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 vsur∣ped power and fayned authoritie.

POpe Boniface the third thorowe great and earnest sute (although many good and Godly learned men re∣sisted hym in thys behalfe,* 1.1 vtterly condemning this his ambition and Luciferlike pride in exalting and lifting vp himselfe aboue his fellowe Byshops, and chalenging vnto hym y^t Supremacie and authoritie, which the holy Scripture in no place geueth him neither had any of his predecessours y^e 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 Constanti∣nople,* 1.2 whiche attempted the lyke wic∣ked enterprise, but was resisted) to Pho¦cas the Emperour, at the last obtayned of hym, that he and his successours for euer after should be taken for y^e chiefe

byshop and supreme head of the vni∣uersall Church of Christ throughoute the worlde:* 1.3 and y^t the Church of Rome from that daye foreward should be cal∣led, and so admitted and receaued the chiefe and principall head Church of y^e whole world: Againe, that the Church of Rome should be in subiectiō to none other Church, but that al Churches v∣niuersall shuld be obedient and in sub∣iection vnto it. For vntil that time the Church of Constantinople was coun∣ted the highest and of greatest autho∣ritie 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. Ab∣bas vrspergēsis. Hermannus Contractus. &c

* 1.4This Phocas (as histories make mē∣tion) was a great and cruell tyraunt, & by force & violence obtayned the Em∣pyre. And that he myght the more qui∣etlye 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 tray∣torously slewe hym,* 1.5 not onely him, but al his children also, y^t none of his flocke might lyue to make any clayme to the Emperiall Crowne after him. A Ty∣raunt mete to set vp the tiranny of the Byshop of Rome contrary to y^e worde of God and the determination of the auncient Cannons.

But thys trayterous murtherer re∣ceaued a iuste reward of thys his tiran∣nye. 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.* 1.6 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 pri∣uy 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 Vuarnefri¦dus, Ioannes Monachus, Paulus Diaconus, Ioannes Cuspinianus, Sebastianus Frank.

* 1.7Pope 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,* 1.8 it maye be gathered of diuerse writers. In the yere of oure Lorde si••e hundred .lxvii. Anselmus Ryd. Achilles Perminius, Sebastianus Franck. &c.

* 1.9Pope Vigilius (as they fayne) made a decree with the consente of his adhe∣rents 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)* 1.10 in the yere of our Lorde: 471. Moreouer the papistes go forth and say, that when Pope Sil∣uester was Bishop of Rome, Constan∣tine the Emperour did exalte and ad∣uance the Sea of Rome, that he gaue vnto it not only an ecclesiasticall, but also an Imperiall, power, appoyn∣ting the church of Rome to be the chief church through out y^e world, & to haue autority, rule, & preeminence no lesse ouer those foure principall Churches, Antioch, Alexandria. Cōstantinople, and Hierusalē,* 1.11 than ouer al other churches cōtayned vnder the heauens: Agayn, y^t the bishop of Rome should be higher & of greter autority, than al the bishops and priests of the whole worlde, and y^t whatsoeuer should be determined con¦cerning matters of religion, shuld de∣pend 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. Moreo∣uer the aforesaid Emperor Constantine gaue to Pope Siluester and to his such cessors the city of Rome and al Italye,* 1.12 withe the prouinces, places and cities of all the weast parts, to be S. Peters patrimony for euer: & addeth further∣more these words.* 1.13 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 ene¦mies, 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 dam∣ned for euer and euer withe the deuill and all the wicked.

* 1.14Furthermore 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 w^t all kind of precious stones pearles and iewels from his own heade, and set it vpon pope Siluesters pate for the re∣uerence

y^t he bare to s. Peter & caused y^e Romish bishop to be set vpon a costlye & richely appareled palfrey,* 1.15 & to be so∣lemnely caried aboute thorow the citie of Rome in the presence of al y^e citizēs, y^e 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, y^e Em∣perour 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, e∣moluments, commodities & profites of the same, and wēt himselfe into y^e East partes, euen vnto the citie Bizantium, which being in great ruine he repared and amplified, beautifying it with ma∣ny 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 y^e 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 Piceri∣us 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.* 1.16 Laurentius Valla, An∣toninus Archiep. Florent. Volateranus Hie¦ronimus, 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 diue∣lish decrees. &c. Upon such as liued ma¦nye yeares before, and vpon suche as were mē (in theyr dayes) of great lear∣ning 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 y^e

last thorow the colour of antiquity be receiued for moste manifest verities & vndoubted truthes.* 1.17 Notwithstāding this must we nedes cōfesse (which thīg the histories doe also testify) that after y^e church of Rome was endowed with temporal possessiōs, it was euer after more studiouse of y^e world thā of god, of secular businesse thā of spiritual ex∣cercises, of outward pomp & pride▪ thā of inward deuotiō & christen holines, of making their owne traditions and degrees than of setting forth gods ho∣ly commaundements & lawes, of en∣riching themselues than of edifyinge the flock of Christ: so that not with∣out a cause it is written, y^t what time the Church receaued temporal posses∣sions, y^e olde enemy cried with a loude voice in y^e ayer: This daye is poison shed forth into the Church of Christ.* 1.18 Therfore saint Ierome in vitas patrum saith: Si∣thens that holye Church encreased in possessiōs, it hath decreased in vertues according to this cōmon saying: Reli∣gio peperit diuitias: Filia deuorauit matrē: y^t is to say, Religion brought forth ri∣chesse, & 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 y^e emperour is aboue al other kings: and that he should be called Pope,* 1.19 that is to say, the chiefe father, or the father of fathers. But this is so false, that no∣thing can be more contrary to y^e truth. For in the councel of Nice, which was celebrate by the commaundemente of Constantine the Emperour in y^e 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 vniuer∣sally all other primates should haue al the gouernance & preheminence of al y^e countryes that were nere vnto them,* 1.20 as y^e byshop of Rome had in Italy, &c.

We will, say they, y^t the old custome and manner shal continue in Egipte, Libie, and Pentapali, which is, that y^e Bishop of Alexandria shal haue gouer∣naunce and rule ouer all these: for tha••

there is a lyke custome for y^e 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 y^e sixte councell Cartaginense,* 1.21 that the bishop of Rome ought to haue the ordering of al great matters in al places by his su∣preme authoritie, he alleaged no scrip∣ture for him (for at that tyme no scrip∣ture 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 y^e 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 y^e Pa∣triarchall Sees were, to haue the true copy of y^e Councell Nicene, which was sent vnto them, & also frō Rome, whe∣ther thei sent also for that purpose. And after they found no suche article in it, but in the fyrst chapter therof, the con∣trary, that al causes ecclesiastical shuld eyther be determined within y^e 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,) y^e whole councell Car∣taginense wrote to Celestine at y^e tyme being Byshop of Rome, that since the councell Nicene had no such article in it, as was vntruely alleaged by Fausti∣nus, 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, a∣bout Rome, the Bishop of Rome, and likewyse in other countreyes the Me∣tropolitanes

shoulde haue theire pre∣eminence: so that the byshop of Rome neuer had medling in those countries. And in the nexte article following, the byshop of Hierusalem, which citie be∣fore had bene destroyed, and almost de∣solate, is restored to his olde preroga∣tiue, to be chiefe in Palestine and in y^e countrey of Iewrye: which Church of Hierusalem, if places should be regar∣ded, shuld be the chiefe. For there was accomplished y^e mystery of our redemp∣tion, and Christ himselfe the eternall worde & Sonne of God there preached in his own person, and after his ascen∣cion, all the Apostles and Disciples, &c.

Furthermore in y^e councel Constan∣tinople 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 An∣tioche, as it was ordayned in the Ni∣cene councell. And euen so, that the by∣shops of Asia shoulde ouersee Asia, and order all thinges pertayning to Asia.

Likewise, that y^e bishop of Pont shuld gouerne the diocesse of Pont. And the byshops of Thracia, their diocesse: so y^t 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.

* 1.22Of these councells aforesayd it ma∣nifestlye appeareth, that the byshop of Rome hath no such preheminence, au∣thority, supremacie & iurisdiction ouer al other bishops and ouer their prouin∣ces and diocesse, as he vniustly chalen∣geth, and wickedly vsurpeth, but that his power is only in Italy: al other bi∣shops 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 E∣pystles, 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:* 1.23 and that it is a great ty∣ranny to desire to be Lorde ouer other bishops. S. Gregory writeth expressely, that he, which would be bishop of al o∣ther bishops, shal not haue the place of Christ in earth, but of Lucifer, & shalbe very Antichrist himself.* 1.24 He saith more∣ouer, that to bee called the vniuersall bishop, or head of all other bishops is contrary to the ordinaunce of y^e gospel, contrary to the decrees of the Canons: yea, saith hee, it is a newe name, and a name of blasphemie, whereby y^e honour of all priests is greatly diminished and abased:* 1.25 He addeth moreouer, that the name of the vniuersall bishop for y^e go∣uernour of blessed Peter Prince of the Apostles, was offred to the bishop of Rome at the counsel Chalcedonense & yet notw^tstāding none of all his prede∣cessors 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 wil∣ling to shew how greatly he abhorred the name of the vniuersall Byshop or Supreme head of the whole Church of Christ dispersed throughout y^e world, in all his letters & Epistles called him∣self 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 Alex∣ander, in tyranny Nero, and in al kind of wickednesse Antiochus.

* 1.26Of these things aforesaid, it is plain and euident y^t thys supremacye & vni∣uersall power, whiche the Byshop of Rome chalengeth ouer all other By∣shops, 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 ob∣tayned of that tyraunt Phocas y^e Em∣perour 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 ma∣ny thousand soules, whiche being per∣swaded 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 de∣crees, whereby they haue stablyshed their tirannical power.

Pope Innocent the fyrst made a law,* 1.27 that the Sea of Rome shuld be of grea∣ter authoritie, than y^e 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,* 1.28 y^t if any man did suspecte his iudge, he should appeale vnto y^e sea of Rome, as a place to iudge al mē, but to be iudged of none. In y^e yere, &c. 338. Chron. Ioan. Tit. 2.9.6. cap. placuit.

Pope Stephan the fyrst decreed,* 1.29 that whatsoeuer statutes y^e church of Rome

maketh, they ought of al men necessa∣rily to be obserued. In the yere, &c. 361. Gratianus. Dist. 19. Enimuero.

* 1.30Pope Nicolas the fyrst decreed, that the Popes lawes and letters shuld bee of equall authoritie w^t the holy Scrip∣tures. In the yere of our Lord. 871. An∣selmus Rid▪ That same decree is also at∣tributed, but falsely, to Pope Anacle∣tus, which liued, &c. 101. Chron. germ.

* 1.31Pope Calicte the seconde made a de∣cree, that it is not lawfull for any man to dissent frō the church of Rome. For, sayth he, as the Sonne came to do y^e will of the father: so must Christen men do the will of their mother,* 1.32 whiche is the church of Rome. In the yeare, &c. 1120. Dist. 12. Non decet.

* 1.33Pope Marcellus ordayned that from that time forward a generall councell shuld be of no authoritie, except the bi∣shop 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 Iu∣lius the fyrst. Ioan▪ Laziardus.

* 1.34Pope 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 se∣ing (sayeth he) that the dead, (that is to say, y^e pope) abhorreth thē,* 1.35 much more y^e fete that is, all Princes, Kyngs, Ru∣lers, & all other kinde of people ought so to do, and vtterly deteste them. Ioan. Laziardus.* 1.36

Pope Clement the fyrst made a con∣stitution, that all Emperours, kings & princes shuld be subiecte to the church of Rome both in spirituall and tempo∣rall matters, & acknowledge the pope to be their head. Chron. Ioan. Laziardus. Celestinus.* 1.37

Pope Sixtus made a decree, that if a∣ny man wer euill entreated of his Me∣tropolitane, it shuld be lawfull for him to appeale vnto the Sea of Rome, mo∣ther and head of the vniuersall churche of Christ throughout al y^e worlde. 2. Q 6. Cap. Si quis putauerit.

Pope Fabian the fyrst ordained, that euery mā might lawfully appeale vn∣to the sea of Rome, although sentence wer pronoūced against him. In y^e 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,* 1.38 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.* 1.39 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 y^t they shoulde graūt, y^t 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 suc∣cessour of Peter, and the supreme head of Christs church thorowout y^e world. But they woulde not obey the Popes request,* 1.40 but boldly answered, that they would continew in the fayth and doc∣trine, whiche their Churches from the beginnyng had receaued of the Apo∣stles. In the yeare, &c. 1433. Ioan. Philip. Bergom. Chron.

Pope Boniface the eyght vpon a cer∣tayn great and solemne feast,* 1.41 apparel∣led in hys Pontificalibus was caried a∣bout the citie of Rome on mens shoul∣ders, & 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 him∣self 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.* 1.42 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.* 1.43 Crantzius, Fascic. Temp. Pantal.

Pope Leo the fourth so greatly este∣med 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 all* 1.44

crowned Otho the Emperour,* 1.45 and af∣terward 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.

* 1.46Pope Alexander the thyrde did not only with martiall armours resiste the Godly and noble Emperour Frederike, but at the laste thorow the might of o∣ther 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 leo∣nem & draconem. That is to saye. It is written. Upon the Adder & the Cock∣atrice 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,* 1.47 and Henrye King of Englande to be his lackies & to runne on fote by him, y^e one holding his hor∣ses 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,* 1.48 whē he re∣turned 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 vilanous∣ly al the way, his face being turned vn∣to 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,* 1.49 holding the

crowne betwene his fete. And whē he had put the crown vpō the emperours heade, he smote it of with his fote a∣gaine: saying y^t he had power to make Emperours, and to put them down a∣gayne. In the yeare. &c. 1195. Crantz.

* 1.50Pope Cornelius ordayned, y^t 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.

* 1.51Pope Gregorye the seuenth, for dys∣pleasure that he bare vnto Henrye the Emperoure, wrote vnto the princes & people, that liued vnder y^e Emperours dominion, that they should by no mea∣nes obey the Emperour, but rather re∣siste hym and hys authoritie, and take him no more for Emperour but rather for an vsurper of the empyre.* 1.52 The em∣perour perceauing this malicious pur∣pose of y^e pope, wrote againe vnto him on this manner: When Christ cōmit∣ted the sheepe vnto Peter, he excepted Kings. The pope aunswered the Em∣peror in his letters on this wise: Whē Christ gaue y^e keyes vnto Peter he ex∣cepted no man: by this meanes chalē∣ging

power & authoritie ouer al Em∣perours, Kings, Princes, and Rulers, vnto whom notw^tstanding by y^e worde of God both pope & Bishop w^t all the spiritualty (as they terme them) ought to shewe obedience euen from the very heart,* 1.53 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,* 1.54 that he was Lorde of all thinges aswell temporall as spiritual thorowout y^e whole world and that he therfore ought to haue re∣ceaued the kingdome of Fraūce at his hande, which thinge forasmuch as the king had not done, y^e Pope wrote vn∣to him, y^t he had iustlye deserued to bee depriued of his kingdome: so y^t after∣warde 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 y^e seconde was y^e first Pope that was caried about vpō mēs shoulders:* 1.55 which thing his successors haue euersince diligētli practised▪ put

in vse. In y^e yere, &c. 757. Pol. Vir. Pan••.

Pope Cletus firste of all vsed in his letters these wordes: Salutem & Apo∣stolicam 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 suc∣cessors yet keepe: but how truely who seeth not? seing they labour to the vt∣termoste of theire power to haue the whole world vnder their girdle, yea & to compell princes kinges and empe∣rors, not onely to be their lackies, but also to kisse euen their very feete. Hee vsed this title in all his letters to re∣presse the arrogācye and pride of Iohn Patriarche of Constantinople,* 1.56 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 cal∣led 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 let∣ters euer after named himself, the ser∣uant of the seruauntes of God. In the yere, &c. 590. Ranulphus Cestrens. Chron.

This aforesaid Gregory sent Austen y^e Monke w^t certaine other into Englād to conuert and turne the english natiō vnto the Romish Religiō.* 1.57 Which Au∣sten, when thorow his hipocrisy & coū∣terfait holines he had won many vnto his purpose, and had obtained of king Adelbright to be Archbishop of Cāter∣bury 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 ho∣ly Scripture, and rightlye admini∣stred the blessed sacraments according to Christes institution:* 1.58 whom thys a∣foresaid 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 Le∣gate 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 y^e most holy father of Rome, and his ca∣tholike 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 sub∣mit themselues to the aucthoritie of y^t straunge Romishe Bishop, nor yet re∣ceiue 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 expecta∣tion 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,* 1.59 that the Britaines called o∣therwise 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 w^t 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, y^t 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 y^e sheepe, but cruelly and vniustlye mur∣thered those saints of God, so that thei were all martired y^t came vnto theim, being in numbre fiue hundred & forty. And from thence those kinges went vnto Gāgor,* 1.60 for to slea all y^e Britanes

that they might fynde. But when the Britanes heard of it, they assembled & prepared thēselues with all their pow∣er 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 y^e 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 ser∣uauntes for the testimony of thy truth, that the kingdome of Antichrist and y^e pope, vtterly subuerted, thou maiest be knowen to be the alone Lorde and thy worde to be the alone veritie.

Of the Popes election.

* 1.61POpe Nicolas the fyrst made a decree, that if any mā would thrust himself

into the sea of S. Peter, not being cho∣sen thereunto by such as ar appoynted for the electiō of the pope, y^e same shuld be iudged not Apostolicus but Apostati∣cus. 49. Dist. Cap. Si quis Apostolice sedi. Anno. 871.

Pope Hadriane the first made a law,* 1.62 that no lay persons should presume to entermedle with the election of y^e pope 63. Dist. Cap▪ Nullus laicorum. An. 796.

Pope Boniface the second, made a de∣cree that in the election of the pope, the Clergye should be deuided from the cō∣mon people. In the yeare, &c. 529. Al∣bertus. Krempt.

Pope Leo the eyght ordayned, that none should be admitted pope without the consent of the Emperor. In y^e 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 y^e pope as tofore thei had done, nor y^t their authoritye or consent shoulde be thought necessary in this behalfe, but y^t the clergie & y^e 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 y^e 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.

* 1.63Pope Gregory the tenth ordained, y^t 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 Fa∣ther, Christes vicar & Peters successor. In the yere, &c. 1272. Christ. Mass.

* 1.64Pope 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.

* 1.65When Pope Alexander the seconde was chosen Bishop of Rome, certaine

other willing to place a straunger in y^e See: all the Cardinals cryed out with a loude voyce and said: No man ought to be chosen pope,* 1.66 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,* 1.67 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, y^t 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 y^e popes names Polidorus Vergilius writeth on this mā∣ner: The bishop of Rome hath one spe¦cial 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 ex∣ample: If perchaunce he hath bene be∣fore a Malefactor,* 1.68 he may call his name Bonifacius, that is to say, a wel doer. If he haue bene a coward or feareful per∣son, he may call himself Leo, y^t is, a Ly∣on. In steade of this name, Rusticall: he may take vnto him the name Vrbanus, y^t is to say, Ciuile, gentle or wel man∣nered. For leude or wicked, he may cal himself innocent. If he haue bene a dif∣famed 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.

* 1.69Pope Hilarius the fyrst made a decre

that no pope should chose or appoynt his successor, but leaue it to the free e∣lection of the clergye of Rome. In the yeare, &c. 465. Quaest. 8. Cap. 1. Plerique. Ioan. Laziardus.

Pope Iohn the seuenth being an wo∣man fayned her selfe to be a man,* 1.70 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 pro∣cession accōpanied w^t a great number of cardinals, patriarches, archbishops, bishops, priests, deacōs, monks, fryers, chanons, Nonnes, &c, shee fell on tra∣uayle and was deliuered of childe, and so sodenly (as they say) died. Afterward there was a decree made among y^e car∣dinalls that for the auoyding of suche & of so great inconuenience frō thence∣forth whosoeuer shuld be chosen to be Christes vicar & Peters successour,* 1.71 he shuld first of al be set brechlesse & bare arsed in a certaine botomlesse chayre & y^e one of y^e basest cardinals w^t al humi∣litie & reuerence worthy such & so no∣ble a prelate, shuld grope w^t his hande, whether y^e most holy father had all his

that appertayne vnto the court of Ue∣nus, 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 reioy∣syng at the tydings, shoulde aunswere Deo gratias. And so immediatly y^e Car∣dinals should set the newe chosen and approued pope in S. Peters chayre, as a man found worthy such a most excel∣lent dignitie. In the yere, &c. 860. Nau∣clerus. Sabel. Platina. Pantal. Chron. Sebast Franc. Paul. Verg.

* 1.72Pope Iohn the fyft ordained, that af∣ter 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.

