office in helping of the people yt han suffered wronges and harme, but if they do rightfulnesse and truth by her cōming, be they learned mē or leude: els they ben accursed. And al thoe, yt ben wedded together against the lawe of God and of holy churche in degrees that bene forbidden, as in consanguinitie, or in affinity, or gossibred. And all that bene professed in any religion, and broken out of her order, and become wedded men or women. Also priestes yt beene within holy orders, & forsaken her order, and be comen wedded, and al yt procuren, helpen, or assenten therto. And al that knowen in matrimonye, when it shall be made, anye great defaulte or letting, but if they by some way doe holy church to know it. And when any churche or chappell is suspended or interdited by lawe, they bene accursed openly that constreynen any priest for to sing therin, or by ringing of bells, or by any other waye maken hem to heare masse, that beene openliche accursed by name. And also when any man of holy church by commission doeth oute of holy Churche, or curseth any man or woman, and nameth hym by name on holy church behalfe, that he goe oute of the Churche while masse & gods seruice is in doing: but if he do his bidding, he is accursed. And also al yt maynteynen hem, or bidden hem, holde them stil in the church: and none of them may be assoyled but by ye court of Rome. And al yt her goods geuen in drede of death in fraude of holy church, or to forbarre her dettes: and al thoe also y• such giftes taken, or coū celen, or helpen thereto, bene accursed. Also al thoe yt letten Prelates or Ordinaries, or Chapiter, for to enquire of synne there nede is for helpe or health of mans soule. And al thoe, yt against ye lawe of holy church byen or sellen any benefice of holy church, And all yt byen or sellen holy orders, or falsely stelen 〈◊〉 thoe bene accursed, yt maken any • ate or plee in ye patronage, wherethorowe the very patrone is let of hys ryght. And al yt breken any point of the Kings great Charter, or els any point of the Charter of the forest, in whiche bene writtē the fredomes of this land, ye diuerse Kings han graunted both to learned & to leude. In the great Charter bene contayned .xxxv. poyntes: and ye Charter of the forest comprehendeth xv. points, vt in tractatu vocato, Pars oculi in prima parte, et in tract, vocat, Regimen animarum, in prima sui parte plenius continetur. Also al men and women, yt which in perill of death bene assoyled, or in any other perils, of hym yt hath not power by lawe oute of peril of death to assoyle hem assone as they be recouered, but they take absolution of hym that hath power to assoyle hem: they turnē agayn, & bene in the same curse as thei wer before, & worse for • vnbuxumnesse. Al yt bene open lechouris, open aduouteris, cōmon wemen, & all thoe yt wittingly and quietly defend them, yt they be not punished by the law after monishing vpon paine of cursing, yt no man let them house to hire, ne receaue hem into her house, after the time that they be knowen. Also al that comynen with hem that bene accursed in eating, drinking, in receauing, in helping, in fauouring, but only in hope to bring hem to amendment. And all Okereris, and vsureris, that is to say, if man or woman lende good or cattell to her neighbour for to take aduaūtage for her lending: and thoe yt it maintaine, & assenten to such geuing or taking or filling ye derer therfore. And if there wer such one in a city, ye citye should be interdited, and no masse, ne sacramente done therein, till he were out of the citie. And all thoe ye maken, when vsurye is taken, that it bee not restored agayne. And al that beleuen on witchecraftes, or vsen it. And all that wilfully sleen hemselfe, or ells any man, woman, or childe: and all witches, and all yt on witchecrafte