* 1.73POpe Marcellus ordayned in the ci∣tie 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 y^e College of Cardinals to beautifie and to set forth the honour and dignitie of the church:* 1.74 vnto the which Cardinalls (as the papistes fayne) the Emperour Constantine gaue that same authori∣tye and preeminence,* 1.75 that the honou∣rable order of the sage & prudente Se∣natours of Rome tofore had.* 1.76 And Mar¦tine in hys Chronicle sayth, that there are fiftye Cardinalls of that holy Col∣lege, that is to say, seuen Byshop Car∣dinals .xxviii. Priests Cardinals, & .xv. Deacon Cardinals: albeit the most ho∣ly father may at all times encrease the number of those his spirituall children as he thinketh moste meete for the ad∣uauncement of the Apostilique see. In the yere, &c. 315. Mart. in Chroni. Ioannes Laziardus.

The aforesayd pope also made a de∣cree,* 1.77 that a Bishop Cardinal shuld not be condemned vnder .lxxii. witnesses: a prieste Cardinall, not vnder .lxiii. wit∣nesses: A Deacon Carnall, not vnder xxvii. witnesses. C. Praesul. 2. Qu. 4. Lazi∣ardus. Celest.

* 1.78Pope Innocent the thyrde in a cer∣taine 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 y^e liberty of holy church for the Catholyke fayth, & for the safe∣garde of the people. In the yere, &c. 1193 Ioan. Laziard. Ioannes. Stella. Christianus. Massaeus. &c.

Of Byshops.

* 1.79POpe Clement the fyrste ordayned, that no Byshop ought to be ap∣poynted by the clergye, but with the consente of the common peo∣ple. He commaunded also, that the by∣shops 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 commaun∣ded that the clergye and the people of the diocesse shoulde chose theyr owne Byshop.* 1.80 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 bishop∣rike. In the yeare of oure Lorde. 1073. Lib. Concil.

Pope Boniface the fourth made a de∣cree,* 1.81 that so long as the bishop liued no man should entreate of the new electi∣on of his successour, but differ the mat∣ter vnto the thyrd day after his death. In the yere of our Lord. 106. Ranulph. Cestrensis.

Pope Sixtus the fyrst made a decree,* 1.82 that if any Byshopryke wer voyde, no man shuld presume to be bishop ther∣of, 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,* 1.83 yea & those of the same prouince. For sayth he an example of ordring bishops was shew¦ed 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 consecrati∣on.* 1.84 In the yere of our Lord, 101. Dist. 66 Cap. Archiepiscopus. Ioan. Laziard. Iacob. Phil. Lib. Concil.

* 1.85The aforesayd pope also ordayned, that bishops shuld not be consecrated, but on the sonday. 75. Dist. Cap. Ordina∣tiones episcoporum.

Pope Anicetus ordayned y^t no Arch∣byshops should be called primates, but such as had special priuilege graunted them of the most holy father the pope:* 1.86 and that al suche so priuileged, mighte also be lawfully called patriarches. In the yere, &c. 169. Dist. 98. ca. Nulli. Isuar.

* 1.87Pope 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 Bi∣shop and kepe him,* 1.88 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 de∣cree, that the church may neither chose an other Bishop,* 1.89 nor put hym awaye, nor yet be obedient to the ordinaunce of any other bishop, so long as her pro∣per byshop is a liue, seyng that the A∣postle sayth: The wyfe is bound to the law of her husband, so long as her hus∣bande liueth. But whē he is once dead she is losoned from the law of her hus∣band, 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 Regu∣lariter, that is, after y^e order & appoint∣ment of our mother holy Churche. In y^e yere, &c. 1120. Quaest. 7.5. Sicut alterius.

This decree also is ascribed to Pope Euaristus.* 1.90 Lib. Concil.

Pope Euaristus made a law, y^t with∣out exceding great necessitye a Bishop might no more forsake hys church, thā the husband his wife.* 1.91 For it is writtē,

saith hee: he that seeth a woman & lu∣steth after in his hart he hath commit∣adultery. In the yeare of our Lord. 110. Lib. Concil.

* 1.92Pope Innocent, the sixt made a decree that bishops and all other ecclesiastical persons should repair home vnto their owne houses and cures, maintain hos∣pitalitie for the relief of the poore and suffer no idle nor loytering lubbers to remayne in their houses, but only no∣rishe 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.* 1.93

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,* 1.94 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.* 1.95

Pope Anacletus made a decree, that no bishop should presume to admit a∣ny persons vnto holy orders, that dwel in an other bishoppes diocesse. In the yere, &c. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena.* 1.96

Pope Anicetus made a law that whē an Archbishop, which is the Metropo∣litane, should be consecrated: all the bi∣shoppes 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,* 1.97 that a bi∣shop called into iudgemēt either of the patriarch, or of the Primate, or of the Metropolitane, shoulde not bee con∣demned without the authority licence and consent of the Apostolique sea.

In the yeare, &c. 208. Iac. Phil. Bergom.

* 1.98Pope Eusebius ordained, that no pro∣phane 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 y^e fyrst made a decree, y^t those byshops which sell prebendes, benefices, deanryes, Abbotships, prior∣ships, or any other ecclesiasticall digni∣tyes, eyther Sacraments or sacramen∣tals, as holy oyle, chrisme, halowing of altares,* 1.99 &c, shoulde be adiudged Simo∣niakes, and be punished as persons gil¦tie of Simonye. In the yere, &c. 408. Qu 1. Cap. 3. Si quis praebendas. Philip. Bergom ••oan. Stella.

* 1.100Pope Hormisda decreed, that no secu∣lar 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.

* 1.101Pope Iginius made a decree, that no Archbishop shuld condemne his suffra∣gane but in the syghte and hearing of other suffraganes,* 1.102 and bishops of the same prouince. In the yeare, &c. 14.

Ranulphus. Cestrensis. Polichron.

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

Pope Siluester instituted,* 1.103 y^t 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 bi∣shop or beneficed mā shuld forsake hys flocke for any persecution or trouble, though death should ensue, accordyng to thys saying of Christ:* 1.104 A good shepe∣heard geueth hys life for his shepe. In the yeare, &c. 354. Anselmus Ryd.

Pope Antherus made a decree,* 1.105 that a bishop might be remoued frō one bi∣shoprike 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.

* 1.106Pope 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 a∣boue his maister, nor the seruaunte a∣boue his lord. In the yere of our lorde. 147. lib. Con.

* 1.107Pope Nicolas the first ordained, that bishops should not entangle themsel∣ues with worldlye businesses, nor ap∣ply 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 bi∣shops should not geue their mindes to hunting.* 1.108 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.* 1.109 In the yeare of our Lorde. 650. Volat. Chron. Grat. Doc. Barnes.

* 1.110Pope 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,* 1.111 thoughe neuer so great trouble folow of it. For saith he, blessed are they, that suffer per¦secution for righteousnesse. In the yeare of our Lorde. 101. Dist. 43. Scimus.

Ioannes Hus,* 1.112 whome the bloudy pa∣pistes, notwithstandyng the Empe∣rours 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 tem∣porall iurisdiction. In the yere of oure Lorde. 1415. Aeneas Siluius. Plat. Christ. Massaeus.* 1.113

Pope Paschalis beyng Bishoppe of Rome, there was a Councell holden at Aquisgranum, in the which it was or¦dayned, 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.

* 1.114The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make pro∣uisiō for such poore of y^e same, as haue not wherof to fynde thēselues: Again, as are sycke and so weake,* 1.115 that they ar not able to labour for their liuing. Dist 82. Cau. Episcopus.

* 1.116In 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 ho∣ly 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.

* 1.117I. 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 other∣wyse be euil entreated. The councell, which eyther by himself, or by letters, or by any messanger he shal open vnto me,* 1.118 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 mayn∣taine (my order being safe) against al mē.* 1.119 Being called vnto any Sinode or coū∣cell, I shall come, except I haue a law∣ful 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 Apo∣stles (at Rome) I shal visite euery yere, eyther by my self, or by some sure mes∣sanger, 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 con∣tayned.

The papacie of Rome and the Regal or prince like honoure and dominions of S. Pe∣ter,* 1.120 I shalbe an helper to retayne and to de∣fende agaynste all men. The lawes, the ho∣noures, 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 preiu∣diciall thynges of persons, lawe, honoure, state and power shall be imagined and deuy∣sed 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 ho∣ly Fathers, the decrees, the ordinaunces, the sentences or iudgementes, the dispositions. the preseruations, the prouisions, and the A∣postolique 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 im∣pugne and condemne, &c.

Of Priestes.

POpe Anacletus ordayned,* 1.121 that there shoulde bee priestes sette in euery citye, towne and vil∣lage, 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 y^e yere, &c. 101. Lib. Concil. Plat. Fascic. Temp. Iacob. Phil. D. Barns.

* 1.122The aforesaid Pope also made a de∣cree, that al such as backebite or slaun∣der any priest, should be excommunica∣ted. For sayth he, he that slaundreth a priest, slaundreth Christ. For priestes without doubt are Christs.* 1.123 Lib. Concil. Chroni.

Pope Gaius made a decree, y^t none should be made a priest, except he were fyrst a dorekeper: secondlye a Reader, thirdly an Exorciste or cōiurer: fourth∣ly, an Acholite, a lighter & carier of can∣dels: fiftly, a Subdeacon: sixtly, a Dea∣con: & seuenthly, a prieste: and fynallye a bishop, if he can come vnto y^e promo∣tion. In the yeare, &c. 384. Chron. Plati. Fasc. Temp. D. Barns.

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

* 1.124Pope Siricius ordayned, y^e 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.

* 1.125Pope Gelasius the first commaunded y^e only priestishe orders shuld be geuen

only foure times in y^e yeare, yea and y^t on the Saterday. In the yeare, &c. 494. Volat. Isidor. D, Barns.

Pope Boniface y^e first instituted,* 1.126 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 y^e office of preaching. In the yeare, &c. 425. Sigebert. Sabel. Chron.

Pope Zacharias notwithstādyng made a decree, y^t if necessitye requireth, prie∣stes 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,* 1.127 of whō we spake afore decreed, y^t al those men that haue bene twice maryed, or els haue maried a wi∣dow to wyfe, shoulde by no meanes be receaued vnto the order of priesthode. Isidor. Plat, Albert. Krantz. Pantal.

Pope Gelasius y^e first, of whō also we spake afore, ordayned likewise,* 1.128 y^t none which wer twice maried, should be ad∣mitted vnto ecclesiastical orders, with∣out the bishop of Romes dispensation Chron. Ioan. Stella. D. Barns.

Pope Anastasius made a law,* 1.129 y^t none which was lame or maymed, or wāted

any of hys members, should be admit∣ted to be a priest. In the yere, &c. 404. Grat. Sabel Plat, Polydor. &c.

* 1.130The aforesayd pope made a decree, y^t no straungers, & specially such as come frō beyonde the seas, should be admit∣ted vnto y^e clergie, except they brought with them a testimonial sygned with the handes of fyue byshops. 37. Dist. ca. Extraneo. Ioan. Laziard.

* 1.131Pope Pelagius ordayned that no mā shuld be admitted vnto the ministery, which eyther of ambition, or elles for worldely lucre and easye liuyng desy∣reth 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,* 1.132 except he were both wel lear∣ned and well mannered. In the yeare of our Lord. 465. Ioan. Stella. Dist. 55. Cap Penitentis.

* 1.133Pope Iohn the nynthe ordayned, y^t if any man had committed murther, the same shoulde neuer be admitted to re∣ceaue 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,* 1.134 y^t whē a by∣shop 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, y^t 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 gel∣ded 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 y^e byshop is euell kept of certayne men, sayth Ioannes Laziardus.* 1.135 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 commit∣ted vnto them, and they also bestowe the patrimony of Christ vpon whores at their pleasure.* 1.136

The aforesayd pope made also a de∣cree, that priestes should be no tauern∣hunters, nor yet sel wine themselues. He ordained again y^t a deacō shuld not

presume to minister the sacramente of Christs body & bloud to y^e people, if ey∣ther bishop or priest wer present.* 1.137 Dist. 93. Cap. Praesente praesbitero. Phil. Bergom.

Pope Anicetus forbad first of al, prie∣stes to haue beardes,* 1.138 or to weare long side heare. In y^e yere, &c. 159. Sabell. Lib. Concil. Petrus de natal.

Some ascribe this decree to pope A∣nacletus. Plat. Poli. Massaeus.

Pope Anicetus also commaunded, y^e priestes crownes should be shauen,* 1.139 not foure cornered, sayth he, like vnto Simō Magus but as round as a boule like vn∣to Simon Petrus:* 1.140 to put the priests in re∣membraunce that they shoulde despise this world, and set al their mindes vp∣on the heauenly crowne. Petrus de nat. Christ. Massae. D. Barns.

Pope Zacharias inuented the priests apparel.* 1.141 In y^e yere, &c, 752. Chron. Achil.

Pope Benet y^e 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, y^t 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 ra∣ther homely & sober apparel after y^e ex∣āple of Christ & of his apostels. In the yere. 846. Ioan. Tit. in Chro. Galliae. Plat.

Pope Pelagius y^e first ordained y^t prie∣stes vnder paine of deadly sin shuld say Mattens appointed for the day.* 1.142 In the yeare, &c. 580. Dist. 19. Cap. Elutherias fra. Ioan. Stell.

Pope Vrban the second ordained like∣wise y^e priests should say euery day our ladies Mattens openly in the church:* 1.143 & that vpon the satterday the whole ser∣uice shuld be of her. In the yere, &c. 1086 Sabell. Ioan. Stella. Nauclerus. Guil. Du∣rand. Polichron.

Pope Anastasius the second made a decree, that no priest should omitte the saieng of his diuine seruice,* 1.144 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. Ioan∣nes Laziardus. Celestinus.

Pope Innocent the seconde decreed, that no man should strike a pr••est. For

it is written,* 1.145 saieth he: Touche not my annointed. If anye manne contrarye to hys commaundemente didde pre∣sume 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 y^e 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,* 1.146 nor euill en∣treated 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,* 1.147 but onely of priestes and bishops, In the yeare, &c. 230. Gratian. Isidor. polidor.

Pope Fabiā also made a decree, y^t nei∣ther priests shuld be admitted to accuse the laity,* 1.148 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 suspici∣ous

personnes, or of euill name and fame, either anye suche as bee ene∣mies 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 orday∣ned, that the Laitye shoulde haue no∣thing to do with the cleargy:* 1.149 and that the spiritualty should be vtterly exēp∣ted 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,* 1.150 that no lay personne should presume to accuse or to call into iudgemente beefore a se∣cular 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 y^t 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 y^t

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,* 1.151 ordayned, that temporall Ru∣lers 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 em∣perour, should haue ought to doe wyth those things that appertain vnto prie∣stes.* 1.152 In the yere, &c. 871. Anselmus Ryd.

Pope Gregory the fourth made a de∣cree, that priestes should bee free from all kinde of worldlye bondages, taxes. paymentes,* 1.153 &c. In the yeare &c. 846. Sa∣bel. Platina.

Pope Vrban the second enacted not∣withstanding, 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.

* 1.154Pope Leo the ninth apointed, that y^e 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,* 1.155 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,* 1.156 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.* 1.157 254. 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 resi∣dent. In the yere, &c. 887. Ioan. Laziard.

Pope Simplicius ordained, that no

clearke or prieste should receiue the in∣uestiture of his benefice or of his office at any Laymens hand.* 1.158 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, couena∣ble life is set apart: and the singer w^t his maners hurteth the people, though w^t 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 digni∣ties. In the yere of our lord. 1053.

Pope Eleutherius made a decree y^t no priest should be degraded or put frō the degree of his priesthode,* 1.159 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 accu∣sed, he put him not doun, but al that he did in the mean time among the Apo∣stles for y^e estate of his dignitie, it was alowed, and stoode fyrme and stable. In the yere,* 1.160 &c. 177. Ranulp. Cest. lib. 4.

In the councell Toletane the third, it was decreed, y^t at priestes tables there shuld be no idle talk, nor telling of wā∣ton tales, but reading, hearing and tal∣king 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,* 1.161 should abstayne from ma∣riage. 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 Dea∣cons to marry.* 1.162 In the yere. &c. 337. lib. Concil. Polyd.

Pope Pelagius the second did not only prohibite priests and Deacons to mar∣ry, but also the Subdeacons. In y^e yere &c. 580. Chron. lib. Con. Poly.

Pope Gregory y^e i. bicause he thought it to much violence,* 1.163 cruelty and tiran∣ny, to diuorce such as came vnto y^e mi∣nistery maried, from their wiues, or∣dayned that from his tyme, none shuld be Subdeacon, vnlesse he vowed cha∣stitie before. In the yeare of our Lord. 590. Chroni. Concil. Poli.

Notwithstandyng the lawes afore made tooke no effect among the prie∣stes,* 1.164 vntill the tyme of Gregorye the Seuenth, whiche was the yere of oure Lorde. 174.

This Gregory the Seuenth in a cere¦tayne councell made a decree that from that tyme forwarde, it should no more be lawfull for priestes to marrye:* 1.165 and agayne, that such as were married al∣readye shoulde bee diuorced from their wyues. and if they woulde not forsake theyr wyues, they shoulde be depriued from their ministery,* 1.166 and also from ec∣clesiasticall 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:* 1.167 That God hath coupled and ioyned together: let no man sepa∣rate and put a sunder.* 1.168 And the holy A∣postle sayeth: To auoyde fornication, let euery man haue his own wife, and euery womā her own husband. Again, Wedlocke is honourable among all men,* 1.169 & the bed vndefiled. But whore∣mongers & adulterers God shal iudge. Of thys decree followed many & great inconueniences.* 1.170 For y^e priestes by this meanes abstayning from lawfull ma∣trimonye, abstayned not frō vnlawfull whoredome, & from other leude partes of most detestable vncleannesse, but de∣filed themselues with al kinde of abho∣minable liuing, vnto the vtter defacing both of themselues and of theyr mini∣stery, in so muche y^t 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,* 1.171 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, in∣cest, sodomitrye and all wicked kynde of most detestable dissolution of leude life not to be founde, as is at this pre∣sent proued to be exercised of y^e vnchast generatiō of the popish wiuelesse prie∣stes, vnto the great infamye and slaun∣der of the christen profession.

Pope Innocent the second in y^e coun∣cell Remense made a decree also, y^e Sub∣deacons shoulde liue continentlye and without wiues. In the yeare, &c. 1131. Dist. 18. Cap. Decreuimus. Ioan. Laziard. He ordayned also, that not only Sub∣deacons, but also Deacons and prie∣stes shoulde professe chastitye and liue wiuelesse vnder payne of depriuation of theyr benefyces and all other eccle∣siasticall promotion.* 1.172 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 be∣nefices, and all other spirituall digni∣tyes. 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,* 1.173 a councell was gathered, in whiche it was decreed that the prie∣stes of the Grece and of y^e Easte church shoulde be at libertye to marrye, and to haue theyr owne lawfull wiues, by∣cause of the greate heate that is in the countrey: but to the priests of y^e West partes maryage was vtterlye denyed, as vnto persons,* 1.174 which dwel in a much colder countrey, & therfore lesse nede∣full of maryage. In the yeare, &c. 936. Chron. Ang.

Pope Paschalis the seconde bearing rule Anselme Archbyshop of Cantor∣bury in the second yeare of the reygne of Kyng Henry the fyrst,* 1.175 Kyng of Eng∣lande, whiche was in the yeare of oure Lorde. 106. gathered together at Lon∣don a Satanicall swarme of shame∣lesse shauelynges and condemned the honest and Godly maryage of priestes, forbidding al spiritual ministers from henceforth to kepe y^e company of their lawfull wiues,* 1.176 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 Antichristi∣an Archebishop, made of many Godly maryed priests, such a mōstruous mul∣titude of vyle stinking, and abhomina∣ble Sodomites, y^t the aforesaid Anselme was compelled to make a decree also a∣gainst those Sodomites, cōmaunding that al Sodomitical priestes should o∣penly be accursed in the churches eue∣ry 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 y^e cler∣gye, but also among the Laitie) that he was compelled to reuoke & cal backe a∣gayne this his wicked decree of publi∣cation, 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,* 1.177 sent a certayne carnall Cardinall cal∣led Ioannes Cremonensis into this realm, whiche called together here at Londō

also a great councel at the which were present two Archebyshops, xxiiii. By∣shops, 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 sham∣full matter, and an excedyng great ab∣homination 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 notwith∣standing God willing to shewe,* 1.178 what chaste and continent fathers these ad∣uersaries and forbidders of priests ma∣trimonye are, the aforesayd Cardinall euen the very same day wherin he had not only condemned the moste Godly and lawfull mariage of priests,* 1.179 but al∣so deuoutlye song masse, was taken w^t 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 byd∣dyng 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,* 1.180 which sayd to the King on thys wyse: King to thee I saye in the name of god almighty, that thou mar∣rye sone thy three euyl doughters, least some worse happe thee befal. Thou ly∣est hipocrite, quod the King: for daugh∣ter haue I none. Yes sayd the prieste: Thou hast pryde, couetousnesse and le∣cherye. Thē aunswered the Kyng: My pride I geue to the templares and hos∣pitalers: my couetousnesse, to y^e 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.