beleuen, maynteinen, or vsen, Also al that heresye maynteinen or sustaynen, and all heretikes that beleuen not in the sacrament of the alter, the whiche is Christes owne bodye, hys fleshe and bloud in forme of bread: and in other Sacramentes of holye Churche yt touchen health of soule. And all thoe women that distroyen her owne children, or any other womans children wyth drinkes, or with any other witchcraft, eyther wercke vnleefull. And all ye fadren her children wrongfulliche on any man for malice or couetesie. And all yt her children wilfulliche sleen or castē awaye, or leyen at churches or Church doores, or at hospitalls, or in fieldes, or in high wayes, or leauen her children christened or vnchristened and goen away from hem, and forsaken hem. And all thor, that offeringes that bene offered in holy Church, or in chappels, or in oratories, or in any other stead within a paryshe, with holden or putten away into other places agaynst the will of ye person, vicarye, or curate, but if thei be priuileged. Also Iohn Stratford sometime Archbyshop of Cantorburye, hauing regarde to muche harme of mans soule,Wakings. and default of deuotion thorowe vilanye and synne yt weren vsed & done about dead bodyes ligging vp, & yet is vsed about in many places, or the body be borne to church: there yt sometyme weren vsed and ordained about a corse for holy prayers for the soule: now it is forbidden by constitution vpō paine of ye great curse, that no mā vndirsong or take any folke into his house, where the dead bodies bene watched, to make any māner plaies, but pray for ye soule. And al yt there ought ells done, or thither comen, than to bidde for the soule thei mowen drede of ye same curse. And al ye vsen simonye, or geuen, or vndersongen in way of simonie. Al sacrilegiers, yt is to say, al ye wrongfulliche doen away any thing halowed, or geuen to holy church ligging to be kept, where 〈◊〉 it be: or that any thing wt violence beare out of holy church & al yt this procuren or assentē. Also al thoe, y• doen in holy church, or in holy place any foule sinne, wherfore it hath nede to be newly halowed or reconciled. Also all thoe yt withholden any mans good vniustly wetingly, that hath bene axed openly in holy church three times. And al that in violence lien hand or drawen bloud on father or mother: and yt is to vnderstand both of bodilich & ghostlich, but it be himself defendāt. And al yt helpē the Sarazens against Christē mē in warre of armes, or in any other thing. Also al thoe that letters purchasē in any lords courte, that no processe of right may be determined, ne iudged in holy churche courte. Also al thoe ye bloud drawen of any man or woman in violence, or in any other vilonye in churche or in the churchyarde, where thorowe ye churche or churchyarde is interdited, polluted, or suspended. And all robbers & rouers by day or by night, that any mās good stelen, for the whiche goodes a mā or woman were worthye to heare iudgement. And al those that out of houses of holy church, graunges, personages, or vicaries, or any maneries of mens of holy church agaynst her will or her kepers wil any māner of goodes with violence beren out of holy place, church, or abbey, or any house of religiō, which weren lefte there for sikernesse or succour for to kepe, & all that therto assenten. Also al thoe that withholdē a wydow her right, or her dowry after her husbandes death, or taken her good wrongfully. All that procuren or geuē leue or commaundement any other to flea, or to maime, or to beate, or by any other waye a greue any Ordinarye or iudge of ye lawe in body or in goods. Al these aforesayd, bene accursed with the greater curse. Et cetera. Many other pointes also longen vnto this greate sentence: but I trowe to God, it be no neede to rehearse here no mo.