* 1.181Of 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 ma∣ryage

agayne to the priestes, which he to fore had denyed vnto them,* 1.182 when he sawe howe manye greuous incon∣ueniences followed of that most wic∣ked 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 supersti∣tious papistes did afterwarde violent∣lye depose,* 1.183 cruellye thruste into a mo∣nasterye, as into a prison, and moste vnmercifully put out hys eyes, gaue li∣bertye 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 Bi∣shop of Rome, the Emperoure Con∣stantine perceauyng the greate abho∣mination and to muche vncleannesse of lyfe, that reygned among the mon∣kes & Nunnes thorow y^e vowe of their

vnchast chastitye,* 1.184 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 mo∣nasteryes, 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,* 1.185 but there are many mo vrgent, weigh∣tye and necessary causes, why it ought freely to be restored to them agayne. In the yeare, &c. 1458. Chron. Ioan. Lazi∣ardus. Plat.

Pope Peter, as they write, whom Lewes the Emperoure made bishop of Rome,* 1.186 before he was chosē pope, made himself a gray fryer without the con∣sent of his wyfe, called Ioan y^e dough∣ter 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 obtai∣ned agayne, her husband, although be∣fore firste a professed Frier, and after∣ward a consecrate pope. Ioan Laziard.

Pope Leo, the ninth is not so greuo{us} an enmy,* 1.187 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 bre∣thren of the Lord and Cephas.

Pope Innocent in his decretals,* 1.188 wri∣teth, that those priests which haue wi∣ues of their own after the maner of the coūtrey where they dwell, are greuou∣slye to bee punished, if they doe breake their Wedlocke.

Pope Paule the second many tymes greuously complained of y^e 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 li∣berty as certayne write.* 1.189

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

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

POpe Celestinus the thirde gaue li∣cence to the Emperour Henry the fyft yf that name,* 1.190 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. La∣ziardus. D. Barnes.

* 1.191Pope 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 for∣mer 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 ab∣bot saint.* 1.192 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 se∣cretly done, and not in facie ecclesie. D. Barnes. in Libro. De coniugio sacerdo∣tum.

Sainct Cyprian beeyng demmaun∣ded,* 1.193 what shoulde bee done with those religious personnes that coulde not keepe theyr chastitie, as they had vow∣ed, aunswered on thys maner: Thou doest aske what we doe Iudge of those Uirgines, whyche after they haue decreed to lyue chastlye, are after∣warde 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,* 1.194 which com∣meth 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 re∣mayne without any fable, and strong∣ly 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 concupis∣cence. 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.* 1.195 But I say vn∣to 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,* 1.196 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 determi∣natiō.* 1.197 That thou hast vncircumspect∣ly vowed, loke that thou perform not. For that is a wycked vowe and pro∣mise, that is accomplished with sinne.

If any man sweare or promise anye thing contrary to faithe and charitye,* 1.198 which beyng kepte shoulde turne into a worse end: it is rather to be chaunged than to be fulfilled.

Woulde God sayeth S. Bernarde,* 1.199 that they whiche cannot liue chaste, would geue ouer the single lyfe, that they mighte not burne, it were wyth∣out 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 bi∣shops and a thousande Prelates:

wherein it was decreed,* 1.200 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.

* 1.201Pope 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 Prie∣stes, nor wyth the goods of any bishop that dieth. In the yere of our Lord. 1120 Ioan. Laziard.

* 1.202The 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 be∣nefice,* 1.203 than a maried man may forsake hys wyfe.* 1.204 For saith he, he that seeth a woman and lusteth after her in hys heart,* 1.205 hath committed adultery. In the yere. &c. 110. lib. Concil. Chroni.

Pope Clement the fourth condemned the pluralities bothe of benefices and prebendes,* 1.206 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 aunswe∣red, that he would rather leane vnto God:* 1.207 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 v∣ses, 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 fan∣sye of carnall kinred, than the rules of Christ and of godlinesse. In the yere, &c. 1265. Ioā Laziardus.

* 1.208Pope Victor made a decree, wherein he condemneth the pluralities of bene∣fices. In the yere, &c 198. Henricus Prim.

Pope Vrban the second held a coun∣cel,* 1.209 wherein it was decreed, that no spi∣rituall 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••s∣cicul. Temp.

Pope Gregory the 9. being Bishop of Rome Williā. bishop of Paris, after lōg disputatiō had of the ambitiō of y^e insa∣tiable couetousnes of y^e priests,* 1.210 conclu∣ded w^t the consent of many godly lear∣ned men, y^t 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,* 1.211 of whom we heard afore, did not only make a decre that euery priest shoulde haue but one only benefice, but also y^t he shuld be re∣sident continually vpon the same, dili∣gently 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.* 1.212 In the yeare of our lord. 796. Plat. Volat.

Pope Boniface the thyrde decreed,* 1.213 y^t priests should take no ecclesiastical pro∣motions at a lay mannes hand. In the yeare, &c. 605. Quaest. 16. Cap. 7.

Pope Vrban the seconde ordayned y^t no ecclesiasticall promotion should ey∣ther be receaued or geuē of secular per∣sons. Christ. Massaeus.

Pope Alexander the seconde made a law, that al ecclesiasticall orders & pro∣motions 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 y^e sixt ordayned, that

ecclesiasticall benefyces should not bee geuen, but to such priestes, as are wor∣thily commended both for theyr lyfe & doctryne: and that all prelates and so many as haue benefyces shoulde not lurke abroade in corners, but that eue∣ry mā should get him home to his own benefyce vnder payne of excommuni∣catiō. 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.

* 1.214Pope Benet the twelfth made a law, that benefices shoulde not be geuen to vnworthy persons: and he himselfe de∣priued 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, y^t al such as go about to obtayne eyther bi∣shoprike or benefyce thorow fauour or giftes,* 1.215 should be excommunicated and put out of Christen mens companye. In the yere, &c. 605. Chron. Plat.

Pope Boniface the nynth for the en∣rychment of S. Peters treasury ordai∣ned

that euery benefyced man shoulde paye to the chamber of Rome at y^e first entrye of hys benefyce,* 1.216 halfe the yerely reuenues thereof. To this decree all obeyed excepte the Englyshe nation, whiche woulde not suffer the byshop∣rikes onely to stand bounde to thys or∣dinaunce 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 lu∣cres 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 vn∣to the Monkes, Chanons, Nunnes, &c. that they myghte enioye the tenthes & frutes, which tofore y^e tyme y^t laye peo∣ple paid (as right is) to their owne pa∣stors & preachers for y^e sustentation of their liuing, and for the reliefe of the pore. And these tenthes and frutes the

aforesayd pope moste vniustly and ty∣rantlike toke away frō y^e true owners, and gaue them to the Cloysterers vn∣to thys end,* 1.217 that they might be y^e more without care and thought takyng for theyr liuing, and so the more freely at∣tende vpon their religion: againe that they should be the more able to mayn∣tayne hospitalitye, and to succoure the poore, In the yeare of our Lorde. 796. Petrus Blesensis.

Moreouer the aforesayd pope graū∣ted, that whatsoeuer spiritual promo∣tions or liuinges belonging vnto the ministery,* 1.218 came once into the Cloyste∣rers handes, they shoulde not only re∣tain and kepe them stil as moytemain, but also be free from the paymente of tenthes for the same vnto any ecclesi∣asticall person for euer after. But a∣gaynste 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 Scrip∣ture, tenthes ar the tributes of the ne∣dye 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,* 1.219 whereunto the landes were bonde, before they wer yours: which also hitherto haue alwaies bene payde to the Churches▪ not by y^e meanes ma∣king 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 vn∣to you with all manner of charges.* 1.220 Wherefore then vnto the greate da∣mage, hurte, iniurye and wronge of o∣ther men doe ye procure your landes and pastures to be priuiledged, that by this meanes ye may take awaye an o∣ther 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 commaun∣deth,* 1.221 that the tythes shuld be brought into hys barne: but ye commaund that

they shoulde be caryed away from his barne.* 1.222 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 graun∣ted vnto you of the churche of Rome: yet doe I not thynke that it is expedi∣ent for you to do any thyng that is a∣gaynste your conscience,* 1.223 or to vsurpe y^e 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,* 1.224 yea and to retayn the horses vnto your own vses? Were it ryght and accor∣dyng 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 spi∣ritual matter, and therfore it is a more greuous synne to steale awaye the ty∣thes 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 contra∣rye to hys commaundemente? When the lawe of God commaundeth one thyng, and mans madnesse willeth the contrarye: in thys pointe we muste o∣beye 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 consci∣ence 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 Chil∣dren of Israel at the commaundement

of the Lorde for recompence of theyr long seruice, which they did to the vn∣thankfull 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, y^t the Lorde hath com∣maunded you thus to doe, agayn, that you haue long serued vs as Egipti∣ans. It is therefore better for you and more semely, y^t you cast away this your couetous ambition,* 1.225 which greatly dis∣graceth the titles of your holinesse, and y^t 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 com∣meth. Neyther bee ye of this opinion,* 1.226 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 peo∣ple, whiche is nowe greatlye decayed towarde you, shall recompence all that double and treeble.

But if in this behalf ye shewe your sel¦ues stubborn and froward, and will by no menaes be blowed:* 1.227 we will excom∣municate and curse all them, that ey∣ther 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 ex∣communication be not losoned, tyll a redresse be had &c. Petrus Blesensis Ba••ho¦niensis Archidiacouus, in Epi. 78.

Of Tythes and offryngs.

POpe Vrban the first ordained,* 1.228 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, Bi∣shops & 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.* 1.229 Chronica.

Pope Gregory the first ordained that the goods of the church should be deui∣ded into foure partes: The first, to the bishop, to fynde himselfe and his fami∣lie, 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 repara∣tion of the churches. In the yeare &c. 590. Polichron.

* 1.230Pope Paschalis made a decree that y^e tenthes shoulde bee geuen to the prie∣stes. In the yeare, &c. 827. Qu. 19. cap. 1. Decimas a populo.

* 1.231Pope 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 sa∣crilege 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 ac∣cording to this saieng of the prophete Malachy: See that ye bring in all your tythe into my Barne,* 1.232 that there maye be meate in my house.

Pope Calixte made a decree that if a∣ny Prince or other lay••man toke vpon him either the disposition,* 1.233 or the rule, or yet the possession of any church goo∣des, 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,* 1.234 should not come empty han∣ded, but offer somewhat, and specially at principal feasts, bicause it is sayd in the law. Thou shalt not appeare emp∣ty 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,* 1.235 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 wor¦thye recompence and due satisfaction. caus. 16. Q. 7. C. Omnes deci.

Of Monasticall sectes and fyrst of Heremites.

* 1.236POpe Syluester the first, bearyng rule, the Heremites firste of all began, and inhabited the wyl∣dernesse & solitary places. The afore∣said Syluester had them in greate reue∣rence, and confirmed their order. In the yere, &c. 315. Ex libro germanico.

Of the Heremites of Antonies order.

* 1.237POpe Syluester, the aforesaid being bishop of Rome, Antony a mā vn∣learned, and notwithstanding fa∣mous 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 dai∣ly

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 tran∣slated into Greke.* 1.238 Athanasius, bishop of Alexandria writeth his life in a complet booke. He dyed at Thebaida, the 357. yere after Christes byrth,* 1.239 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 contempla¦tions, that by this meanes they might the better haue an eye vnto gods wor∣kes, 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,* 1.240 lyfe, and manners of Antony, as dark∣nesse is contrarye to lyghte▪ and Beli∣all to Christe. For where as Antonye sledde into wildernesse, that he mighte serue God with the more free consci∣ence, and be the lesse ledde awaye with worldly vanities, and carnal concupis∣cences: his Apes and coūterfaiters run peakyng into corners, and dwell in some oute corner or hole, onelye to es∣chewe labour, and to liue ydlely, not being content with herbes and rootes, as Antonye was, but faryng delicious∣lye, not of their owne trauayl and get∣tyng, but of the labour of other men∣nes handes. and of the sweat of other mennes browes, contrary to this com∣maundement of GOD geuen by the Psalmographe:* 1.241 Thou shalte eate the labours of thyne owne handes: A∣gayne, In the sweate of thy face shalte y^u eate thy bread, tyll you returne vnto the earth. For earth thou art, and vn∣to earth thou shalt agayne be turned. And whereas Antony and his compa∣ny

fledde the companye of all men, bi∣cause 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 vn∣sought, where any thing is to be got∣ten. 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.* 1.242 They haue a Fraternitie, wherein they ma∣nace and threate folke with sainct An∣tonies 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 cat∣taile may the better prosper, and bee∣come the more fruitefull, wyth the which pigges these Antichristiā Anto∣nians

fatte their owne paunches, and make the common people their laugh∣ing 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.

* 1.243THe yere of our lord. 345. was one Paulus an Heremite in Egipt, a companion to the aforesaid An∣tonye, which spent his lyfe also in wildernesse. They write of hym, that when he was xv. yeres of age,* 1.244 fly∣eng 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 (vnknow∣en to any man lyuing) in fasting & prai∣er, with water and bread, herbes & roo∣tes 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 per∣secution of Christen men went into a towne much farre from hys countrey, and from thence into a mountayne ful of rockes, at y^e 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,* 1.245 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 ther∣of. 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,* 1.246 ar there rysen and sprong vp cer∣tayne Apes and counterfayters, which haue a name and an order fathered vp∣on him: and yet, to say the truth, haue they no more of this Paulus faith, pray∣er, 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 con∣sisteth with them onely in their white garmentes or coules, in theyr cappes and pyked staues: the colour and fashi∣on 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.* 1.247 For Paulus fasted but they are fylbellyes and Epi∣cures. He was pore, but they are riche. He was solitarye, but they runne a∣boute. 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.

* 1.248Besydes 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 pa∣trum, was one of the Disciples of saint Anthonye,* 1.249 and made hymselfe an He∣remite, bycause that hys wyfe had ge∣uen her selfe to an other man, than hym.* 1.250 Of whiche thyng when he was aduertysed, he was maruelouslye trou∣bled. Neuerthelesse he tolde it to no bodye, but wente to the desertes. And after y^t he had long gone in the same, he put hymselfe into the monasterye of Saint Anthonye which among ma∣ny other,* 1.251 lessons taught hym, howe somtyme he must laboure, and vse bo∣dilye exercises to refreshe hys spirites, wherby he shuld after be more prompt and readye to praye vnto God.* 1.252 Also how with al hys thought and strength he oughte to keepe the commaunde∣mentes of God:* 1.253 and at euen in takyng hys refection, he shuld eate and drinke litle, and how he shuld drinke but wa∣ter. Thys Paulus was so simple,* 1.254 that whē s. Anthony w^t his brethrē at a cer∣tain time talked of y^e holy scriptures, he demaūded of thē if god had bene before y^e prophets. But S. Anthony beholdīg his simplicitie, bad hī holde hys peace

and he gladlye obeyed.* 1.255 The aforesayd Anthony willing to proue y^e obeysance of thys Paule y^e playn or simple soule, ofte tymes cōmaunded him to do thyn∣ges 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 ma∣ster, ne obey to hys owne wil, be y^e thin∣ges 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,* 1.256 that he farre excelled S. Anthonye in workyng mi∣racles, in so muche that they came vn∣to hym, that were sycke, out of al regi∣ons to recouer theyr health, and anon by hys deuout Orisons vnto God, they were made hole. I rede not, y^t 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 monasti∣call 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,* 1.257 iii.C.lxxx was Iohn an Heremite in Egipt of great reputation for hys holy∣nesse. He could comfort the feble min∣ded in God, and bryng them to perfec∣tion, as writeth of hym S. Hierome. He dwelt fyftye yeare continually vp∣on 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 Prophe∣cye, that he Prophecyed not only thin∣ges, 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.* 1.258 Nowe he that will compare the full brethren that weare a blacke cloke and a crosse ther∣on, 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 groun∣ded vpon Iohn the Euaungelyste and Apostle, then ought thei to leade a con∣tinente 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 peo∣ple any can bee founde more vnchaste in theyr liuyng, nor greater aduersa∣ryes to the true doctryne of Christ,* 1.259 be∣ing 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 tan∣kerd 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 wor∣ship it as holynesse, geuyng freely vn∣to 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 continual∣lye 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 au∣thor,* 1.260 whence the profession of Anckers and Anckresses had the beginning and foundation, although in thys behalfe I haue talked with men of that profes∣sion, 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 Anc∣kresses make that holy and vertuous Matrone Iudith their patronesse and foundresse. But how vnaptly, who se∣eth 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.* 1.261 Iudith made her selfe a priuy chamber where she dwelt (saieth the Scripture) beyng closed in with her maydens Oure Recluses al∣so 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 per∣sons, and such as al good men fly their companye. Iudith feareth the Lorde greatly▪ and liued accordyng to his ho∣lye 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 la∣bour of other mens handes. Iudith, when tyme required, came oute of her closet to do good vnto other. Our Re∣cluses 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 reclu∣ses are vnprofitable clods of the earth, doing good to no man. Who seeth not now, how farre our Anckers and Anc∣kresses

differre from the manners and life of this vertuous and Godlye wo∣man Iudith, so that they can not iust∣ly clayme her to be their patronesse?

Of some idle & superstitious Heremite borowed they their idle and supersti∣tious religion.* 1.262 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,* 1.263 he spake thorow a window onely. Our Anckers & Anc∣kresses professe nothyng but a solitary life, led in contemplation all the day∣es 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 disso∣nant 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 pro∣fessions 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 har∣der life vppon them, whiche is to bee a bishop.

Of Monkes.

POpe Siricius beyng bishop of Rome,* 1.264 the first Monkishe or∣der began, raised vp by Basili∣us Magnus bishop of Caesarea in Cappadocia. Their coat, cloke, coule and cappe were all white. He prescribed them a rule mixte with many traditi∣ons and doctrines of men. Wherfore he is called of them a father and begin∣ner 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 Mo∣nachi, and men vtterlye deuided from

the world,* 1.265 who seeth not? For where do they dwell, but in the middes of fa∣mous 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 moc∣kish sects, wherof we wil reherse part.

Of the Benedictine Monkes.

POpe Iohn the fyrst being bishop of Rome, Benet a father and a fa∣uourer also of Monks, gathered together al strowed and scattered reli∣gious persons, and begā a peculiar or∣der 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 forgot∣ten 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,* 1.266 Popes of Rome. C.lxxxii. Cardi∣nals. 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 Ab∣besse ouer many Nuns. Her clothing was a blacke cote,* 1.267 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 or∣der of Monkes.

POpe Sergius the thirde bearyng rule, y^e 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,* 1.268 or Otho lyued so, that they were quickened agayne by reason of his ho∣lynesse. Their clothyng and rule was accordyng to the appointment of Mōk Benettes rule. This Monkishe order was richely endowed with great sub∣staunce, and yearely rentes by a cer∣tayne Duke of Aquitania, called Guil∣lidinus. In the yeare of oure Lorde. 913 Plat. Sabell. Libro. Germ. Polidor. Pan∣taleon.

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, be∣yng bishop of Rome, the Monkish order of the Hieronimians, began vnder the name of Saint Hierom whiche after Christes byrthe. 490. lea∣uing his natiue coūtrey, wēt into Iury & there not farre from Bethlehē, buil∣ded 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 endu∣ed with diuers priueleges, fraunchises and liberties by certaine bishoppes of Rome, as Gregory the twelfthe Eugeni∣us 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 dili∣gently, are called Gregorians. Their ha∣bite 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 Be∣nets rule, with adding therto, & chaun∣gyng of black clothes into gray. In the yere, &c. 1038 Chron. Polyd. Lib. Germ.

Of the Grandimontensis order.

POpe Alexander the second be∣yng 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 them∣selues to watching, fastyng and pray∣ing: 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 per∣suaded the aforesaid Roberte to y^e same. They weare red shoes, and white ro∣chets 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 confir∣med 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 ap∣parelled

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 per∣sons, that it was confyrmed and en∣dowed wyth many priuileges of di∣uerse Byshops of Rome. In the yeare of our lord. 1166. Ibidem. Iac. Phil. Bergō.

Of the Celestines order.

POpe Celestinus y^e fifth, willingly gaue ouer hys bishoprike, and returned agayn to hys solitary lyfe, wherin he quietly liued before his papacie. Certayne supersticious per∣sons lyke apes counterfayted thys Bi∣shop, taking vpon them an order vn∣der y^e 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 Ti∣rington and Sempryngham began an or∣der of monkes, called after hym Gilber∣tines. In the yeare of oure Lorde. 1148. Chron. Polid.

Of the Iustinians order.

POpe Eugenius the fourth confirmed the Religiō of the Iustinians, adour∣ning the same with many liberties & priuileges. It was fyrst of all inuented by Lewes Barbus a Councelour of Ue∣nice, & practised in y^e 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 bi∣shop of Rome,* 1.269 Bruno of Colein y^e Phi∣losopher & diuine, whom Barnarde calleth a faire piller of y^e church, did in∣stitute y^e order of y^e Charterhouse mōks in y^e diocesse of Gracianopolis, at a place

named Curtusia. Their lyfe was out∣wardlye 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 pin∣ned in, neuer going oute, refusyng all womens company, with other sembla∣ble ceremonyes. In the yeare of oure Lorde. 1620. Ibidem.