Et sic finitur.

BUt thorowe authoritie of oure Lord God almightye, & our Lady S. Marye, and all Saintes of heauen, of all Aungells, or Archeaungells, Patriarches and Prophetes, Euangelists, Apostles, Martyrs, Confessours and Virgines, also by ye power of all holy church, yt oure Lord Iesu Christ gaue to S. Peter: We denounce all thoe accursed yt we haue thus reckned to you: And all thoe ye mayntayne hem in her sinnes, or geuen hem thereto eyther helpe or councell, so that thei bee departed from God and all holye churche, and that they haue no parte of the passion of our Lord Iesu Christ, ne of no Sacramentes that beene in holye Church, ne no parte of the prayers among Christen folke, but ye they bee accursed of God and of holy church fro the sole of theyr foote vnto the crowne of her heade, sleapyng and wakyng, sitting and standing, and in all her wordes, and in all her workes: and but if they haue grace of GOD for to amende hem here in this life, for to dwel in the payne of hel for euer withouten ende. Fiat. Fiat. Do to the boke. Quenche the candle. Ring the bell. AMEN. AMEN.

Here folowe certayne Fragmentes of papistrye.

WE haue tofore heard, where we entreated of the Lordes supper, howe ye Pope Innocent the thyrde ordayned, that the mysterye of Christes bodye, otherwise called the sacramental bread, should be kepte in churches continuallye vnder locke and keye, to the entent to bee in a redinesse at all tymes: leaste, sayeth he, they that are sicke, shoulde wante ye spirituall comforte in the troublesome tyme of death.Reasons why the sacramental wine is not reserued in churches, as ye sacramentall bread is. Some curious fellowe peraduenture will here demaund why the sacramental wine is not also reserued, and hanged vp as well as y• bread, seing Christ gaue thys generall commaundemente, and sayde: Drinke ye all of thys. To thys question aunswereth Guilielmus Durandus, saying: The bloud of Christ is not reserued and kept for diuerse causes. The fyrst is, bycause wine, which is liquide, may easely thorowe negligence be spilt. The seconde is, bycause yt by the chalice, whiche is on Maundye thursdaye receaued, the ende of the olde lawe is vnderstanded. The third is, bicause ye body yt is reserued is not without bloude. The fourth is, that in ye the bloud is not reserued: it is declared, ye the olde sacrifice ought to cease. For the bread signifyeth the newe testament: but the wine signifyeth ye old testament. To make euident pr • se of this matter, the Lord, when he ha • dronke sayde: Consumatum est. It is finished. Therfore the chalice is receaued, and the bread is reserued: bycause the lawe hath now his ende, & the Gospel hath his beginning. The fift cause is, bycause Christ at the Lordes supper sayd: Uerely I say vnto you, I wil not from henceforth drinke any more of this frute of the Uine, til I drinke that newe in the kingdome of my father. He spake not of the body, or of eatyng. Yea we fynde, that afterwarde he dyd eate part of the broyled fyshe, and also of the hony combe: but we do not finde that he euer dronke after, Durandus, in Rat. di. off. Lib. 6. Cap. 79.

No bodye or Corps ought to be buried in the Churche,Buriall. or nigh vnto the place, where the body and bloud of the Lorde is made, but the bodyes of holye fathers, whiche are called Patroni, that is to saye, defenders, whiche thorowe theyr worthye and noble actes defende all the countreye: Agayne, Byshops, and Abbottes, and worthye Priestes, and laye men whiche be of most highe holynesse. As for all other, they oughte to be buryed aboute the churche, as in the yarde, or in the porch, or in ye voltes and suche lyke places as are nigh vnto the Churche. Durandus. in Ratio. di. off. Lib. 1.

When any Churche is to be halowed:The order of halowing churches. thys order muste be obserued. Fyrst all the people muste departe out of the Church, and the Deacon must remaine there onely, hauyng all the doores shut faste vnto hym. The Byshop with the Clergye shall stande withoute before the Churche doore, and make holy water mingled with salt. In the meane season within the churche there muste be set vp .xii. candles brennyng before xii. crosses, that are appoynted vppon the churche walles. Afterwarde the bishop accompanied with the Clergye & people, shall goe thrice aboute the church without, and the bishop hauing in hys hande a staffe with a bunche of Ysope on the ende, shall with the same cast holy water vpon ye church walles: and at euery time the bishop shal come vnto ye church dore & strike ye threshold therof with his Crossierstaffe and say. Tollite portas Principes vestras, et eleuami • i portae aeternales, et introibit Rex gloriae. That is, Lifte vp your gates, O ye Princes, and be ye lyfte vp O ye euerlasting gates, & the King of glorye shal enter in. Then shal the Deacon or minister that is within, saye: Quis est iste Rex gloriae? That is: Who is thys king of glorye? To whom the Byshop shall aunswere, and saye: Dominus fortis et potens: Dominus potens in praelio. That is: It is the Lord strong and mightie, euē ye Lord mightye in battayle. At ye third time the Deacon shall open the church doore, and the Byshop shall enter into the churche accompanied with a fewe ministers, the clergye and the people abiding still without. Entring into the church, the Byshop shall saye: Pax hui • domui. That is: Peace be vnto thys house. And afterward the Bishop with them yt are in the church shall saye the Letanye. These thynges done, there must be made in the pauemente of the church a crosse of ashes and sand, wherin ye whole Alphabete or Christs crosse shall be written in Greeke and Latin letters. After these things the Bishop must halow an other water with salt, and ashes, and wine: and consecrate ye altare. Afterwarde the twelue crosses yt are paynted vpon the church walles, the Byshop must annoynt them with chrisme, cōmōly called, Creame. These thinges once done, the clergye and the people may frely come into the church, ring the bells for ioye, &c. Ibidem.

Holy water proprely euen of her own vertue hath power and strength to expell and put out deuills.The vertue of holy water. And therefore it is sayde in the coniuration thereof: That it maye be made a coniured and be witched water to chase awaye all the power of thee nemye, yea to plucke vp that same enemye euen by the verye rootes, &c. Ibidem.

The manner and order of consecrating or halowing altars,The order of halowing altares. is this. First the byshop muste beginne, Deus in adiutorium meum intende. Secondly, he shall make holy water, Thyrdly at ye foure corners of ye altare he shal make foure crosses with holy water. Fourthly, the Byshop shall goe seuen tymes aboute the altare: and seuen tymes he shall washe the table of the altare, or altare stone with holy water, hauyng ye holy water sprinckle made of Ysope. The churche also shall be sprinckled agayne with holy water: and whatsoeuer holy water doth afterwarde remaine, shall bee poured out beneath at the altare. Fiftlye in the foure corners of the Sepulchre, wherein ye Reliques are laide, the Byshop shall make foure crosses with ye creame: and ye Reliques shall be layde vp in a bagge with three graines of Franckencense, and put agayne in the Sepulchre. Then shall there be made in the middes of the Sepulchre, a table with the signe of the crosse. Sixtly, the stone, which is called the table, shall be made mete, and laide vppon the altare: and being so made mete, the Byshop shal annoynt it with oyle in fiue places: and lykewise shall he afterward doe wt the Creame, as it is sayd of ye oyle. The Byshop also shal confyrme the altare in the forehead or forefronte with a crosse of creame: and shal burne franckensence vpon the altare in fiue places. Afteral these things be done, ye altare shal be couered with fayre clothes: And the priest may now lawfully sing masse vpon it, when he will. Ibidem.

The Apostolike See, as Anacletus the Pope sayeth,The popes power. is the heade and the hanggell (Cardo) of all other Sees. For as the doore is gouerned by the hanggell: so are all churches gouerned and ruled by the authoritye of that See. And therfore thei are called Cardinalls, bycause yt by thē the whole churche is gouerned, sicut ostium per cardinem, as ye doore by the hanggel. The prelate of ye see is called Papa, yt is, father of fathers, namely, the vniuersall bishop: for he is the prince, lorde and ruler of the whole church vniuersal. And he is called Apostolicus, bicause he occupieth ye roume of the prince of ye Apostle. (Peter). He is also called Summus Pontifex ye highest bishop, bicause he is ye head of al bishops, frō whō thei, as membres frō the head, descend: and al receaue of his fulnesse, euen so many as he calleth in partem solicitudinis, non in plenitudinem potestatis into part of the carefull trauayle, but not into the fulnesse of power. He is ye Melchizedech, whose priesthoode farre excelleth al other.The pope is Melchizedech. Guili. Durand. In R at. di. off. Lib. 2.

In the administration of the Sacramentes, some, spiritual sanctification is geuen, thorow the blessing or cō secration of the garmentes, of the water, and such like. Ibidem.

Priestes when they are ordered, take of ye byshops hand a chalice with wine in it, & a paften with the hoste, or singing cake, yt by these instrumentes they may know, yt thei haue receaued power to offer vp vnto God propiciatorye sacrifices, euen the bodye and bloude of Christ. In consideration wherof, when the byshop geueth these thinges vnto them, he saith: Take power to offer sacrifice vnto God and to singmasse both for the quicke and the dead in the name of our Lorde.

There is great difference betwene byshops and priestes. For albeit there are six things, which cōmonly pertaine vnto all priests, yt is to say, to catechise or teach, or baptise, to preache, to make gods bodye, to losen and to bynde: yet belong there specially vnto the bishop nine things: yt is to say, to order clerks to blesse virgins, to consecrate bishops to laye on handes, to halowe churches, to put down them yt ar to be degraded, to celebrate sinodes, to make crisme, to halowe vestmentes or vessels. There are other things also, which appertain vnto ye office of a bishop, as to cōfyrme children, to geue the solemne blessing before the Paxe, & suche lyke. Ibidem.