Of the Templares orders.

POpe Gelasius the seconde bea∣ring rule, the order of the Tem∣plars 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, y^t 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 shew∣ing 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 ap∣pointment 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:* 1.270 partlye bycause (as they write) they renounced y^e fayth of Christ, and conspired with y^e turkes, & partly for other notable crimes. Not withstanding some say, y^t this rooting out of them was more bicause of enuy of their prosperitye and royaltye, than of giltinesse. For whē their gaundma∣ster Iames Burgonion was burnt at Pa∣ris 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 distri∣buted

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 Be∣net 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 Pto∣lomeus. Their clothyng is all whyte. Their rule is Benets, with some addi∣cions 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 y^e patriarke Laurence Iustiniane, a man of an incre∣dible straightnesse of life. These mōks are vnder S. Peters rule, and the fyrst order, with certayne ordinaunces ioy∣ned thereto. In the yeare, &c. 1407. Lib. Germ. Chron.

Of the white Monkes.

POpe Vrban the Seconde reig∣nyng, the order of white Mon∣kes began, fyrst deuised by one Stephen Harding, and afterwarde in y^e yere of our lord▪ 1135, it was brought into Englande by a certayne man cal∣led Walter Espek, whiche builte an Ab∣bey of the same order, called Meriuale. Ranulphus. Cestrensis.

Of the Ioannites order.

POpe Honorius bearing rule, Ray∣mund a man of nobilitye fyrst of all inuented the order of s. Iohn Bap∣tist at Hierusalem, about the yeare, &c. 1130. Chron. Angl.

Of the order of scourgers, or flagellatours.

POpe Clement the sixt being By∣shop of Rome, a certayne pesti∣lent secte of false religious per∣sons sprong vp in high Almayne which called themselues Penitentes Cruciferos, seu, Flagellatores, that is to saye, Peni∣tent 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 pe∣naunce both mornyng and euenyng, by scourging themselues before y^e peo∣ple, with a great whip of .iii. cordes ful of knots,* 1.271 vpon their bare bodies, sharp byg nedles being put into the cordes: affyrmyng y^t it was reueled vnto them by an Angell from heauen, that they thus scourging themselues, shoulde within .xxx. dayes and .xii. houres tho∣rowe 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 af∣terward 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 or∣der go barefoote, and beat themselues vppon the bare skin, till the bloud fol∣loweth. 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▪ y^t are made for the pur∣pose, 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 pe∣nitētiaries. They go barefoted in pro∣cession, 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 o∣uer 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 fan∣tasy 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 ci∣tizens go for the most parte vpon slip∣pers, & the shirtes put on aboue their hoses and haue a scourge in theyr han∣des, wherwith some strike themselues, ••ome weare it only betwene theyr ar∣mes. This do they that they maye bee pertakers of their pardon, do penaūce for their sinnes, and come to Gods fa∣uour. &. Lib. Germ.

Of the order of the star∣red Monkes.

POpe Clement the sixte bearing rule, Iohn king of Fraunce son of Phil∣lip the Frenche king, inuented the secte & order of those monks, which in

latin are called Stellati,* 1.272 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,* 1.273 according to this sayeng of Christ, vos estis lux mundi, Ye are y^e light of the world. Item, that they shall rise agayne at the laste day all shining and glisteryng as the most cleare and plea∣saunt starres, according as it is writtē by the Prophete: They that haue in∣structed 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 y^e ninth reigning, a certain mā called Gerardus be∣ing of greate learning & of ver∣tuous conuersation, ordayned a cer∣tain fraternitie or brotherhode of lear∣ned 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 al∣waye in store apte to beare rule in the church of Christ, & also to gouerne the common weale according to the pre∣script and rule of gods doctrine Thys Gerardus beyng but a Deacon, prea∣ched the word of God both purely and feruently.* 1.274 And when he was moued by his frendes to be a priest, he alwais an∣swered, that he was vnworthy to haue such an high office. He was wont oftē∣times to say, that he would not haue y^e 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 alow¦ed the order of the Iesuites, and gaue vnto it many great and sin∣guler 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 Columbi∣nus in Sena a city of Hethruria, they wer at the beginning no priestes nor conse∣crated 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 y^e 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 daw∣bed Monkes.

POpe Boniface bearyng rule, the order, which is called Ordo de al∣batorum was inuented by a cer∣tayne priest in Italy, which pre∣tēded 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 v∣pon theyr heads lyke vnto other Mon∣kes.

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 y^e same at gods hand. They neuer wente abroade but they had a crosse with the image of the crucifyx borne before thē, which crosse y^e 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 a∣foresayd 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 se∣ditious person to be beheaded at Viter∣bium. 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.

* 1.275But 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 pre∣scribe 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, Guil∣helmites, Iosephians, Sepulchrians, Sheeri∣ans, Swerders, Crosse started, Constantino∣politanes, Wentzelaians, Nolhartians, Iacobites, Swearde Iacobites, Heleni∣ans, Ierusalemites, Iosophatians, Sela∣uonians, Maries brethren, Ioannites, Laza∣rites, Magdalenians, Keyed Monkes, Holy ghostes men, Specularians, Hospitalianes, Mosarabites, Georgians. &c. Bidding all these monstruous monasticall dis∣ordered orders Adieu, I wyll recite some other deuises of the Romishe bi∣shoppes concernyng Monkes, and af∣terwarde fall in hande wyth the other Cloysterers, whiche are in deede those very Locustes whereof Saincte Iohn speaketh in the booke of hys Reue∣lations.

Rules concerning all orders of Monkes.

POpe Gregory the seuenth ordai∣ned, that no Monkes should eat flesh at any time,* 1.276 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 Ab∣bot,* 1.277 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 li∣cēce of his Abbot or Prior.* 1.278 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 clear∣kes, but taken for mere lay mē. In the yere &c. 389: Albertus Krantz.

Pope Boniface the fourth made a de∣cree, y^t Monkes might vse the office of preaching,* 1.279 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.* 1.280 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,* 1.281 y^t a young man or a young woman although be∣ing assured together in the way of ma∣ryage, maye notwithstanding theyr promyses made, depart one from an o∣ther, and become cloysterers. In the yeare, &c. 309. Quaest. 27. Cap. 2. Disponta∣tam. Phil. Bergom.

Pope Eugenius the fyrst decreed,* 1.282 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 cōmaun∣ded, y^t no monke should be holdē in the cloyster against his wil. Q••••o 1. c. Signi.

Pope Iohn y^e fyrst bearing rule,* 1.283 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 obe∣dience, bycause they should altogether mortifye their owne will and lustes. In the yeare of our lorde. 524.. Chron. Polidor.

* 1.284These threafore named vowes, Ba∣silius Byshop of Casarea did fyrste insti∣tute & publishe: And also assigne the yeare of probation or trial, that religi∣ous persons had afore they wer profes∣sed. In the yeare, &c. 183. Ibidem.

Pope Gregory the eyght reygning, a certaine noble man called Hugo toke a∣way from monkes and Nunnes theyr great lordships,* 1.285 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.

* 1.286Pope Boniface the fourth being By∣shop of Rome, there were in the Abbey of Bangor two thousande & two hun∣dred Monkes, which al liued by the la∣bour of their own hands, & by y^e sweate of their own browes, according to this commaundement of God:* 1.287 In y^e sweate of thy face shalt thou eate thy bread, &c.

Agayne, Thou shalt eate y^e labours of thy hands.* 1.288 In the yere, &c. 606. Ranul∣phus. Cestrensis.

Of Channons.

POpe Eugenius the fourth being Byshop of Rome, the order of y^e regular Chanons began in He∣thruria in the parts of Luca, in the cloy∣ster Frisonaria. Of thys secte there are two opinions. For some say, y^e 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 Chan∣nons clothing by their fyrst foundatiō was a white cote,* 1.289 and a linnen roche•• vnder a blacke cope with a scapuler to couer their head and shoulders. The a∣foresayd 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 Sco∣petines, or S. Saluators order. Whiche or∣der the aforesayd Gregory dyd approue and endue with many and diuerse pri∣uileges, and numbred them among y^e 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 scapu∣larye 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 cal∣led Quiricus a byshop and Martyr, in the time of Helena the Mother of Constan∣tine 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 mar∣ked with the Crosse, whiche were all s••aine. These laudable and prayse wor∣thye souldioures dyd he halowe there∣fore and make saintes, and raysed the or••er agayn with geuing of many fre∣d••mes and priuileges. Unto thys or∣der did Pope Innocent the fourth geue a rule, commaundyng y^t the spiritual∣tie of this order, should alway weare a crosse in their handes. There clothyng is a blacke cope with a crosse theron, y^e highnesse of an hand. Chron. Lib. Germ.

Of the Carmelites, or white Fryers order.

POpe Honorius the thyrde fauou∣red greatly the order of y^e white Fryers. Some say, that this sect began in mount Carmelus after the ex∣ample of Helias the Prophet, which li∣ued there long solitarye, and that they wer fyrst assembled together by Alme∣ricus Byshop of Antioche, In the yeare of oure Lord. 1170, in the tyme of pope Alexander the thyrd, and they were cal∣led 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 Al∣bertus Byshop of Ierusalem according to the rule of Basilius, and the colour of their cope was turned into white by y^e Pope Honorius the thyrde, where afore it was russet. Some write, that this or¦der of the Carmelites in his first clothing (which they said was of Helias or Heli∣seus y^e prophet) was greatly acceptable to the Soldane,☞ 1.290 and endued with ma∣ny 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.* 1.291 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 y^e thyrde reygning Dominike Calaguritane a Spani∣arde, began this order of Friers preachers. This Dominike was fyrst a regular chanon, & bicause he could not suffer to haue a superiour, and was al∣so wearye of the Cloyster, he inuented a new fraternitye, named of hys owne name, Dominicanes. Their order is w^t out all shame to begge, as the Carme∣lites, and forsake litle by wilful pouer∣tye, 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,* 1.292 which the fryers of that order vse at thys daye and deliuered it to S. Dominicke with her owne hands, com∣maundyng 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 ho∣nourably 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, canno∣nised Dominicke, and by hys bull vnder lead allowed hym for a saint.* 1.293 Of thys Dominickes mother they tel that when she was with childe and had Dominicke in her wombe, shee dreamed y^t 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 y^e soules of mē by their hipocrisy & false doctrine accor¦dyng to this saying of Christ,* 1.294 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 o∣therwise 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 world∣ly man. Afterwarde he determined to forsake all worldly thinges and to fo∣low Christ,* 1.295 in so much, y^t when he was wel shod, and girded with a double gir¦dle, he remembring these woordes of Christ (possesse neither two coates,* 1.296 no shoes, nor yet staffe, &c. and who so for∣saketh not all thinges, cannot be my disciple) cast all thyng away from him, shoes, gyrdle, &c. so that he went bare∣footed, 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 barefo∣ted Fraunces, barefooted Franciscanes.

They are named also Minores,* 1.297 of the hu¦mility and lowlynes of hart that they should haue.* 1.298 They write, y^t this Fraun∣ces 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 reui∣led, than praysed. He kept nothynge ouer night, His heart desyred martir∣dome, wherupon he went into Siria to the Soldane,* 1.299 which receaued him hono¦rablye: 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 ad∣mitted for a Sainct by Pope Grego∣ry the nynth. Lib. Germ. Polidor. Chro.

Thys order of Frier Fraunces is di∣uided into many sectes, rules and or∣ders. Some go on treen shoes or Pat∣tyns some barefooted: some are Regu∣lare

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 per¦ceauing 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 pla∣ces, in somuche that they whiche were reformed, be called Friers obseruantes, and are counted of a greater perfecti∣on and more holynesse, than the com∣mon sorte of Grayefryers are, whiche are called Minorites.* 1.300 The obseruaunt Friers were brought into Englād by kyng Edward the fourth, & were great¦ly inhaunced by y^e famous Prince king Henry the seuenth, but they withall o∣ther Monastical sectes were most wor∣thelye

and iustlye expelled and extir∣ped with their Babilonicall houses, by that most victorious and triumphante Prince King Henry the eight.

Here follow the seuen pri∣uileges, which the Frauncis∣canes faine to be geuen of god to S. Fraunces for the aduauncemēt of his order.

* 1.301THe first priuilege is, that the more numbre of the Fraunciscanes or Graye∣friers be encreased: the better and the more a∣bundantly shall they be prouided for.

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

The thirde priuilege is, that in the feast of Sainct Fraunces all the soules of the brethren▪ frendes and benefac∣tours of the same order, shall be deli∣uered out of the bitter paines of purga¦tory.

The fourth priuilege, is that the or∣der

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 ene∣mies 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 or∣der▪ be they neuer so wicked and vngod¦ly, shall notwithstandyng at the last obtayne mercy, and dye a most blessed death.

Of the Frierly order of Ma∣ries seruantes.

POpe Benet bearing y^t swinge, Philip deuised the order of Friers whiche are called the seruaūts of our Lady. He rai¦sed this order vnder the rule of Saint Austen, with euen like wordes and fa∣shion, making difference of it with cer¦tayne ordinances of the Friers of our Lady which order afterward was con∣firmed by three byshoppes of Rome,

namely, Benet the xi. Boniface the eyght and Urban the sixte, and is reck∣ned 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 bre∣thren. 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 al∣so 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 al∣moste

made desolate before. Thys Guilihelme fyrst dwelt in y^e 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 cal∣led a father and restorer of that order. Afterwarde by the consent of Anasta∣sius and Adrian Byshoppes of Rome he left the wildernesse, and built about (or as some saye) within Paris, a cloy∣ster for that beggyng order of the Au∣sten Friers, whiche was confirmed by Pope Anastasius the fourth. After that his apes and counterfayters with beg∣gynge 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 ser∣uice. 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 toge∣ther 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.

* 1.302Pope Gregory the ninth reygnyng, a certayne blacke Fryer called Iordanes, cōmaunded, that silence should be kept of all his brethrē at the table. This cu∣stome was shortly after receaued and practised of all other cloysterers gene∣rally. 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 re¦proued, 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,* 1.303 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. La∣ziardus. Chron.

Pope Alexander the fourth defended and approued y^e vnshamefaced begging of the rauenyng fryers:* 1.304 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 ma∣ny 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 By∣shop of Rome, Monke Benet after that he had placed hym∣selfe and hys monkyshe bre∣thren 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 o∣uer thē.* 1.305 The apparell of these Nunnes is a blacke cote, cloke, coule and vayle. And least the scripture should disceaue her and hers:* 1.306 it was commaūded, that none of that order should rede the holy scripture without consent or permissi∣on 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 Cla∣ra, a countreywoman and Dis∣ciple of Fraunces the Fryer, assembled and gathered together a congregation of poore women, and gaue them an or∣der of lyfe like vnto the rule that Fry∣er Fraunces gaue hys couent. Theyr garment is graye. Their order admit∣teth

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 cer∣tayne wydowe called Bri∣gitta, Princesse of Suetia, be∣gan the order of Nunnes called Brigittians. But it is to be vnder∣stand that thys order of Brigit recea∣ueth 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 or∣der myghte well dwell together, and

haue their habitation both vnder one roofe, but yet men and women sepera∣ted eche from other, so y^t the one might not come to the other, except only whē nede required to minister the Sacra∣mentes. The Church shoulde be com∣mon to both: Neuerthelesse y^e Nunnes shoulde be closed aboue in a closet and the men beneath, wayting vpō the di∣uine seruice: and that these should tend the altare, and thei the quere. The Ab∣besse 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 cal∣led 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 con∣fessions, and preache at hye feastes. This order also admitteth Lay brethrē (as in many places moe) to do their bu∣sinesse abroade. They fayne, that thys

order was confyrmed of Pope Vrban y^e fyft at the commaundement of Christ. In the yeare, &c. 1353. Volat. Plati. Poli∣chron. 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,* 1.307 where∣in 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 Mag∣dalenes orders, of Austens order, &c, which all are wrapped full of supersti∣tion and hipocrisye, seking their salua∣tion

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.

* 1.308POpe Pius the fyrst made a decree, that no mayde shoulde be admitted to bee a Nunne or a religious per∣son, 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 cor∣porasse clothe, nor yet put incense into the senser,* 1.309 but that shee shoulde al∣wayes 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 mo∣nasteries of Nunnes:* 1.310 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, ex∣cept shee were founde to haue lyued a∣fore continentlye and honestly by the space of .xl. yeres.* 1.311 In the yere, &c. 444. Phil. Bergom.

Pope Gregorye the eyght made a de∣cree, y^t no man should once be so hardye as to take a Nunne out of her cloyster.* 1.312 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 y^e entries & porches of y^e friers, wher for y^e most part a mā may se y^e historyes of

both testamentes paynted & liuely set∣forth in colours: I sought for the mat∣ter 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 notwith∣standyng the Carmelites or white fri∣ers make their Patrone & fyrste foun∣der 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, y^e 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 diligent∣ly euen from the beginnyng al & singu∣lar things: out of hande euen at the ve∣ry beginning of the historye in a man∣ner, the deuill appeared, & shewed him∣self clad in a coule, euē y^e very same de∣uil, y^t tēpted Christ in y^e deserte or wil∣dernesse. I was excedīg glad, & reioyced

beyond al measure, y^t I had found y^t in picture, which I could neuer find afore in scripture: I meane, that the deuill was the first author, inuentor, and fin∣der, out of the coule and Monkishe ha∣bite: of whom afterward I thinke ve∣rely, the other Monkes and Fryers bo∣rowed their coules and disgysed appa∣rell 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, Con∣stantine the Emperour built di∣uerse Churches for the Christi∣ans,* 1.313 & 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 Prea∣chyng of the holy Scriptures, to recea∣ue the blessed Sacramentes, and to oc∣cupye

themselues in suche Godly and vertuous exercises, as God requyreth of them in hys Sacred worde.* 1.314 For vn∣to 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 Tem∣ples, but secrete and close places: ho∣lye lyttle houses, but no greate and gorgious buyldynges: Chappelles, no Temples: Oratoryes within pri∣uate walles, no publyque and open Churches. In the yeare of our Lord. 315. Ranulphus. Cestrensis▪ Valla. West∣merus.

* 1.315Pope Iginius ordayned, that the Temples or Churches shoulde be ha∣lowed 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 Metropoli∣tane. In the yeare of our Lord. 143. De Consecr. Dist. 1. Cap. Omnes Basiliae. Euse∣bius. 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,* 1.316 or a wic∣ked and a superstitious lawe, streyght∣wayes 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 authori∣tye with men, and the more easlye dis∣ceane the people. Of thys their prac∣tyse here haste thou an euident exam∣ple. 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 se∣cretly 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 ty∣raunts, whiche thyrsted no lesse for the bloud of the Christians, than the pan∣tyng and thyrsty hart desyreth the wa∣ter 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 ha∣lowyng 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, hat∣ched and brought forthe of many Po∣pes, 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,* 1.317 or be it false. I will tru∣ly and faithfully recite and bring forth vnto thee, whatsoeuer I shall fynde in theyr hystoryes concernyng theyr try∣flyng trumperye: vse thy iudgement, and know the Papistes to be enemyes to the truth.

Pope Felix the thyrd made a decree,* 1.318 y^e 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 ha∣lowed. In the yeare, &c. 486. Plat. Pol. Chron. Pantaleon.

Pope Innocent the fyrst decreed, that a Churche once halowed, should be ha∣lowed 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,* 1.319 but suffered there quietly to remayne. In the yeare, &c. 617. Sigeb, Sabell▪ Volat. Plat. &c.

* 1.320Pope Martine the fyrste made a de∣cree, 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.

* 1.321Pope Linus made a lawe, that no woman should come into the Church, excepte her face wer couered w^t a vayle or kerchiefe. In the yeare of our Lord. 70. Chronica Chronicarum. Volat. Fascicu∣lus. Tempo. D. Barns.

Pope Eugenius the fourth bearing rule,* 1.322 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.

* 1.323POpe 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 & Chur∣chyardes,* 1.324 and commaunded that euery

Bishop shuld be cōtent with the limi∣tes 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 de∣cree, 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 with∣drawe

any thynge from the Churche, should be excōmunicated. In the yeare, &c. 1404. Sabell. Chron.

* 1.325Pope Gregory the fourth instituted, that euery Churche should haue theyr proper possessions, wherof the Priest may liue, least y^t they takyng thought for theyr liuyng, shoulde be compelled to leaue theyr dutie vndone. In y^e 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 pri∣uate 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 necessi¦tye requireth. In the yeare. &c. 222. An∣selmus. Rid. Volat. Chro. Plat.

Of the Ornamētes of the Church.

* 1.326POpe Pius the fyrst brought y^e font into the Church▪ In the yeare. &c. 147. Plat. Sabel. Chron.