When the priest pronounceth these wordes of Christ, Hoc est corpus meum. Hic est sanguis meus. This is my body. This is bloude: the bread and wine are conuerted and tourned into fleshe & bloud, with ye power of the word wherwith ye word was made flesh, Ioan, i, Psa, cxlviii▪ Gene, xix, Exod. vii, Ioan, ii▪ & dwelled amōg vs: wherwith he spake, & it was done: he cōmaunded, & they wer made: wherwith he chaunged a woman into a pillar of salt, & turned a rod into a serpent: wherwith he chaunged the fountaines into bloud, & turned ye water into wine For if the word of Helias could bring downe fyre from heauen: shall not the word of Christ thē be able to chaunge bread into flesh? Uerely it is a greater thing of nothing to make yt is not, thā to chaunge yt, which already is, into an other thing. Yea it is a greater thing without al comparison, yt God is made man, and yet continueth still God, thā the bread is so made fleshe yt it ceaseth to be bread. That was once done by incarnation: but this is continually done by consecratiō. At ye pronoūcing therefore of the wordes of ye bread is by the mighty power of god transsubstantiated & chaūged into ye substance of flesh. The deuine & materiall substance of this sacrifice is ye word, whiche ioyned vnto ye element, maketh a sacramente, as ye word vnited to flesh maketh christ mā.Miracles. This man for lacke of scripture to proue hys popysh trā substantiation, fleeth to carnall reasons & fleshly similitudes, as al other papistes doe. For it is to be noted, yt in the body of christ (he speaketh of the sacrament) xi. miracles are considered, of ye whiche no euidente reason can be rendred and shewed, although reasons made by similitudes may serue for this purpose. The fyrst is, ye bread & wine are turned into the substance into ye body & bloud of Christ: wherof we alredy shewed certayn reasons. An other reason also serueth for this purpose. For both corporall meate & drinke is made fleshe and bloud by the meanes of nature, It followeth therfore much more stronglye, yt the self nature, yt is to saye, God is able immediatly to make, ye bread should be tourned into hys bodye, and ye wine into hys bloud.A wise reason and a cupstantial. The second miracle is, yt the bread is daily transsubstantiated into the bodye of God, & yet there is no augmentation or increasing in God. Reason proueth this thing to be true. For al though I know any secret matter, which I publish to many: although al they thorowe my declaration know it: yet in me alone or in my mynd there is neuer the more augmentation for al this. The thyrde miracle is, yt the body of God is dayly receaued and eaten, & yet is there made no dimunicion or lesing therof. The reason. If a thousand candles be lighted at my candle, yet is there neuer the lesse light in my candle The widowe of Sarepta also did eate & yet was there neuer the lesse meale in her pot nor oyle in her pytcher.4, Reg. iiii. The fourth miracle is, yt the thyng which is indiuisible and can not bee deuided, is notwithstanding deuided & remayneth whole & perfect in euery part of ye sacrament. This is proued by reasō. In a glasse, wherin any thing is represented & shewed, although it be deuided by parts, yet in euery one of thē is ye same thing represented. The fift miracle is, yt the body of God taken & receaued of the wicked, is not defiled. The reasō is this. For neither is the sunne shining vpō fylthy places defiled, or made anye thing yt worse. The sixt miracle is, yt the body of Christ, which is the meate of life, bringeth death to sinners. Reasō proueth this to be true. For those meats, which ar good & wholesome, as capons & good wine are hurtfull to thē yt are sicke & feble in body. The seuenth miracle is, yt the bodye of Christ being receaued of the priest, or of any other, y• mouth of the receauer being shut, is taken vp into heauē. Reasō proueth this For Christ came out of the body of the virgine vncorrupt. He rose also out of the graue being shut. Agayn, he came into the house, where ye Disciples wer gathered, the doores being shut. The eyght miracle is, yt although the body of Christ bee in comprehensible, & cannot be measured, yet it is contayned in so little an hoste. This maye be proued by this reasō. Theapple of ye eye, which is very little, comprehendeth a great thing. The ninthe miracle is, yt one & the self same whole bodye is in diuerse places,The • biqu •• ty of christs bodye. and is receaued of diuerse at one time. The reason. For the word of mā also once vttered & spokē according to the nature of the voyce, is al whole together in ye eares of diuerse. Moreouer he yt made the body & the place, maketh both to be in the one, as he willeth. Agayne, the Moone & the Sunne, & the light are in diuerse places, & are seene of diuerse. The tenth miracle is, yt the bread being transubstātiated & turned into the substance of ye body of Christ, ye accidentes of the bread do remayne,The monstrous and vnreasonable doctrine of transubstantiation. Fabula sin • capite, yt is to say, the weight, ye coloure & the sauor. To shewe a reason in this behalfe by any similitude we can not. The leuenth miracle is, yt vnder the kinde of bread both is, & is receaued the body & bloud of Christ, yea whole Christ. Likewise vnder the kinde of wine is receaued both the body and bloud of Christ. The reason is thys, Although at one dinner I eate both before I drinke, & after yet am I not coūted to dine twice Durand in Rat.

If it be demaunded, what it is yt the mouse eateth when shee knaweth and byteth the sacrament: or what is consumed to ashes, when the sacrament is burnt. Pope Innocent the thyrd answereth and saith: euen as the substance of bread is miraculously turned & conuerted into the body of our Lord,An homely shifte and a soule. when it beginneth to be vnder ye sacrament: so likewise after a certayn manner miraculously it retourneth and commeth agayne, when the same body ceaseth to be there not yt that substance of breade cōmeth agayne, which was turned into the fleshe of Christ, but in the stead thereof an other thyng miraculouslye is made, although suche accidentes might be without a subiecte and so eaten. Guilielmus Durandus. In. Rat. di. offi. Libro. 4.

Both the good and the euil eate the bodye of Christ: Corin. xii. but the good vnto saluation, the euell vnto condemnation. For excepte the euill also dyd eate the body of Christ, the Apostle woulde not haue sayd: He yt eateth vnworthely, eateth hys owne damnation, bicause he maketh no difference of the Lordes bodye. Ibidem.

But what becommeth of the bodye of Christ, when it is receaued and eaten? It may be aunswered: That if the corporall presence bee sought, it muste bee sought in heauen, where Christ is sitting on the ryght hand of God. Notwithstanding for a tyme he dyd exhibite hys corporal presence, yt he myght prouoke & allure the Communicantes vnto the spirituall presence. Therfore when ye sacrament is holdē, tasted, and eaten: Christ is corporally present in sight, in touching, in sauour. And so long as ye corporal sense is affected, the corporal presence is not taken away. But after y• the corporall sense in receauing fayleth: the corporall presence is no more to be soughte, but ye spirituall presence is to be retayned. For whē ye dispensation is ended, Christ goeth frō ye mouth to the heart. For it is better that he goeth forth vnto the minde, than that he shoulde goe downe vnto the bellye. For he is not the meate of the fleshe, but of the soule. He cōmeth to be eaten, not to be cōsumed: to be tasted, not to be incorporated. He is eaten wt the mouth, but he is not digested in the stomacke: he refresheth the minde, but he goeth not oute into the draught. Ibidem.

The host is lifted vp of the priest at masse,Why ye host is lifted vp aboue the priests head Phil, ii, Rom, x, that the people not comming before the consecratiō, but by this knowing that it is done, may fal prostrate vpon the groūd & worship Christ, which is come doun vpō the altare, according to this saying of ye Apostle: In ye name of Iesus let euery knee bow. &c. Again, that they should honour him with hart & mouth, as the apostle saith, with the hart it is beleued vnto righteousnesse, but with the mouth confessiō is made vnto saluation, Ibidem.