Pope Boniface the seconde orday∣ned the particion betwene the chaun∣cell and the Churche, whiche we now commonly call the Roodeloft,* 1.327 and com∣maunded

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,* 1.328 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,* 1.329 Eustace▪ Abbot of Flare came out of Normandye into Englande, and a∣mong 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.* 1.330 In the yere, &c. 752. Plat. Pantal.

Pope Gregory the fyrst brought into y^e church,* 1.331 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 ryng∣ging of bels. In the yeare, &c. 603. Plat.

Durand. D. Barns. Pantal.

* 1.332Pope 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 wor∣ship of our Lady. In the yere, &c. 1309. Chron. Ioannes. Stella.

* 1.333Pope Calixt the thirde also made a decre, y^t euery day at, xii. of the clocke y^e sexten or parish clerke shuld toll noone and y^t so many as heare y^e 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,* 1.334 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 faith∣full 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, y^e sharp ••••ormes, the violent tempestes, the ter∣rible thundringes, the fearefull lyght∣nings, 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.* 1.335 In the yeare of oure Lorde. 653. Chronic. Volat. Platina. &c.

Pope Sixtus the seconde ordayned fyrst of al,* 1.336 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,* 1.337 of hys Apostles, and of y^e pri∣matiue Church. And here may all men see, from whence the popyshe altares come, for the which the stubborne, stur∣dye stoute papistes doe so stoutly striue Aboute the yeare of oure Lord, (if sto∣ries 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, pe∣uyshe, 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,* 1.338 commaunding y^t no Masse shoulde be song vpon any al∣tare, til it be halowed. In the yeare, &c. 272. Sabell. Pantal.

Pope Hormisda decreed, y^t 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.

* 1.339Pope 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,* 1.340 but specially laye women, shoulde not once touche the ornamen∣tes of the Church, as copes, vestments, altare clothes, &c, nor the halowed ves∣sell, as Chalice, Pixe, Crosse, Chris∣matorye, Sensers, Candlestickes, &c. Plat. Sabell.

Pope Stephen the fyrst made a decre,* 1.341 y^t 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,* 1.342 there was a synode or coun∣cell holden at Franckforde, in y^• which it was decreed, that whosoeuer doth a∣ny seruice in the Churche, he shoulde weare a surples vpon hys backe in ser∣uice tyme, and no man to goe in hys common apparel withoute a surples, no, not so muche as the sexten or Bel∣ringer. In the yeare of our Lord. 796. Christ. Massaeus.

Pope Siluester the fyrst cōmaunded,* 1.343 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,* 1.344 cha∣lices of glasse to bee vsed in the mini∣stration of the Lordes Supper. In the yere,* 1.345 &c. 208. For before that tyme the sacrament of the holy signe of Christs bloude was ministred in cuppes made

of woode, accordyng to y^e vse of Christ of his apostles, & of y^e primatiue church Petrus de nat. Plat. Math. Pal. Pantal.

Pope Vrban the fyrst ordayned after∣ward, that the chalices should be made eyther of siluer,* 1.346 or of golde, or of tinne In the yeare of our Lord .222. Platina. Grat. Pol. Bergom.

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

* 1.347Pope Leo the second deuised y^t Paxe, In the yeare of our Lord. 676. Platina. Pasc. Temp.

Pope Innocent y^e third inuented pixes and boxes for the reseruation of the sa∣cramentall bread.* 1.348 In the yere, &c. 1195. Paul. Volat. Phi. Pol. Pantal.

Pope Agapetus the fyrst commaun∣ded the people to go on procession, on y^e Sondayes, & to folowe the crosse. In the yere, &c. 533. Plat. Pal. D. Barns.

Pope Gregorye the fyrst broughte in banners into the churche.* 1.349 Thys was that Gregorye,* 1.350 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, counter∣fayte 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 y^e 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 aun∣gels, Archangels, Patriarches, Pro∣phets, priestes, Apostles, Martirs. Con∣fessors, Uirgins, Monks, Nunnes, He∣remites, and finally to all he saintes and shee Saintes, y^t 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 flatte¦ring, obtained of y^e 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 cou∣rage and merye voyce vntil they came to y^e city, where they practised al kinde of superstition, as beades bidding, po∣pyshe fasting, wiuelesse liuyng, long laten Mattens and Masses singing, Saintes reliques boastyng, &c. In the yeare of oure Lorde. 590. Chron. Ranul∣phus. Cestrens.

Pope Fabiane the fyrste deuised the Chrismatories.* 1.351 In the yeare, &c. 242. Plat. Volat. D. Barns.

* 1.352Pope Leo the thirde brought in the sensers. In the yeare, &c. 817. Pol. Doct. Barns. Pantal.

* 1.353Pope 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 y^e oyle brought in also the oyle pots.* 1.354 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 y^e seruice of god either out of an holy

or vnholy place, y^e same man should be counted gilty of sacrilege. In the yeare of our Lorde. &c. 887. Quest. 17. cap. 4. Si¦quis. Ioan. Laziard.

Of Images to be had in Churches.

PAulinus Bishop of Nola,* 1.355 as some write, was one of the firste pro∣moters & chiefe proctors to haue Images in Churches. In the yeare, &c. CCCCL. Pantal in Chronogra.

Pope Gregory the first ordained,* 1.356 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 Em∣peroure for abolishing of images,* 1.357 but he also most trayterously stirred vp his subiectes to rebell against him. In the yeare. &c. 729. Blondus. Chron.

Pope Constantine gathered a councel at Rome against Phillip y^e Emperour,* 1.358 wherin he condemned the Emperour for destroying Images, and made a de∣cree

for the establyshement of them in churches. In the yere. &c. 769. Plat. Pol.

* 1.359Pope Gregory the thyrd made a law y^t Images shoulde not onelye be had, in churches, as lay mēs bokes, but y^t they also shoulde be worshipped and had in greater reuerence, than euer they were before, & that whosoeuer were of a con∣trary opinion, he should be condemned for an heretike. In the yeare. &c. 740. Sigis. Blond. Plat. Sabel.

* 1.360Here maye all men learne to iudge with what spirite these Romishe By∣shops are led, whiche notwithstanding call them selues moste holye fathers, Christes vicares in earth, Peters suc∣cessors, 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 wor∣shypped. Whiche also is more than can be proued lawfull by the worde of God.* 1.361 Notwithstandynge nowe com∣meth this most holy father Pope Gre∣gory the third, and he appointeth Ima∣ges not only to be in Churches, as lay

mens bookes, but also to be worship∣ped, that is to saye, to kneele vnto thē, to sense them, to garnish thē with cost∣ly vestures, to set vp candles before thē to go pilgrimage vnto thē to pray be∣fore 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 y^t not wor∣shipping of images, writtē in a certein epistle vnto Serenus Bishop of Massilia,* 1.362 which did not only take away Images out of the churches, whē he see the peo∣ple 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,* 1.363 but yet we think (Note good reader, y^t this Pope doth not playnely affirme by the autority of Gods worde, y^t ima∣ges 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, num∣breth among heretikes a certayne wo∣man called Marcella whiche worship∣ped 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, con∣demne the iudgement of Pope Gregory the thirde concerning the worshipping of Images. Where is nowe the spirit of vnitie become, wherof these holy Fa¦thers bragge so greatly?

* 1.364Pope 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 o∣ther, made also decrees for y^e establish∣ment of Images in Churches, as wit∣nesse Sabel, Paulus Aemilius. Sigeb. Plat. Volat. Fasci. Temp.

Pope Paule the first bearing rule, Pi∣pine

king of Fraūce caused a Councell to be assēbled and called together,* 1.365 con∣cerning the hauyng and worshipping of Images, where many learned men were present: among whom there was greate contencion: some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images: some after y^e doctrine of gods word vtterly condemning both the ha¦uing and worshipping of Images, af∣firming 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 peo∣ple, and great prouocations vnto Ido∣latry, 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 & lear∣ned

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 de∣creed, that Images shoulde be had in Churches. In tho yeare of oure Lorde. 695. Blondus. Plat. Eutropius. Polid. Pan∣taleon. &c.

But thys decre•• lasted not longe. For the Emperour Constantine the sixt her sonne, seynge the greate abhomi∣nation 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 coun∣cell of the bloo••dy: Papistes founde the meanes to apprehende her sonne, to depryue hym of hys Empyre, to put out hys eyes,* 1.366 and to cast hym into pri∣soon, where he most miserably dyed. Oh vnnaturall Mother: yea, O vnnatural monsture,

Afterwarde thys dounghel of Idola∣try and superstition set vp agayne her Idoles and mahomets. But when Ni∣cephorus came to the Empire he did not onely put her down, caste her into pri∣son, where she by the ryghtuous iud∣gement of God most vilesy dyed accor∣dynge to thys saying of our Sauioure Christ,* 1.367 With what measure ye mette vnto other, with the same shall it be mette to you agayne: but he also de∣stroied al her poppets, suffryng no ima∣ges 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. Bar∣thol. Westmerus.

Certaine godly Ciuile lawes a∣gaynste the hauing of Images in Churches, with the aduise, con∣sent, and iudgemēt of diuerse godly learned men.

* 1.368LEo the third, Emperoure of Grece assembled toge∣ther at Bizance three hun¦dred & thirtie godly lear∣ned Bishoppes, whiche with one consent agrea∣ble to the worde of God,* 1.369 decreed with the assent of the Emperour and of the nobilitie, that al Images should be ta∣kē out of churches, and burnt openly. Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images of Aungels,* 1.370 Martyrs, virgins, saints, yea, and of Christ, and burnt, them in the opē market & made a law, that, whosoeuer resisted his pro¦cedinges in this behalfe, he should suf∣fer death. In the yeare of our Lord. 784 Blondus. Eutropius. Platin. Matth. Palme∣••us. &c.

* 1.371Constantine the Emperour kept a coū∣cell at Constantinople, in the which were present a greate number of godly Bi∣shops, 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,* 1.372 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 ap∣poynted certayne greuous punyshe∣mentes to be executed vpon the trans∣gressoures and breakers thereof, as a lawe grounded both vpon the worde of God, and vppon the decrees and constitutions of the most worthy aun∣ciente Emperours and reuerende by∣shops. Petrus Crinitus. Lib. 9. de honestae disciplina.

Sabanus King of y^e Bulgarians made also the lyke lawe in hys Realme for y^e abolyshmente of Images oute of the Churches.* 1.373 In the yeare of our Lorde. 765. Sabell, Mass. Pantal.

Philip y^e Emperour likewise made a* 1.374

straight lawe for the abolishyng of I∣mages. In the yeare of our Lorde. 730. Sabel. Paulus Diaconus.

* 1.375The noble Emperoure Adrian com∣maunded, y^t there shuld be no Images set vp in temples or Churches. Ioan. Laziardus.

* 1.376Calcobertus King of England destroy∣ed in hys Realme when he receaued the faith of Christ, all the Idolls, pop∣pettes, 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,* 1.377 cō∣maunded, that all the Idolles and I∣mages 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.

* 1.378Pope Constantine the second, whom the seditious, tirannicall and supersti∣tious 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,* 1.379 or inuocate or call vpon the Uirgine Marye, or any other saint in heauen with their prayers, but wor∣ship 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 de∣cree, that there shoulde be no pictures in Churches,* 1.380 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. Isi∣dorus. Tom. 1. Concil.

* 1.381The holy Byshop Epiphanius com∣myng into a churche to praye, sawe a vayle there hāging, wherin was payn∣ted y^e image of Christ, or of some saint. So sone as he saw it, he cutte y^e 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. Hiero∣nymus. Chron.

Thys Epystle, which the a∣foresaid holy and godly lear∣ned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung, and Sainte Hierome trans∣lated into Latyn, and the words are these in Englishe

WHen we went forth to∣gether vnto the holye place, whiche is called Bethel, y^t we shuld make there a collectiō (for the poore) accordyng to the custome of Christs Church, & came vn∣to a village, which is called Anablatha, and as I passed by sawe there a candle burning: I demaunded what place it was.* 1.382 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 I∣mage of a man did hang there, I cutte it away, and gaue rather coūcell to the kepers of y^e same place, that thei shuld lappe and burye some poore dead man in it. But they murmured at the mat∣ter and said: If he wuld cutte it, it wer conuenient, that he shoulde geue an o∣ther vayle in the steade of the other.

Which thing whē I heard, I promised y^t I would geue thē one, & send it vnto them out of hand. But while I sought to send a good vaile for y^e other, I haue made some delay in the matter, For I thought I shuld haue had one sent vn∣to me frō Cyprus. But now haue I sent such as I could gette: and I pray thee, y^t thou wilt commaunde the priests of the same place, to receaue the vayle of the bringer, y^t we haue sente, & to geue commaundement, y^t frō henceforth no such vayles be hanged vp in y^e church of Christ, as be contrary to our religion.

Here thys most Godly byshop with manyfest, playne, and euident wordes pronounceth and declareth,* 1.383 that it is a¦gaynst 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 al∣so 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 bee∣ing of a sounde and perfect iudgement coulde euer abyde, that images should be placed in the temples of such as pro∣fesse Christ.

The Godlye learned Byshop S. A∣thanasius proueth euidentlye agaynste all Imagemongers,* 1.384 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, aduer∣sus gentes.

The great & auncient clarke Lactan∣tius sayth,* 1.385 y^t God can not be truly wor∣shipped 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 hea∣uen, 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.

* 1.386Saint Austen sayth, that it is abho∣mination 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.

* 1.387Hereof doth it followe, that the pa∣pists are abhominable and commit sa∣crilege. For so doe they setforth the I∣mage of God the father most blasphe∣mously 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, syn∣gle soule, contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe:* 1.388 A man shall waxe olde lyke a garmente, but thou art alwaies one, & thy yeares fayle not. God himself saith by the pro∣phet: I am y^e Lord, and am not chaun∣ged. Agayne the prophet Esay sayeth: To what thing wil ye make God like?* 1.389

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 for∣nace of siluer plates. &c.

Eusebius writeth,* 1.390 y^t the vse of Ima∣ges came from the Heathen vnto vs.* 1.391 Eccle. Hist. Lib. 7. Cap. 14. And not with∣out a cause. For although in the olde Testament there were many holy Pa∣triarches, Iudges, Kynges, Priestes, Prophetes,* 1.392 Martyrs, Matrones, Wy∣dowes and Uirgines, whiche were no∣ble 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 y^e Iewes at that tyme were the peculiar people of God. They remembred the manifolde commaundementes of God concerning the not making & not wor∣shipping of Images, & therfore coulde they not abide Images neither priuat∣ly nor publiquely. Agayne in the Pri∣matiue Churche, no Images were suf∣fered in Christen mens Temples and

Oratories, as we may see by the histo∣rye of Epiphanius, whiche did not onely cutte the Image that hanged in the Church on peces,* 1.393 but he also affirmed, that it is contrary to the Christen re∣ligion to haue the Image of any man in the Churche of Christ.

* 1.394Erasmus 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 a∣ny 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.

* 1.395Cornelius Agrippa writte of Images on this maner. The vngodlinesse and foolishenesse of the Egyptians concer∣nynge Images was wonderfull. And from them came the lyke fondenesse vnto all nations, whiche corrupte vsa∣ge of Religion of the Heathen,* 1.396 when they began to be conuerted vnto the fayth of Christe, infected oure Reli∣gion also, and brought in our Churche Idolles and Mahomettes, with ma∣ny

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 solem∣nitie, honour and worship.* 1.397 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 curte∣sye, to them we gyue kysses, to them we offer, to them we gyue gyftes, vp∣pō them we hange precious iewelles, to them wee applye miracles, wee bye par••ons, to them we go on pylgri∣mage, to them we make vowes, to them we gyue worshippe, and doe all the honoure that can be deuised.* 1.398 And yet can it not be expressed, into howe greate superstition, I wyll not saye I∣dolatrye, the rude and vnlearned peo∣ple doe fall thorough Images, the Priestes winkyng at the matter, for∣asmuche as here of they haue no small lucre and aduauntage.

And here they defend thēselues with

the wordes of Gregory,* 1.399 whiche sayth, that images are the bookes of the ras∣cal and common people, for such to re∣membre thinges by, and to reade in, as haue no learnyng, that when they see them, they may be allured to remem∣ber and consider God.

* 1.400But these be fonde fantasies of Gre∣gory going about to excuse the matter, although in deede that holye man al∣loweth ymages and not the worshyp∣ping of thē.* 1.401 But the commaundement of God, which plainly forbiddeth ima∣ges, is farre otherwise. For it becom∣meth vs not to learne of the forbidden booke of Images, but of the booke of God, whiche is the boke of the Scrip∣tures. He therfore that desyreth to knowe God, let him not seeke it of the Images of Painters and Keruers,* 1.402 but as Iohn saith, let him searche the Scri∣ptures, whiche beare witnesse of him.* 1.403 And they that can not reade, let them heare the worde of the Scripture.* 1.404 For Faith,* 1.405 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,* 1.406 and no man can come to the Father, but by Christe alone: why take we a∣waye 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,* 1.407 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 pla∣ces 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. Con∣cil. Poli. D. Barnes.

Pope Gelasi••s ordayned, that Bap∣tisme shoulde be openlye ministred at Easter and at Witsontyde, yea & that freely. In the yeare. &c. 494. Isidor Grat.* 1.408

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,* 1.409 but at two tymes in the yeare, that is to say, at Easter and Witsontyde: at whiche tymes it was solemnely and with greate reue∣rence ministred in the presence of all the congregation. In the yeare of oure Lorde. 676. Lib. Concil. Volat. Pol. Ch••on.

* 1.410Pope Gregorye the firste made a de∣cree, 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.

* 1.411The aforesayd Gregorye also ordai∣ned, that Nūnes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation. Chron.

Ioan. Stella.

Pope Calixte the seconde pronoun∣ced all suche excommunicated,* 1.412 as toke money eyther for baptisyng or for bu∣rying. In the yeare of our Lorde. 1120. Ioan. Tilio. Volat. Pantal.

Pope Nicolas the first ordained,* 1.413 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,* 1.414 that baptisme shoulde not be twyce mini∣stred to one person. Ioan. Philip. Bergom.

Pope Iginius decreed,* 1.415 that children, whiche were to be Christened▪ shoulde haue a Godfather and Godmother for to be witnesses that they were bapti∣sed. In the yeare. &c. 143. Lib. Concil▪ Sa∣bell. Polidor, D. Barns.

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

* 1.416Pope Theodore the fyrste made a de∣cree, that no father should be Godfa∣ther 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,* 1.417 hys sonne myght not after∣ward take her to wife. 30. Quest. 1. Cap. Non Oportet.

* 1.418Pope Vrban the seconde made a de∣cree, that a man and his wife may not be Godfather and Godmother to one childe at Baptisme. 186.30. Quest. 4. Cap. Quod autem.

* 1.419Pope 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 bapti∣sed, 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 ho∣ly Ghost. Amen. In the yere of our Lord 1161. Guilihelmus. Durandus.

* 1.420Pope Leo, Pope Damasus, and Saint Ambrose brought in the exorcismes & coniurations, the benedictions & bles∣sings,

with the other solemne ceremo∣nyes. Guil. Durand.

Pope Celestine made a decree,* 1.421 that neither young children, nor any other of what age soeuer they bee, shall bee christened, before y^e 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,* 1.422 and cōmaun∣ded, that all y^t shall be baptysed, should be annoynted therewith, & crossed in y^e forehead. In the yere, &c. 92. Chron. Lib. Concil. Ioannes. Laziardus.

Pope Siluester the fyrst also orday∣ned, that al y^t were baptised, should be annoynted with oyle & creame. In the yeare, &c. 315. Plat. Volat. Sabell.

In the Councell Braccarense, it was ordayned,* 1.423 that there should be no mo∣ney payde for oyle and creame▪ wher∣with y^e infantes be annoynted in their baptisme. Lib. Concil,

In the Councell holden at Chartage, it was decreed,* 1.424 y^t a woman althoughe neuer so well learned, maye not pre∣sume

to baptise, except necessitye com∣pelleth. Concil. Durand.

* 1.425In the councell Ilerdense, it was or∣dayned, 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, common∣ly called of the papistes, The sacrament of the altare.

* 1.426POpe Alexander the fyrste com∣maunded, that only vnleuended bread shuld be vsed at the Lords supper. In the yeare, &c. 119. Lib, Concil. Grat. Plat. Sabell.

* 1.427Before that time the bread appoyn∣ted for the Lords Supper was indiffe∣rent, whether it wer leuended or vnle∣uended. 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 w^t the wine according to Pope Alexanders decree.

Pope Nicolas the seconde decreed,* 1.428 y^t the bread and the wine, whiche are set vpon the altare, are not only after the conseeration, the sacramentes of y^e bo∣dye and bloud of Christ, but they ar al∣so the very self same body and bloud of our Lord & sauiour Iesu Christ, y^t was borne of Mary the Uirgine, so that the very bodye of Christ is there truly and vnfaynedly handled of the priests han∣des, broken and torne on peces with y^e teeth of y^e faithfull. In the yere, &c. 1961. De consecrat. Dist. 2. Ego. Berengarius.

Pope Innocent the third assembled at Rome in the councell Laterane a won∣derfull* 1.429 swarme of spirituall smeared shorelinges to the number of .xii. hun∣dred and odde, wherof .viii. hundred at the least wer monkes, fryers, chanons, and such other monkyshe monstures, which with one consent for y^e mainte∣naunce of theyr beastly idlenesse & idle beastlinesse, deuised & confyrmed y^e doc∣trine of transubstātiatiō, making it an article of our faith to beleue in payn of

damnation, that after the prieste hath whispered ouer y^e bread & wine a fewe latine words, as Hoc est enim corpus me∣um. 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 y^e crosse. Agayne the wine is turned into y^e 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 y^e accidentss of bread & wine re∣maining, this monsture of transubstā∣tiation was hatched and brought forth by Antichrist and his chaplaynes. In the yeare, &c. 1215. Decret. de summa trini∣tate, Cap. Firmiter.

But as this doctrine of transubstan∣tiation was vnknowen to the Church of Christ before y^e wicked and vnlaw∣full assemblye of y^e venimous dragon pope Innocent & hys pestilent papistes: euen so lykewyse from y^e beginnyng,

vnto thys daye would y^e churche of the Grekes neuer receaue it, but alwayes haue abhorred it as a newe & straunge,* 1.430 yea, a deuelysh and damnable traditi∣on of Antichrist,* 1.431 as they in lyke man∣ner woulde neuer admit that wicked & exe••rable traditiō of receauing the sa∣crament of Christes bodye and bloude vnder one kynde contrary to the insti∣tution of Christ, nor the damnable and deuelyshe decree of the syngle lyfe of priestes, althoughe that Romyshe An∣tichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe.

Pope Honorius the thyrd dyd not on∣ly commaunde,* 1.432 y^t 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,* 1.433 that the sacrament of the altare should be kept in y^e 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 y^e spirituall cōfort in y^e troublesome tyme of death. In the yere,* 1.434 &c. Lib. Concil. Chron. Pant. But in y^e 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 worship∣ped, 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 re∣mayned after the cōmunion, was brent to ashes. And Clement Pope of Rome made a decree, that if any of the sacra∣mentall breade remayned, after the Lordes Supper was once done, the clarkes should not reserue it to be han∣ged vp and worshipped, but consume and eate it.* 1.435 The old custome was this sayth Euagrius in hys ecclesiasticall hi∣storie,

that when much of the holy par∣tes of the vndefyled body of Christ our God did remayne, that the young chil∣dren, 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, whatsoe∣uer they lefte, sayth he, of the sacrifices (he meaneth the sacramentall breade and wine) they consumed it there together in the Churche,* 1.436 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 Nor∣duegia 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 y^t when soeuer the Sacramente of the altare is caryed aboute,* 1.437 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.

* 1.438In the councell Arelatense it was de∣creed, y^t if any priest were negligent in keping the bodye of Christ, so y^t eyther mouse or any other beaste did eate it, y^t priest for hys offence shuld do penance fortye dayes. Dist. 3. De. consecrat.

* 1.439In the coūcell Remense it was enac∣ted, y^t whereas afore the manner was for the priests oftentymes to deliuer y^e 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 horri∣ble and detestable thing for such to ca∣rye the holy body of the Lord to y^e sicke:* 1.440 whiche are forbidden to come into the Chauncel, or to approche nye vnto the altare. De consec. Dist. 2.

* 1.441In a certayne councel holden at Ro∣tomage, it was decreed, y^t the sacrament should be geuen from henceforth ney∣ther to Laymen, nor to Laywomen in

their handes any more, but y^t the priest should put it in their mouthes, contra¦ry to the vse and practise of the prima∣tiue church and many hundred yeares after. Lib. Concil.

Pope Boniface the second made a de∣cree,* 1.442 that at the ministration of the Lordes Supper the people & the Cler∣gy should be present, not to be gasers, but partakers of those holy mysteries. In the yeare. &c. 529. Ioan. Stella.

Pope Anacletus decreed,* 1.443 y^t 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 vn∣godly 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,* 1.444 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 ta∣ken 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,* 1.445 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.

* 1.446Pope Fabiane commaūded, that eue∣ry Christian should receaue the Sacra∣ment 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 Catho∣likes. Lib. Concil.

* 1.447There is a decree, as Guilihelmus Du¦randus 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 cal∣leth it, three dayes afore, and three, or fiue, or vii, dayes after, as though the

acte of Matrimonye were vncleane, when notwithstandyng the holy Apo∣stle calleth Wedlocke honorable,* 1.448 and the bedde vndefiled. Rationale di. off.

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

POpe Gelasius ordayned,* 1.449 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 commaun∣ded, 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 conse∣crat. dist. 2. cap. Cum omne.

In a certain councell holden at Ba∣sile, 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 em∣perour Sigismund, and the cōsent of the other noble and learned men, whiche were there present, but it was also con¦firmed, approued, and allowed by Po∣pe 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. Hie∣rome. S. Ambrose. S. Austen. S, Iohn Chri∣sost. &c. and many hundred yeares af∣ter, the lay people receaued the Sacra∣mēt 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 Am∣brose vnto the Emperoure Theodosius, when he would haue receaued the Sa∣crament, comming blustring and blo∣wyng 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 re∣ceaue 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,* 1.450 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, re∣ceaued y^t 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 Antichri∣stiane and filthy pigges ••oted vp, sub∣uerted 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 preuay∣led,* 1.451 that not onely it was ministred to auncient people, but also to yong chil∣dren, as the monumentes of the olde writers do manifestly declare. Cipr. in serm. de lapsis.* 1.452

The Grekes, the Ethiopes, and the Bo∣hems, with diuers other nations (as hi∣stories make mention) haue vnto this daye alwayes obserued and kepte the auncient and Apostolique maner of re∣ceuing the Sacramēt vnder both kinds according to the institution and ordi∣naūce of y^e Lorde Christ, by no meanes obeying the wicked decree of y^e bishop of Rome vnto the contrary.

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

* 1.453POpe Innocent the thyrd (as some write) did firste of all forbid in the councell Laterane, that the lay people should receiue the holy com¦muniō 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 myste∣ry of Christes bloud from the laye peo∣ple contrary to christes institution and commaundement, was first of al graū∣ted confirmed and established in a coū∣cel holden at Constance,* 1.454 the xiii, session, where y^e most famous clerk Iohn Wick∣lief our countrey man was condemned for an heretike, & the two learned men Iohn Hus & Hieronymus de Praga were most cruelly and most vniustly murthe¦red 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.* 1.455 In the yeare. &c. 1415. This is worthie to be no¦ted, 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 com∣municātes did not only receiue the my¦stery of christs body, but also y^e mystery of Christs bloud, one seuerall from the other, according to y^e 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 contay∣ned as well vnder the kinde of breade alone as vnder the kinde of wine also: & that therfore it is sufficient for the lay∣tye to receaue the Sacrament vnder one kynd, and that whosoeuer frō that tyme fourth shall presume to receaue the Sacrament vnder both kindes (ex∣cept 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,* 1.456 O woluish and bloudy Antichristes. A Christen man to be murthered for o∣beiyng 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 y^t any iot or title of Gods worde should be left vndone?* 1.457 O tirannye incomparable. It is not law∣full eyther to put to or take ought frō y^e testament of a mortall man, if it bee once allowed: and shal y^e vile donghills of the earth presume to alter & chaūge the blessed and euerlasting Testament of y^e only begotten sonne of god,* 1.458 which he sealed with his most precious bloud & deliuered to his church to be inuiola∣bly kept vntil his returne? Drinke ye all of thys, sayth Christ, and not ye smeared shorelyngs only.

In a councell holden at Basile,* 1.459 it was decreed, y^t not only the lay people, but the priests also, when they themselues make not Goddes body, shuld commu∣nicate onely vnder one kynde. In the yeare, &c. 1437.

Of confyrmation or bishop∣pyng of Children.

POpe Clement the fyrst (as the pa∣pistes fayne) fyrste of all orday∣ned the confyrmation or byshop¦ping of children,* 1.460 and commaunded y^t* 1.461

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, y^t none should consecrate the oyle and creame,* 1.462 but byshops onely, and y^t they likewise, & none other, should confirme children. Plat. Volat.

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

In the councell Meldense it was or∣dained, y^t bishops shuld be fasting,* 1.463 whē they confyrme children. Lib. Concil. Dist 5. de consecrat.

In a councel holdē at Aurelia, it was decreed, y^t 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 y^t all such, be∣fore they be bishopped, shuld be shriuē, and come fasting to their byshoppyng. Lib. Concil. Guilielmus. Durand.

Of Matrimonye.

POpe Euaristus made a law,* 1.464 y^t al pri∣uye contracts of Matrimony, y^t wer made without y^e consente of the pa∣rents, shuld be of no force: and y^t the mā & the woman shuld be openly maryed together in the church, of a priest before the congregation, or els y^e 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, y^t no wife shuld be holden lawful,* 1.465 except she were fyrst blessed of a Priest. Ranulphus. Cestrensis. Agayne, y^t 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, Ni∣colas y^e fyrst. In the yere of our Lord. 87••

Quaest. 3. Cap. 1. Nostrates. Laziard.

* 1.466Pope 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. Nul∣lus fidelis. Ioan. Stella.

* 1.467Pope Martine the fyrst ordayned, y^t the man and hys wife shuld not lye to∣gether, before the priest had blessed thē and halowed their bed. In the yeare, &c. 643. Chron.

Pope Theodorus dyd inhibite fyrst of all,* 1.468 y^t a man might not mary y^e mayde, to whom his father was Godfather. In the yeare of oure Lorde. 636. Sabell. Gratian.

* 1.469Pope Fabian made a decree, y^t 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, y^t no man should marrye any of his kyn∣dred vnto the seuenth degree. In the yere, &c. 338. Cau, 35. q. 3. Null. Pol. Pant.

This lawe was afterwards confyr∣med by Gregory the fyrste. But Pope

Innocent the thirde disalowing the de∣crees both of Pope Iulius and of Pope Gregory,* 1.470 renued the decree of Pope Fa∣bian, licensyng al men to marrye from the fourth degree vpward, as it is spe∣cifyed in a decree, that beginneth, Non debet. In the yeare, &c. 1215. Paul. Phrig. ••olidor. Pantal.

Pope Honorius the thirde ordayned,* 1.471 that if any womā wuld come, & declare before the ordinarye, y^t her husbande is not able to geue her y^e due beneuolence although it be three yeares after they haue bene maryed, shee shall be sepa∣rated from her husbande, In the yeare of our Lord. 1214. Dec. 5. Tit. 33. Cap. 28.

Pope Nicolas y^e fyrst decreed, that no mariage ought to be solemni••ed in the tyme of Lente,* 1.472 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,* 1.473 &, iii. wekes before the feast of S. Iohn Baptist, o∣therwyse 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,* 1.474 the popes lawe is, y^t thei shal be separated. 3. Qu. 4. Cap, Non oportet.

Pope Gregory ordayned, that y^e 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 coun∣cell Laterane,* 1.475 and commaunded y^t 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,* 1.476 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 com∣munion,* 1.477 more than a thousand yeares paste. Before they came to the Lordes Supper, their manner was to goe vn∣to y^e minister, to learne of hym y^e right vse of that holy mystery, and how they might prepare thēselues to come wor∣thely vnto that holy and heauenly ta∣ble: Againe, if any thing troubled their conscience, to declare it to a godly lear∣ned 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 au∣riculare confessiō, much mischiefe was wrought, in so muche it was proued, y^t a certayne Deacon dyd most shameful∣ly abuse a noble citizens wife diuerse times, when shee came vnto y^e churche vnder this pretence, euē to be cōfessed.

Which thing when Nectarius bishop of Constantinople perceaued,* 1.478 he vtterlye abrogated and put awaye y^e 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.

* 1.479POpe Felix the fourthe did insti∣tute y^t such as were in extremes & like to die, shuld be annoyled. In the yere, &c. 525. Chronic. Volat. Poly∣dor. D, Barns. Pantal.

Pope Innocent the fyrst ordayned al∣so, that y^e 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.

* 1.480POpe Pelagius the fyrst orday∣ned 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 se∣conde Memento. In the yere, &c. 52.

Grat. Plat. Pol.

Pope Gregory the thyrde commaun∣ded,* 1.481 that oblations & sacrifices shoulde be offered of the Priestes at their Mas∣ses for y^e dead. In the yere of our Lord. 740. Nauclerus. D. Barns.

Pope Leo appointed the Masse to be a sacrifice for the dead.* 1.482 In the yeare of our Lord. 444. Vol. Ansel. Ryd.

Pope Benet the thyrd ordayned,* 1.483 that the Clergy should be present at the bu∣rial of the Byshops, and sing Dirige for their soules: and that the Bishops like¦wise 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,* 1.484 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 ob∣tayned of God (as they write) that the soule of Traianus the Emperour,* 1.485 which many yeares before had bene most mi∣serably tormented in the most bytter paynes of hell fyre (where they saye is

no redemption) was deliuered oute of hell, & brought vnto the glorious king¦dome of heauen. In the yeare of oure Lord. 590. Polichronicon.

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

* 1.486POpe Sabiniane decreed first, that y^e people should be assembled toge∣ther to heare their diuine ser∣uice 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.

* 1.487Pope 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 vniformi∣tie in the seruice. Whiche thing. S. Hie¦rome 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 Da∣masus, 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.* 1.488 &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,* 1.489 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. Po∣lidor. Pantal.

Pope Gregory the seuenth ordayned,* 1.490 that from Easter day vnto the Sater∣daye 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.

* 1.491The 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 eue∣rye feaste of the Sainctes thoroughout the yeare. Bergom.

Isuardus the Frenche Monke at the the desire of Charles the greate, made the booke,* 1.492 whiche is called, the Marti∣loge. Iac. Phil.

* 1.493Pope Gregorye the fyrste, and Pope Gelasius brought in the Respondes and Collectes, that be sayde at Mattens. Guil. Durandus.

* 1.494Pope 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,* 1.495 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 Igna¦tius Saint Iohn the Euangelistes di∣sciple,

yea & that by this occasion Igna∣tius at a tyme standing vpon a certaine mountain heard the Aungels in Hea∣uen singing Anthemes, He beyng mo∣ued 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,* 1.496 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 cōmaun∣ded,* 1.497 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 writ∣teth. Rat. di. off.

Pope Innocent the thyrde ordayned,* 1.498 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.

* 1.499Pope pontianus made a decree, that the Psalmes should be songe through∣out 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 day∣ly Mattens of the day. In the yeare. &c 552. Grat. plat. polid. Chron.

* 1.500Pope Vrban the secōd ordayned like∣wise, that priestes should say euery day our Ladies mattēs openly in y^e church: and that vpon the Saterday the whole seruice shoulde be of our Lady. In the yeare. &c. 1086. Sabel. Ioan. Stella. Naucle¦rus. pol. Durand. polichron.

* 1.501Pope 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.

* 1.502Sainct Ambrose and S. Austen made Te deum, as they waite. Catalog. Sant. Spe¦cul. Eccles. Iac. phil. Bergom.

* 1.503Pope Leo the nynth made certayne songes of the Sainctes. In the yeare.

&c. 1040. Sigebertus. Chron.

Paulus Longobardus made this hymne,* 1.504 vt queant laxis, with diuerse other moe at the desire of charles y^e great. Bergom.

Pope Zepherinus made the Legend on Childermasse day,* 1.505 whiche begynneth, Zelus quo tendat. &c. and also the Legend of the decollation of Saint Iohn Bap∣tiste. phil. Bergom.

Pope Gregory the nynthe ordayned Salue regina to be songe in Churches with all deuotion and with all solem∣nitie.* 1.506 In the yeare of oure Lorde. 1225. Blondus Crantz. The maker of this An∣theme was one peter Bishop of Compo∣stella. Guili. Durand.

Pope Siluester the second being By∣shop of Rome,* 1.507 a certayne kynge of Fraunce, called Roberte, made thys se∣quence, Sancti spiritus adsit nobis gratia, and thys Hymne, Chorus nouae Hierusa∣lem, with these respondes. O Iuda & Hierusalem, O Constantia martyrum. Cor∣ne••ius Centurio. &c. In the yeare of oure Lord. 995. Guil. Durand. Antoni. Laziar¦dus. phil. Bergom.

Pope Leo the fourthe made these Collectes,* 1.508 Deus qui beatum petrum. &c.

Deus cuius dextera. &c. In the yeare of our Lord. &c. 838. Durand.

* 1.509Pope Paule the first deuised the ser∣uice for Lent. In the yere of our Lord 768. Chron. The same Pope also com∣maunded, that in the time of Lent, the diuine seruice shuld be done before the sixt houre in the morning. Ioā. Laziard.

* 1.510Pope 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.* 1.511 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▪ Lay∣men: in the sixte, widowes: and in the seuenth, maried folke. In the yeare. &c. 590. Volat. Plat. Guil. Durand. D. Barns.

* 1.512Pope Leo the first beyng Byshop of Rome, or as some write, Pope Hylarye bearynge rule, Mamertus Claudius By∣shop of Vienna inuented first of al those

iii. Rogation dayes, that are before the feast of Christes ascention, and made y^e Letanies y^t are song about the stretes & fieldes on those dayes, againste earth¦quakes, 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. Gre∣gory 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, y^t there should be continual going on processi∣ons for warre,* 1.513 for famyne, for pesti∣lence, for rayne, for drought & for suche other aduersities, as we be alwayes in daunger of, y^t by supplications, pray∣ers and fastings, we may escape them. In the yere, &c. 354. Guili. Durand.

Pope Agapetus appoynted y^e people to goe processions on the Sondayes.* 1.514 In the yeare of oure Lorde. 533. Volat. Plat. Petrus de natal. Fas••. Temp. Polidor. D, Barnes.

Pope Pelagius the fyrst ordayned fu∣neral* 1.515 exequses or Diriges with masses of Requiem to be song or sayd for the dead

In y^e yeare, &c. 552. Plat. Pol. Grat. Chron.

* 1.516Pope Benet the third ordayned, y^t the clergie shuld be present at the burial of y^e Bishop, & syng Dirige for their soules and y^t 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, Schole∣master (as they say) to the Emperoure Carolus Magnus,* 1.517 made at y^e desyre of Bo∣niface Byshop of Miguntia diuerse ori∣sons that be sayd in the masse, and also diuerse offices of diuerse masses, Gau∣deamus omnes in domino. Salue sancta pa∣rens. Requiem aeternam. &c. Iacobus. Phil. Bergom.

The same Alcuinus also made y^e ser∣uice of the Trinitye.* 1.518 Guili. Durandus. Thomas of Aquine y^e Blackefryer made the seruice for the feast of Corpus Christi at the commaundement of pope Vrban the fourth.* 1.519 In the yeare, &c. 1262. Petrus de natal. Platina.

A certayn mā called Hermannus made these sequences, Rex omnipotens. Aue Maria,* 1.520 &c, and the••r Anthemes. Alma

redemptoris mater,* 1.521 &c, and Simon Bario∣na, &c. Guilielmus. Durand.

Theodosius Byshop of Aurelia made Gloria laus: and Ludouicus y^e Emperour Carolus Magnus sonne commaūded y^t it shoulde be song on Palme Sonday at the end of the procession in some highe and solemne place.* 1.522 Chron. Cuil. Durand. Nauclerus.

Fulbertus a Byshop made these re∣spondes, Stirps lesse, and Solem iustitiae, and thys hymne Chorus nouae Hierusa∣lem. Guili. Durand. Polychr. Lib,* 1.523 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 no∣thing, shee full graciously came downe from heauen,* 1.524 and gaue hym sucke out of her owne breastes and by thys mea∣nes relyeued hym, and ••est••red hym to hys healthe. Libro de miraculis. B. Mariae

Athanasius Byshop of Alexandria,* 1.525 made the Crede, Quicunque vult saluus esse, &c Fasc. Temp.

Stephen Byshop of Leodia made the seruice of S, Lamberte,* 1.526 & of the inuentiō

of S. Stephen with the note for thē both Fasc. Temp. Christ. Massae.

* 1.527This responde Sanctus deus, Sanctus fortis, &c, which is song in y^e church on good fryday: a certayne childe, as they say, made & gaue cōmaundemente y^t 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 y^e boke called Vitas patrum.* 1.528 Fasc. Temp.

Pope Theodorus the fyrst being bishop of Rome, Idosirus bishop of Hispalia in Spaine, made y^e office of y^e masse which is cōmonly vsed in y^e cathedral churche of Hispalea.* 1.529 In y^e church, when y^e priest lifteth vp y^e 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 y^e 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,* 1.530 to limne and to binde bookes, made the ordi∣nall of the seruice of the Churche, and named it the Consuetudinary. Ranulph. Cestrensis.

Petrus Heremita a french man of the city of Annias,* 1.531 fyrst of al deuised Beades, to saye Ladies psalters on. In the yere, &c. 1110. Chr. Pol.