Although vnder the kinde of bread, ye bloude is receaued wt the body & vnder the kinde of wine, the body is taken wt the bloud:Amōstrous kinde of doctrine. yet after ye minde of pope Innocent the thirde, neither the bloud vnder the kinde of bread, nor the body vnder the kinde of wine, is dronken, or eaten. For as neither the bloud is eaten, nor the body dronken: so is neither of thē vnder the kinde of bread dronkē, or vnder ye kinde of wine eaten, although it may seme a matter to be graunted, yt the body in drinking, and the bloude in eating, is receaued. Ibidem

One & the same,Chebbiquity of christ •• bodye. both thē & now, both here & there is sacrificed of all. He is whole in heauen, he is whole on ye altare also. He both sitteth on the ryghts hand of the father, & remaineth vnder the kinde of the sacrament. Ibidem.

These consecrations are made with the signe of the crosse.The signe of the crosse helpeth forward transubstātiatiō ☜ For thorow the vertue of the crosse & of the wordes, transsubstantiation of the natures (of bread and wine) is made,

As water can not be consecrated without wine, so likewise cā not wine with out water be transsubstantiated, & turned into ye substance of Christes bloud. For oute of Christes side flowed both bloud and water. Ibidem.

This is to be noted,What is to be done if gods bloud be frosen in the chalice, ye if the wine be frosen in the chalice, the priest must so long breath vpon it, til it be molten, & the Vse disolued. If it can not be done so, let him put fyre vnto it.

He yt hath communicated if he may conueniently and without hurting of nature,An h • e point in a lowe house. i. Corin. ii. Titus, i. he ought to abstayne frō spitting. Notwithstanding after a cōuenient time he may spit, so yt he spit there, where ye spittle may not be trodē vpon. For a spirituall mā iudgeth al things, & he is iudged of no mā. And al things are cleane to them yt are cleane.

Sacramentes iustifye after the doctrine of the papists.This is the difference betwene ye sacramentes of the law & of the Gospell, yt the sacraments of the lawe, signified only: but the sacraments of the Gospel do both signifye and iustifye. Ibidem.

Howe the sacrament is to be eaten.The sacrament may not be chawed as other meate is, but it must be torne with the former teeth and made softe, with ye tongue discretly, moderatly and softlye, yt no percell thereof cleane to ye teeth, which paraduenture afterwarde it might chaunce to be cast out by spitting or hemmyng. Ibidem.

It is to be noted, yt whosoeuer will receaue the body of Christ, he must bee • asting from al corporall meates. For seing yt the soules ar spirituall and immortall, they ought fyrste of all to receaue the nourishments of euerlasting life. Ibidem.

The oblations of the Masse bycause of ye excellency of so great a sacrament,The masse excelleth al prayses done to god whiche is made in it, is aboue all other prayses, and it is a prayse by it self, neither is it comprehended vnder the nū ber of other prayers. Durand. In. Rat. di off. Lib. 5.

That blessed Uirgine is the verye Lodestarre.Mary ledeth to heauen. For if we, which ar in this world, wil prayse her worthely, she wil lede vs vnto the heauen of saluation. The blessed Uirgin also is to be praysed and prayed,Prayer vnto Marye the Uirgin yt shee will make vs that are colde, warme in charitie thorowe the Sonne Christ whome shee brought forth.

In the church nothyng is to be song or red, but yt is canonised, autorized, approued, and expressely set forth, or at ye leaste suffered of the holye Churche of Rome.

So long as we lyue in thys worlde, we are set in a slipperye place,Suffrages of saintes. and are impugned of deuills. Therefore haue we alwayes neede of the Suffrages, helpes, intercessions and meditations of Saintes.

To eate before the houre of eating & before masse bee ended and done inFasting. appoynted and necessary fastes: the holy Canons doe affyrme yt it is deadly sinne. Rat. di off. Lib. 6.

Crosse.The crosse, whiche is made on oure forehead, is our banner, wherwith we ouercome the deuill. For there is none other signe made, but the crosse, that in this signe alone, ye deuil knowing yt he is ouercome, may shake for feare & flee.

Although a simple priest may minister vnctions or annoylinges,Confirmation or smering of the infantes forehead, yet thys annoynting of the children in the forehead, whē thei be bishopped, none may geue, but the hie priest, yt is to saye, the Byshop▪ For it is redde of the Apostles alone, whose vicares the byshops are, yt they by the imposition of hands gaue the holy ghost.