Pope Calixt the thyrde made y^e ser∣uice of the transfiguration of Christ,* 1.532 & commaunded y^e feaste to be celebrated and kept holy on the syxte daye of Au∣gust. Christ. Massae.

In the councell Toletane and Gerun∣dense, it was decreed,* 1.533 that y^e order of masse and of other diuine seruice with the ministration of the sacramentes, y^t is obserued in y^e cathedrall Churche, shoulde be kepte likewyse in all other churches of the same diocesse. Lib. Con∣cil. Durand.

In the Councell Gerundense, it was appoynted that the Pater Noster shoulde bee sayd euery daye,* 1.534 after that Mattens and Euensong bee ended.

Lib. Concil.

* 1.535Pope Calixt the thirde ordayned, y^t the greate bell shoulde bee tolled euery day at noone, or at .xii. of y^e clocke, and y^t 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 y^t after euensong bee done,* 1.536 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.

* 1.537Pope Clement the fourthe at the de∣sire of Lewes King of Fraunce graun∣ted three yeres of pardon toties quoties, to so many as deuoutly say these Ori∣s••ns following.

Benedictum sit dulce nomen domini nostri Iesu Christi, & glorio sissimae virginis Ma∣riae 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 glori∣ous 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,* 1.538 and hath graunted to al them y^t 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 y^e sea, or gras∣ses on y^e earth, or stars in y^e fyrmament.

O altissima crux. O innocens sanguis. O paena magna. O Christi penuria. O pro∣funda vulnera. O lanccae perforatio. O san∣guinis 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 y^e heart. O the bitter death of God. O y^e worshipful dignitie of God: helpe me vnto euerlasting life. So be it.

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

* 1.539GVido Aretinus deuised first of al these sixe notes, vt, re, my, fa, sol la, In the yere, &c. 1204. Christi. Massaeus.

* 1.540Pope Gelasius, Pope Gregory y^e fyrste S. Ambrose with other, brought in fyrst of all y^e playne song into the churches. Antoninus. Guili. Durand.

* 1.541Pope Vitalian being a lustye singer and freshe couragious musition hym∣self, brought into the church pricksong descant, & all kynde of sweete and plea∣saunt melodye. And bycause nothing should wante to delight the vayne, fo∣lysh and y^e idle eares of fond & fantasti∣cal men,* 1.542 he ioyned y^e Organs to y^e curi∣ous musike. Thus was Paules prea∣ching & Peters praying tourned into vaine singing & childysh playing, vnto y^e great losse of time, & vnto y^e vtter vn∣doing of Christen mens soules, whiche liue not by singing & pipyng, but by e∣uery worde y^t cōmeth out of y^e mouthe of God.* 1.543, In the yere, &c. 653. Plat. Volat. Chron. Polyd. D. Barns. Pant.

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

FRāciscus:* 1.544 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, bi∣cause (sayth he) he would put away all lightnesse and vanitie, whiche by the reason of singinge doth oftentymes a∣rise in the mindes both of the singers and of the hearers.

S. Hierome reproued not only y^e leud fashions of the singing mē in his time,* 1.545 but also their maner of singyng, when notwithstanding if the singing vsed in his tyme were cōpared with y^e 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 fan∣tastical, 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.* 1.546 Let yonge men, sayth he, heare these thinges, yea, let them heare, whose of∣fice 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 sin∣geth, 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.

* 1.547Sainct 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 con∣gregations 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:* 1.548 It is with out doubt a great incredulitie and vn∣faithfulnesse to thinke thus of y^e 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,* 1.549 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,* 1.550 y^t the Comon prayer in Churches should be so distinctly and plainly set forth, y^t 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.

* 1.551S. Gregory did greatly disalowe cer∣taine Deacons at Rome in hys tyme, which, when they ought by their office to haue giuen their minde to the prea∣ching of the gospell, and the prouision making for the poore,* 1.552 set all their plea∣sure on pleasaunt singing, not caryng how they liued afore god, so that with their voyces they might please y^e world He was therefore compelled to make a decree, that all suche as be in the holy ministery should from thenceforth vn∣der the payne of excommunicatiō geue their minds no more to singing, but ap¦ply themselues to the studies of the ho∣ly scriptures, and the reading of the gos¦pell. 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 y^e heart. For our words do not make the voices

the pithier & of y^e greater force to come vnto the most secret eares of God, but our desire and affections.* 1.553 Therefore sayth the Lord in the gospel. Enter in∣to 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:* 1.554 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,* 1.555 is to pray with hart minde, spirit, soule and and inwarde man. Hō. 44. de Ioan. & Paul. Festo.

The Emperoure Iustiniane made a law,* 1.556 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:* 1.557 If thou geue thankes onely in the spirite, that is to say, in an vnkno∣wen tounge, howe shall he that occu∣pyeth the roume of the vnlearned, say. Amen at thy thankes geuinge, seynge he vnderstādeth not what thou sayest. Thou verely geuest thankes well, but y^e other is not edified•• And again in his Epistle to the Romans he sayth on thys manner:* 1.558 to beleue with the heart iustifyeth, and to knowledge with the mouthe, maketh a man safe. In consi∣deration whereof, sayth that Godly Emperoure, it is conuenient, that a∣monge other prayers those thynges also, whiche are sayde in the holy obla∣tion, that is to saye, in the ministration of the Lordes super, or the hloy com∣muniō 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 fa∣ther and the holy ghost, willyng thē to know, that if they neglect any of these things, they shall not only geue accōpt therof in y^e 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,* 1.559 that the vse of singing was ordained for carnal and fleshlye men,* 1.560 and not for spirituall and godly minded men. Rat. di. off.

Polidorus ••ergilius writeth on thys manner:* 1.561 Howe greatly that ordinaūce of singyng brought into the Churche by Pope Damasus and Sainct Ambrose, began euen in those dayes to be profi∣table Sainct Austen declareth euident∣lye 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 y^e holy wordes. But now adayes saith Polidore, it appereth euidently, y^t it is much lesse profitable

for our commen wealth,* 1.562 seyng our sin∣gers 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, al∣though 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 yel∣ling, ••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 preci∣ous iewels of Gods house. &c.

* 1.563Wherefore without doubt, it were better for religion to cast out ••f y^e chur¦ches suche chatteryng and ••anglyng ••ayes, or els so to appoynt them, that when they sing, they should rather re∣hearse 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.* 1.564 Athanasius dyd forbyd singing in hys Churches, bycause of the vanitye thereof. But Ambrose as one more desyrous of Ce∣remonyes and pompe, ordayned the vse of singing and makyng melodye in Churches. Austen as a man indiffe∣rent betwixt both, in hys booke de con∣fessionibus graunteth, that by this mea∣nes 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 y^e holy Sa∣cramente all kynde of wanton & leude trifelyng songes with pipyng of Or∣gans 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 blea∣ting of brute beastes, while y^e children ney discant as it were a sorte of coltes: other bellowe a tenoure as it were a companye of oxen: other barke a coun∣terpoynt as it were a number of dog∣ges: 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 vn∣derstranded at all, but the authoritye and power of iudgemente is taken a∣waye both from the eares and from the mynde vtterlye. In Libro de vani∣tatc scientiarum.

* 1.565Erasmus Roterodamus expresseth hys mynde concernyng the curious man∣ner of synging vsed in Churches, on thys wyse, and sayeth. Whye doth the Churche doubt to followe so wor∣thy 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 gene∣rally, than a confused noyse of voyces? But in the tyme of Paule there was no singing,* 1.566 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 pronuncia∣tion, euen suche as we haue yet among vs, when we sounde the Lordes pray∣er 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 pro∣nunciation, y^t not somuch as the wor∣des 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.

* 1.567POpe Celestinus the fyrst ordai∣ned, y^t the priest should say the Psalme y^t 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 y^e aforesayd psalme: Et introib•• ad altare dei, &c. In y^e yere, &c. 428. Plat. Poly. Fasci. Temp. Christ. Massae. D. Barns. Pant. Ioan. Functius.

* 1.568Pope Damasus the fyrst decreed, y^t the priest standyng before the altare shuld say the confiteor and make hys confessi∣on 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 nostro∣rum, &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.* 1.569

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,* 1.570 but also at the office of the Masse. In the yeare, &c. 370. Plat. Chron.

Pope Gregory the fyrst ordayned the Kyrye,* 1.571 and appoynted that it should be song nyne tymes openly of the Cler∣gye onely at Masse, whiche before at the commaundement of Pope Siluester was song of the Clergy and people to∣gether. Durand. Plat. D. Barns. Pantale. It seemeth to bee borowed oute of the Greke Church, forasmuch as the wor∣des be Greeke and sounde in our Eng∣lyshe tonge. Lorde haue mercy vpon vs.

Pope Telesphorus added to the Masse Gloria in excelsis.* 1.572 In the yere, &c. 130. Plat de consec. Dist. 1. Cap. Nocte sacra. Alber∣tus. Krantzius.

Some ascribe it to Pope Symmachus Phil. Bergom

Pope Symmachus the fyrst added to Gloria in excelsis,* 1.573 &c. Laudamuste, and so forth vnto the ende. In the yeare of

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our Lorde. 499. Fascic. Temp. Valentinus vannius. Chron.

Pope Anacletus put to the Masse this salutation,* 1.574 Dominus vobiscum, and com∣maunded y^t this answer shuld be made of them y^t were present, Et cum spiritu tuo. In the yere, &c. 101. Iacobus. Manlius. Vannius. Some ascribe it to Pope So∣therus. Gratia de consec. Dist. 1. Can. Hoc quo{que}.

Ioannes Laziardus writeth, y^t Dominus vobiscum was taken oute of the booke of Ruth,* 1.575 & 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.

* 1.576Pope Gelasius the fyrst appoynted y^t Collectes wherof he himself made part, & part of thē were deuised by other. In the yere, &c. 494. I••idor. Grat. Pol.

* 1.577Pope Damasus y^e fyrst bearing rule, the Epistle was added by y^e 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 y^e booke called Fasciculus Temporum ascribeth both the Epistle and the Gospell to Pope Telesphorus.

Pope Gelasius the fyrst brought in y^e Grayle,* 1.578 commaunding that the people shoulde sing it, while the priest or Dea∣con was going vp into y^e pulpit to rede and to declare the gospel, desiring god, that it might both be spokē and heard with frute. Phil. Bergom. Antonin. Van∣nius. Some make Pope Celestinus the author of it. Plat. Some, Pope Gregory the fyrst, Chron. Germ.

Pope Gregorye the fyrst,* 1.579 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 Ea∣ster, 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 Eng∣lyshe. Prayse ye the Lorde.

Pope Sergius otherwyse called, pope Swines snoute bearing rule, a certain Monke Abbot of S. Gallus,* 1.580 called Not∣gerus or Nocerius made the Sequences: which afterward crept into the Masse rather by vse and custome, than by any constitution of the popes. Valent. Van∣nius. Iacobus. Vuimpheling. Pantal. Not∣withstanding some write, that Pope Nicolas commaunded them to be song at masse. Chron. Germ. Durand. And for∣asmuch as there are many and diuerse Sequences, they are ascribed to many and diuerse authors. Iodocus. Clitoueus in Elucidario Ecclesiastico appoynteth ma∣ny of them to a certayne Monke of Pa∣ris, called Adamus de, S. Victore. Other are ascribed to S. Bernarde, to Tho∣mas Aquinas, &c.

Pope Gelasius made y^e Tractes, which on the feriall dayes are wonte to bee song or sayd in stead of the Sequences before the Gospell.* 1.581 Chronic. Angl. Ber∣gom. Some ascribe them to Pope Ce∣lestinus. 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,* 1.582 the Gospell was added to the Masse by the councell of S. Hierome. Plat. Anto. Polid. D. Barns.

Pope Anastasius ordayned,* 1.583 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 Gos∣pel euē vnto the death. In the yeare. &c 404 Volat. Plat. Sabell. polidor. &c.

Guilielmus Durandus writeth on this manner:* 1.584 Anastasius the Pope sayth he, ordayned, that stāding and not sitting, the Gospell should be heard: to declare the redynesse that we haue vnto bat∣tell for to kepe the fayth of Christe. A∣gayne, 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

* 1.585Pope 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 Po∣pe 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.

* 1.586Pope Leo the thyrde ordayned sen∣syng. 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 Gos∣pell. Lib. Concil. Durand.

* 1.587Pope Gregorye the firste commaun∣ded the Offertorye to be sayd. Polid. Pan∣tal. Chron. Germ. Some attribute it to Pope Eutychianus. Plat. Some affirme, that the Author therof is not knowen. Guil. Durandus. Antonin.

* 1.588As for their solemne and superstiti∣ous, yea their abominable and blasphe¦mous Orison, Suscipe sancta trinitas. &c

which the Popysh Massemonger saith holdyng the chalice in his handes with the roūd cake ••ayd vpon the paten ther¦of after the Offertorye: the Author ther¦of is not knowen, neyther maketh it any matter, except it were better. Ber∣nard. Abbas de officio Missae.

The Lauatorye or washynge of the priestes hands at Masse,* 1.589 was borowed of the heathenyshe and Idolatrous priestes, whiche vsed alwayes to wash theyr handes before they offered sacri∣fice to their Idolls. Poli. Vergil.

Pope Leo added these wordes to the Masse,* 1.590 whiche the prieste sayeth after the Lauatorye, when he tourneth hym to the people. Orate pro me Fratres & So¦rores. &c. In the yeare of our Lord. 444 Chron. Germ.

The Secretes were so secretly made,* 1.591 that the secret Authors of those suttle secretes are hytherto secrete and vn∣knowen: 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,* 1.592 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.

* 1.593Pope Gelasius and Pope Gregory, of whom we spake afore, are counted the authors and makers of the Prefaces. Anto. polid. Durand. Fas. Temp.

* 1.594Pope 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 Christ¦masse, at the Epiphany of our Lord, at Lent, at the feasts of the Crosse, of the Resurrection, of the Ascētion, of Wit∣sontide, of the Trinitie, and of the Apo¦stles. In the yeare. &c. 552. Sigisbert. pe∣trus de natal▪ poli. D. Barns. pant. &c.

* 1.595Pope Vrban the second made the tēth Preface in the honour of Mary the Uir¦gine. In the yeare. &c. 1086. poli. Vergil. Valent. Vannius.

* 1.596Pope Sixtus the first brought in the Sanctus. In the yeare. &c. 129. Anto. Du∣rand. Fasci. Temp. polidor. &c.

The Canon of the Masse was pat∣ched,* 1.597 cobled and clouted together of di∣uerse Popes, and contayneth many no¦table 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 Six¦tus the first, pope Pelagius, pope Sergius, and a certaine man called Scholasticus, with other. Chron.

Pope Gelasius made Te igitur clemen∣tilsime pater.* 1.598 &c. In the yeare. &c. 494. Durand. pos. D. Barns.

Pope Siricius added,* 1.599 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.* 1.600

Pope Leo the first thrust in,* 1.601 Hanc igi¦tur oblationem. &c. 444. Sigisbert. polid. D. Barns.

Pope Gregory the firste deuised these wordes,* 1.602 Diesque nostras in tua pace dispo∣nas, &c. plat. Chron. Germ.

Pope Gregorye the thyrde put these wordes also to the Canon,* 1.603 Quorum so∣lemnitas

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 ex∣position 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.

☞ 1.604Pope 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. An∣ton. Volat. Polid. Pantal.

* 1.605These wordes Noui & aeterni testa∣menti, mysterium fidei, whiche the Papi∣stes vse in their consecration of the mi∣stery 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 man∣ner of consecrating, saith he, was deli∣uered 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 Ca∣non 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 se∣cretie and silence of the Massyng Pa∣pistes, when they come to the hande∣lyng of the mysteries of Christes body and bloud, contrary to the practise of the primatiue Churche, yea, and con∣trary to the commaundemēt of Christ, whiche sayth:* 1.606 That I saye vnto you in darkenesse, speake ye in the lyght. And y^t ye heare secretely, tel it abrode open∣lye, euen vpon the house toppes: con∣trarye also to thys saying of the holye Apostle,* 1.607 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 Em¦peroure Iustinian, and finally contrary to certayne auncient decrees of the Po¦pes 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 rea∣son of that vse coulde it by heart, and song it in stretes and hie wayes, so that it came to passe, that whē certain shep∣heardes did synge it in the fielde, and layed breade vpon a stone: at the pro∣nouncing of those wordes of consecra∣tion, the bread was turned into fleshe. But the shepheardes by Gods iudge∣ment were striken vnto death for their presumption thorowe fyre that came downe from heauen. Therfore the ho∣ly fathers haue decreed, y^t those words should be spoken in silence, forbiddyng all men vnder payne of excommunica∣tion, 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 of∣ficiorum, & also Ioannes Billet in his boke de, diuinis officiis, & Honorius in his trea∣tise, de gēma animae:* 1.608 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 consecrati∣on, 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 vn∣to their great comforte▪ and edifying. Secondly y^t the words of consecration were at that time of so great vertue, y^t whosoeuer pronounced them ouer the bread, were he Lay or Spiritual, priest or Ploweman, Byshop or Butcher: the breade was strayghtwayes tour∣ned into the naturall bodye of Christ, as we may see here by y^e 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 ha∣lowed vestments, whiche had but a cō∣mon stone to laye their breade on and no halowed altare.* 1.609 And here mayest thou see, y^t any laye man, if he can pro∣nounce the words of consecration, ha∣uing bread layed on a stone, may make Christes body as wel as y^e priest. For if y^e lay men by y^e vertue of y^e words could

make Christes bodye at that tyme: be thou certayne and well assured, y^t they bee able to doe the same euen nowe also notwythstandyng the holye fa∣thers decrees to the contrarye. For the vertue of Goddes worde abydeth alwayes one. If the Massemonger therfore can make hym, y^t 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 po∣pyshe 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 Cle∣ricorum. The authors wordes ar these,* 1.610 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 crea∣tor

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 crea∣ture: to destroye or to condemne hym, it is not conuenient.

Pope Alexander the fyrste,* 1.611 orday∣ned, that the bread whiche the prieste hath at hys Masse, shoulde bee but of a small quantitye, saying: Thys obla∣tion the lesser it bee, the better it is. Guiliel∣mus. Durandus.

Pope Alexander also commaunded,* 1.612 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,* 1.613 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 wri∣teth thus:* 1.614 The hoste is formed rounde bycause the earth is the Lordes, and al y^t is therin, y^e round world, & all y^t dwel in it, y^t the outward fashion therof may

signifie him, that wanteth both begin∣ning and ending.

* 1.615Pope Alexander likewyse appoynted, y^t the wine in y^e chalice shuld be myng∣led with water, to signifye the vnion & vnseparable felowship of Christ & hys church. Ioan. Laziard.•• Ioan. Stella. Libro. Concil. Grat. Sabel.

Pope Honorius the third commaun∣ded, y^t the Missall bread shoulde be hea∣ued and lifted vp aboue the Priestes heade at the sacryng tyme,* 1.616 as they call it: and y^t 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 y^e beste part of the Masse.* 1.617 Uerely it is a little more than three hundred and fortie yeres olde. A deuilishe & an Ido∣latrous inuentiō is it, not altogether vnlyke to the setting vp of the golden calfe in the wildernesse.

Pope Gregorye the ninth ordayned, y^t the sacryng bel shoulde be rong,* 1.618 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 Nico∣las, Pope Innocent, Pope Honorius, pope Vrban▪* 1.619 Monke Lanckfrancke, Monk Gra¦tian. Fryer Thomas, Fryer Bonauenture, and such lyke monstures & belly Gods, inuented fyrst of all the God of the al∣tare, 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, sy∣nowes, guttes and loynes, euen as he was borne of Marye the Uirgine and hanged on the Crosse: no breade nor wyne remayning, but the sub∣stance of breade tourned into the sub∣staunce 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 parte∣ly with theyr tyrannye they compel∣led the people so to beleue, as the cru∣ell 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 y^e 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 ig∣norant, and so darken theyr senses and wittes, that they can not espye y^e 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 & payn∣full 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 y^e confusion of Antichrist and of hys kyngdome. Vercellen. Concil. Flo∣rent. 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.* 1.620 In y^e yeare, &c. 580. Plat. Pol. Grat. D. Barns.

Pope Gregorye the fyrst succedyng y^e aforesayd Pelagius encreased this cōsti∣tution concerning y^e memoration and prayer for y^e dead, being hereunto allu∣red by y^e disceatfull apparitions of de∣uils rather than of dead mens spirites which many times appeared vnto him euer crauing at his hand helpe and suc∣cour for their deliuerance out of y^e 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 y^t a certayne mā called Paschasius being deade, appeared vnto him & desired him to pray & to say masse for him, which thyng he most diligent∣ly did, so y^t afterward y^e soule of Pascha∣sius appeared agayne vnto hym, & tolde him, y^t whē he had once sōg for him .xxx

Masses he was streyghtwayes deliue∣red out of purgatorye. Gregorius in Re∣gistro. He writeth agayne y^t 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,* 1.621 whiche are thyrtye in number. Gregor. in. Lib. dialog. 4. Cap. 54.