The greate vertue of cō firmation.In the confyrmation or bishopping of children, the fulnesse of the mysterye of the whole Christen religion is made perfect. In baptisme remissiō of sinnes is geuen by the holy ghost. But here ye holy ghost is called vpon to come, yt he may vouchesafe to come downe and inhabite ye house, which he hath sanctified. And the holy ghost is poured vpon ye childe at ye inuocation of ye bishop. Therefore sayth Pope Vrban. By the imposition or laying on of the byshops hande, the holy ghost is geuē, whereby a faythful heart is made wide & opē to receaue wisedome & constancye, yt a mā may be a full and a perfect Christian.

The byshop in bishopping children doth two things. Fyrst he annoynteth the yong childe in ye forehead. Secondly, he striketh him on the face. The annoynting signifyeth the encrease of grace,Note. yt he shuld be bolde to take those things in hand, whiche pertayne vnto the fayth. He striketh him on the face, to put him in remēbraunce y• he should not from henceforth bee ashamed or afrayde to confesse the name of Christ. As though the Byshop should say to ye person confyrmed: Bee so strong, valiaunt, couragious & stoute in the fayth of Christ, & in the confession of ye same, yt whosoeuer shal thus strike thee, or any otherwise seke to displease or hurte thee, bicause thou confessest the faith of Christ, thou notwithstanding be not abashed at all these thinges. For they y• are striken, are wonte to be abashed. Rat. di. off. Lib. 6.

Among all the saintes, the glorious Mother of God,Mary oure intercessour Mary ye perpetual Uirgin is the chiefe & principal. We ought at al times to haue her in remēbraūce, which without ceasing maketh intercession for vs sinners vnto her Sonne. Durand. in Rat. di, off. Lib. 7.

There be .iii. degrees of the soules departed: some are Valde bonae, maruelously good.Three degrees of soules. Some ar Valde malae, maruelously euill. Some are Mediocriter bonae, meanely good. Now note yt the suffrages, which are made in the churches for the dead, yt are maruelously good, ar thankes geuings:Soules maruelouslye good. For those • oules yt are perfectlye good when they departe frō their bodies, flye streyghtwaies vnto heauen, neither haue they any neede of our helpe. For the soules yt are maruelouslye euill there are also done certayn consolations after a sort.Soules maruelously euill, For our helpes do not profit them: bicause their soules go streyghtwayes downe vnto hel. For the soules yt ar meanely good, which are in purgatory, there are expiatorye sacrifices,Soules meanely euill. wherwith they maye be releued and holpen. For the soules yt are meanely euil, whiche are in hell, there are also propitiations or mitigations of their paines. For after the minde of Austen, whom our prayers & good dedes profyt, either they profytte them yt they may haue full remissiō of their sinnes, or ells yt their damnation may be the more tollerable. Ibidem.

The dead,Soules in purgatorye knowe what is done for thē in thys worlde. which are in purgatorye, knowe the suffrages that are done for them .iiii. manner of wayes. Fyrst, by diuine reuelations: that is to say, whē God doth shewe it vnto them. Secondly, by the manifestation or shewing of the good Aungells. For the Aungells, which are here alway with vs, & consider all our actes and deedes maye as a man would say in a trise go downe vnto them, & tel them out of hand. Thirdly by ye declaration of the soules, which depart hence. Fourthly, by experience, as when thei seale yt they are deliuered from their paynes. Moreouer we must knowe, that the dead, whiche are maruelously euill, know not, what is done of them yt liue, but euen so much as is permitted and suffred vnto them for to know. Likewise they that are meanely good, remaining yet in the fyre of purgatorye, which haue not yet the fruition and sight of God, knowe not, but euen so much as is permitted vnto them to know by any of the aforesaid wayes But the deade, that are maruelouslye good,Soules in heauen know what is done here which already enioy the sight of Goddes Maiestye, knowe cetaynely what is here done, according to this saying of S. Gregory. Quid est quod nesciant, qui videntem omnia vident▪ That is to say. What is it yt thei know not, which set him that seeth al thinges. Ibidem.

Geue the glorye to God alone.