Here mayest thou see (good Reader) vpon what foundatiō singing of mas∣ses for the dead is builte. Uerely vpon the delusions and disceatfull appariti∣ons of the deuill and hys aungells. Is not thys the commaundement of God?* 1.622 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, y^t asketh not coun∣cell at hys God? Shoulde men runne vnto the dead for the liuyng? If any man wante lyghte, let hym looke vp∣on the lawe and the testimonye, whe∣ther they speake not after thys mea∣nyng. If he doe not thys, he stum∣bleth and suffreth hunger, & if he suffer

hunger, he is out of pacience, and blas∣phemeth his king and his God.

It had bene Gregoryes dutye not strayghtwayes to geue credite to the wandryng spirites, but to haue consi∣dered by the holy scriptures, what the will of God is in this behalfe. Beleue not euery spirit,* 1.623 saith Saint Iohn, but proue y^e spirits whether they be of god.* 1.624

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

Pope Gregory the first put the Pater noster to the Masse,* 1.625 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 praecep∣tis,* 1.626 salutaribus moniti. &c. Blessed Grego∣ry saith Durandus, thought it good, that the Lordes prayer after y^e 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, & y^e 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 y^e people together, but a∣mōg vs of the priests alone. Rat. di. off.

Ioannes Nauclerus writeth in his chro¦nicle, y^t the holy Apostle S. Peter, when he celebrated the Lordes supper, vsed none other but y^e 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 with∣out the authoritie of gods worde.

* 1.627Pope Gregory the firste added to the masse also this prayer Libera nos quesu∣mus. &c. and commaunded, that it should be said after the Lordes prayer. Chron. Germ.

* 1.628Pope 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.

* 1.629Pope Sergius the first of that name inuented the Agnus dei, and commaun¦ded that it shoulde be songe of the cler∣gye 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,* 1.630 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 bro∣ken 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 y^e ca∣rying about & kyssing of y^e Paxe,* 1.631 y^t 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. Con∣cil. Michael. Bucchingerus. &c.

Pope Innocent the firste made a de∣cree, that on solemne feastes the priests

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at the Agnus should kisse one an other,* 1.632 but the commō people should kisse the Paxe. In the yere. &c. 408. De cons. dist. 2 cap, Pacem. Plat. Sabell. Pol. Pantal.

* 1.633In 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,* 1.634 Do∣mine 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.

* 1.635Pope Calixtus the first ordained, that so many as were present at masse, af∣ter the consecration, should communi∣cate 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 Du∣rande, all that were present at the cele∣bration 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 Sa¦crament of the body & bloud of Christ, bicause all the Apostles did drynke of the cup accordyng to this saying of the Lord:* 1.636 Drinke ye all of this. &c. Againe he sayth: Uerely the priest himselfe nowe eateth all the partes of the Host. Not∣withstanding in certaine Churches, he taketh one parte, and distributeth the other two partes to the ministers, that is to saye, to the Deacon and Subdea∣con, accordyng vnto that, whereof S. Luke maketh mention,* 1.637 that Iesus in Emaus tooke the bread and brake it vp∣pon 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 al∣so may be partakers of the holy Com∣munion. 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.* 1.638 The high By∣shop (the pope) receaueth one part of the hoste, and geueth an other parte there∣of to the Deacon with a kisse, & an o∣ther portion to the Subdeacon with∣out 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, ac∣cordynge to thys sayinge of the Apo∣stle: my brethren when ye come toge∣ther to eate (the Lordes Supper) tary one for an other.* 1.639 Agayne. All we are par∣takers of one breade.

Pope Gelasius the first commaūded,* 1.640 that the communion shoulde be mini∣stred 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.* 1.641 In the yere. &c. 494 De cons. dist. 1. cap. comperimus.

A councell holden at Constance did first of all by publique law forbid,* 1.642 that the lay people should receaue y^e 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.* 1.643 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 men∣tion of the Lordes supper, ioyneth al∣wayes the bread and the cup together, not diuiding the one from the other af∣ter the doctrine of the pope. In y^e yere. &c. 1417. Lib. Concil. Gabr. Biel. &c.

* 1.644The Author of the postcommunion is not knowen saith Durandus. Notwith∣standing Platina maketh Gregory y^e first Author of it. So likewise writeth Ioan¦nes Stella, and Iacobus. phillippus Bergo∣mensis.

* 1.645Pope Leo y^e first brought in Ite missa est, and Benedicamus domino with Deo gra¦tias, 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.

* 1.646It is to be noted, saith Durand, that y^e masse is ended three maner of wayes Firste of all by Ite missa est: and that is in solemne feastes, when Te deum lauda¦mus, and Gloria in excelsis is songe, And it is so much to say, Be packing home∣warde: 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.

* 1.647Or 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 y^e father, by the power whereof the helles are broken, and the gate of paradyse is open. Rati∣on. di. offi.

Secondly the Masse is ended by Be∣nedicamus domino, and y^t 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. A∣gayne, the masse is concluded by Bene∣dicamus domino on all fasting dayes and lowe feastes. Rat. di. offi.

Thirdly,* 1.648 the masse is finished by Re∣quiescant in pace: and y^t is when they sing masse of Requiem for the dead. And then ye maye not aunswere Deo gra∣tias, but Amen, that is to saye, So be it. For reast is wyshed vnto them, &c. Rat. di. off.

The councel Aurelianense ordayned, y^t the people should not depart out of y^e church after y^e masse be done,* 1.649 til they be blessed of the priest. Hereof commeth it to passe, y^t the people on the solemne feasts be blessed with an empty cuppe, after y^t the prieste hath dronke all vp. Lib. Concil. Guili. Durand.

Pope Alexander the fyrst made a de∣cree, that the people should be sprinck∣led with holy water after Masse bee done,* 1.650 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 gen∣tle Reader) whiche I haue truly and faythfully alleged out of the popyshe Chronicle writers, mayest thou eui∣dently see, y^t the Romishe and popyshe masse is not so auncient & of so greate antiquitye, as the Romanistes and pa∣pistes bragge: but rather that it is a late and yesterday inuention. Agayne y^t 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 fea∣thers like vnto Esopes crowe. More than a thousand yeare was thys mon∣strous masse in patching, before it culd be brought vnto any perfection,* 1.651 if that may receaue perfection, that is most of all imperfecte. Uppon this wicked, su∣perstitious and Idolatrous masse are

all monasteries, colleges, chauntries, free chappels, fraternities, and all the sectes of Antichrist y^t pope founded and builded, purgatorye also and y^e whole papacie is confyrmed and stablished by the Masse. So long as y^e Masse endu∣reth, so long shall papisme continue y^e Pope with his Cardinalls, Monkes, Fryers, Chanons, Nunnes, Ankers, Ankresses, with all their superstition and Idolatrye. But if y^e 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 begin∣ning, according to y^e Prophecye, which thou redest in the Reuelation of Saint Iohn.* 1.652 And albeit y^t the tirauntes of this worlde, and the hipocrites of the same, whose God is their bellye, striue neuer so much for y^e defence and vphol∣ding of this their popish masse: they w^c sweard, fyre & haltar: these w^c fained ho¦linesse, crafty persuasions, paynted elo∣quence, false allegatiōs of y^e holy scrip∣tures, & aūcient writers, mony, bribes, gifts, supplicatiōs, lamētatiōs, &c. Yet shall it perishe and come to noughte

with al the wicked patrons, defenders & ••autors of y^e same, according to this prophecy of our sauiour Christ:* 1.653 Euery plante y^t my heauenlye fāther hath not planted, shal be plucked vp by y^e rootes. And s. Paule sayth, y^t the Lord shal slay y^e 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.

* 1.654POpe Vigilius ordayned, y^t priests when they syng masse, shoulde turne their faces to y^e east. In y^e yeare, &c. 553. Petrus de nat. D. Barns.

* 1.655Pope Gelasius the fyrst cōmaunded, y^t y^e 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 de∣cree,* 1.656 y^t 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, y^t on Christmasse day, euery

priest mighte sing three masses, one at midnight an other at the cockcrowing and y^e third,* 1.657 when it is fayre day light: agayne, y^t on all other dayes no priest shal sing masse before three of y^e clocke in y^e morning. In the yeare, &c. 139. Lib. Concil. Plat. Sabell. Pant.

Pope Felix the fyrste decreed,* 1.658 y^t the priests shuld say masse in no place, but in y^t which is halowed. The same pope also ordayned, y^t none should say masse but priestes only, except necessitye en∣forced to the contrary: agayn, y^e masses shuld be sayd for the memorye of mar∣tirs. In the yere, &c. 269. Plat. Phil. Ber∣gom, Sabel. D. Barns. Chron. Angl.

Pope Pius y^e fyrst made a decree that those priestes whiche negligently and without due deuotion say masse,* 1.659 shuld be extremely punished. In the yere, &c. 147. Lib. Concil. Sigesbert. D. Barns.* 1.660

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.* 1.661

Pope Sotherus ordayned, y^t a prieste shoulde not saye masse, except two at y^e

least were present. In y^e yeare, &c. 168. Volat. Punctius. D. Barns.

* 1.662Pope Simmachus appoynted, y^e Gloria in excelsis shoulde bee song at masse vp∣on sondayes, principall feastes, saintes daies, but specially in y^e feastes of mar∣tirs. In the yere, &c. 499. Plat. Durand. Ranulph. Cestrens.

Pope Nicolas the fyrst made a decree, y^e 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 appoyn∣ted for the solemnitie of y^e institution of y^e sacrament of Christs body & bloud Ioannes. Stella.

Pope Gregorye y^e thirde ordayned, y^t the Christians shoulde offer (Dirige Grotes and Masse Pens) for their frendes soules departed and y^e priests shuld re∣member the dead in their masses,* 1.663 and offer sacrifice for them. In the yere, &c. 740. Ioannes. Nauclerus. D. Barns.

Pope Nicolas the fyrst appoynted, y^t no man should heare the masse of any priest,* 1.664 y^t is an whoremonger. In the yeare, &c. 871. Lib. Concil. Gratian. Volat. D. Barnes.

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

Pope Gregorye y^e seuenth, otherwise called Hyldebrand excommunicated all those priestes,* 1.665 y^t were whorehunters, and made a decree, y^t no man shoulde heare the masse of an whoremonging priest: and y^t if any mā contrarye to his ordinaunce would presume to heare y^e 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, y^t the Canon of the Masse shoulde be read in no place but at y^e altare,* 1.666 and of no man but of a priest, yea and y^t when he hath on his backe his halowed vestures: In the yeare, &c. 535. Chronic. Germani. Achilles.

Pope Martine the fyrst commaūded,* 1.667 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,* 1.668 but y^t 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, y^t the 〈◊〉〈◊〉 of y^e church should be put •••• no prophane vses,* 1.669 and y^t none shuld touc•• 〈◊〉〈◊〉 but such as ar holy annoyn∣t••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 mea∣nes touch y^e chalice, nor the paten ther∣of,* 1.670 with their bare hands. Hereof came it to passe, y^t 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,* 1.671 and that there should be set vp∣pon 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 al¦tare clothes or Corteynes, or Corpo∣porasse clothes be so worne, that they can no longer doe seruice, that thē they shall be brent, and the ashes of thē bu∣ried in sanctuarye. For they are, sayth he, holy and precious tinhges, yea and reliques. Guil. Durand.

Pope Pius the firste commaunded,* 1.672 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,* 1.673 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 ha∣lowed garmētes, but only in y^e tyme of their diuine seruice. Fa••. Temp. Durādus.

* 1.674Pope Innocent the thyrde bearynge rule, it was decreed in the Councel La∣terane, that men must beleue, that al∣though the wordes, whiche are recited in the Canon of the Masse, be not re∣hearsed of the Euangelistes in theyr Gospels, yet were they spokē of Christ & deliuered to his Apostles, & their suc∣cessoures, and be of equall authoritie with the holy scriptures. In the yeare. &c. ••••95. Dec. 3. tit. 41. Cap. 6. Chron.

* 1.675Pope Adrian the first in a Councell holden at Rome, made a decree, that the Occidētall or weast Churches tho∣row 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 Gre∣gory the firste had tofore ordayned. In the yeare of our Lord. 796. Naucle∣rus. Sigesbert. Durandus. Achiles.

* 1.676Carolus Magnus the Emperoure dyd not a little helpe to bryng this matter to passe. For he dyd not only cōmaūde by publique edicts, y^t the decree of y^e ro∣mish bishop (amōg the which Gregoryes seruice hath not the least nor the lasts place) should be obserued and kept tho∣rowe

out al the Empyre of Rome, but he himself also was a most diligent set∣ter 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 y^t not only with threatning & manacyng wordes, but also with emprisonment. Ioan. Nau¦clerus Guilielmus Durandus.* 1.677

Iacobus de voragine in the life of Pope Gregory the firste, telleth a tale concer∣ning 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:* 1.678 the Bi∣shop of Rome called Adrianus gathe∣red a Councell together, in the whiche it was ordayned, that Gregoryes ser∣uice shoulde be obserued and kept vni∣uersallye: whiche determination of the Councell, Charles the Empe∣roure did diligentlye put in execution, whyle he rān about by diuerse prouin∣ces, and enforced all the Clergye, part∣lye with threatnyngs and partly with

punishementes, to receaue that order. And as touchynge the bookes of Am∣brose seruice, he brent them to ashes in all places, and threwe into prison ma∣ny priests that would not consent and agree to the matter.* 1.679 Blessed Eugenius the Bishop commyng vnto the Coun∣cell, founde that it was dissolued three dayes before his commyng. Notwith∣standyng thorowe his wisedome, he so persuaded the Lord Pope, that he cal∣led agayne all the Prelates y^t had bene present at the Councel, and were now departed by the space of three dayes. Therfore when the Councell was ga∣thered agayne together, in this all the fathers did consēt and agree, that both the ma••••ebokes of Ambrose and Grego∣ry shuld be laid vpon the altar of bles∣sed Peter the An••••le, and the Church doores di••igen••ly shut, and most ware∣ly sealed vp with the signets of many and diuer•• Bishops Againe, that they should all the whole night geue them∣selues 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 deter∣mined, in the morning opened y^e church doores, and founde both the Missals or massebookes open vpon the altare: or rather, as some saye, they found Grego∣ryes massebooke vtterly plucked a sun∣der one pece from an other, and scatte∣red abroad into thys and that place. As touchynge Ambrose booke, they onely found it open vpon the altare in the ve¦ry 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 obser¦ued & 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 Grego¦rij primi. Guil. Durand.

Thus hast thou (most gētle Reader) howe the masse was begotten, concea∣ued & borne euen anone after the Apo∣stles

tyme, if all be true that the Histo∣riographes write. Thou hast also how the masse grewe vp in continuance of time, and was encreased by diuerse po∣pes euerye one puttyng vnto it theyr owne fantasye, tyll at the laste it was full finished by Pope Gregory the first,* 1.680 about the yeare of our Lord. 600, euen aboute the very tyme, when Mohom∣metes secte began in the East parte of the worlde, and papacye in the weste. Notwithstandyng from Pope Gre∣goryes 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 y^e tyme of Charles the fift, the Masse rained, ruled, ruffled, & triū∣phed, as a moste puissant and myghty Queene, not onely in Italye, and Ger∣many, in Fraunce and Englande, but also in all the Churches of the weste part of the worlde, about. 700. yeares. But in y^e daies of the Emperour Char¦les the fifth,* 1.681 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 wher∣of she was moste chieflye deuysed and defended, so that now neyther Germa∣manye, nor Denmarke, nor England, nor Scotlande with many other coun∣treyes and kyngdomes is anye more troubled w^t 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 pla∣ces,* 1.682 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 a∣gayne, 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 re∣uelations of blessed.* 1.683 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,* 1.684 shall be plucked vp by the rootes.

Of the Massing Priest.

* 1.685FOrasmuche as no man hath authoritie and power to con∣secrat, make and offer the bo∣dy 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 de∣grees, ascende and come vp vnto the order of priesthoode.* 1.686 Therefore he ap∣poynted, that suche one as woulde be a priest and saye Masse, shoulde fyrst of all be a doorekeper: secondelye, a Rea∣der: thyrdelye, an Exorciste or Coniu∣rare: fourthlye, an Acholute a lyghter and carier of Candles: fyftlye, a Sub∣deacon: sixtly, a Deacon: and seuēthly, a priest, Plat. Polid. &c.

Pope Calixte the fyrst appoynted, y^t y^e aforesayd orders shuld be geuē foure times in the yeare,* 1.687 y^t is to say, at y^e Em∣bring dayes, whereas before they wer geuen only in y^e moneth of December: so y^t whosoeuer wil be a Massing priest must diligently attend vpō those times Plat. Valent. Vannius.

Pope Boniface the fyrst made a decree, y^t no man shoulde be made a Massyng Prieste,* 1.688 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, dis∣penseth 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, y^t the Mas∣sing priest,* 1.689 should weare no long haire nor bearde, but y^t he should haue Aures patentes, and y^t 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, y^t no man that is bonde should be admit∣ted

to be a Massemonger. Dist. 54. Cap. Episcoporum. Nullus.

* 1.690Pope Bonifacius the fyrst commaun∣ded, y^t no banckeroute, or endebted per∣son shuld be admitted vnto y^e Clergye. Plat. Lib. Concil.

* 1.691Pope Calixt y^e first appointed, y^t who∣soeuer wil take vpon hym the order of a Massing priest, must forsweare mari∣age, & leade a single lyfe. Grat. Dist. 27. Ca. Presbyteres. Nauclerus.

* 1.692Pope Gregorye the fyrst made a decree y^t none y^t had bene twice maryed, shuld be admitted to be a priest. Dist. 33. Cap. Maritum duarum.

* 1.693Pope Gelasius the fyrst ordained, y^t no dismembred person shuld be admitted vnto y^e order of priesthode. Grat. Dist. 55 Cap. Si euangelica.

* 1.694Pope Clement the fyrst appoynted, y^t 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. Gradi∣bus. And Gratianus witnesseth, that a priest also ought to come to Masse fas∣ting. 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,* 1.695 whiche they haue of GOD. For God hath geuen them power to bynde and to loose, as it is writ∣ten: Whatsoeuer ye shall bynde vpon earth, shall also be bounde in heauen. And whatsoeuer ye shall losen vppon earth,* 1.696 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 men∣tioned in the Gospell of Luke. Fiat mihi secundum verbum tuum: So lyke∣wyse the Prieste maketh the true bo∣dye of Christ, by these fyue woordes, Hoc est enim corpus meum.* 1.697 And as whole Christ immediatly after the consent of Mary, was in her wombe: so lykewyse immediatly after y^e pronunciation of y^e

wordes of consecration, the breade is transsubstātiated & turned into y^e true body of Christ. Secondly as the blessed Virgine after shee had broughte forth Christ, dyd beare hym in her handes, & layde hym in y^e maunger: so likewyse y^e priest after the consecration immedi∣atly lyfteth vp the body of Christ, and laieth him down again, & beareth him, & handleth him in his hands. Thirdly, as y^e blessed Virgine was sāctifyed in y^e wombe, before she conceaued Christ: so likewise y^e priest receaueth orders & is annoynted, before he consecrateth.

For without taking orders he could consecrate nothing: and therfore a lay∣man although he be neuer so holy can do nothing in this matter, although he should pronounce the wordes of conse∣cration. In consideration whereof, we must know,* 1.698 y^t the dignitie of priests af∣ter a certayne manner doth farre excel the dignitie of Angels. For power to make y^e 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 hea∣uen commeth downe vnto hym. Am∣brose therefore also sayth writing vp∣on Luke:* 1.699 Doubte thou not, but y^t the Angels are there present, when Christ is present vpon the altare: so y^t priests are to be honoured aboue all Kinges,* 1.700 Princes, Knyghtes and men of Nobili∣tie. For a prieste is higher than Kyn∣ges, more blessed and happye than Aungells, beyng the maker of hys ma∣ker, and therefore he is worthye to bee honoured, &c. Yea let it be graun∣ted, that the priest bee euill: yet is he to be honoured for y^e dignitye of priest∣hoode, as it is declared in the decrees. Priestes although they bee euill, yet ought we to honoure them for the sa∣cramentes 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.* 1.701

Fyrst, Priestes are aboue all Kynges and Princes of the earth, as God say∣eth 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, y^t it lyeth in his power to con∣secrate and make Kinges: but all the Kynges of the worlde are not able to make one Priest. And for a profe there∣of, that priestes be greater and of farre more excellencye, than Kinges are: it is to be noted, y^t 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 Doc∣tor sayth, speakyng of Priestes. Al∣though 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,* 1.702 God hath honoured them in temporall thinges. For those thin∣ges, which God reserued vnto himself, that is to say, the tenthes, y^e offerings, the fyrst frutes, and the other Patri∣monyes of Christe crucifyed, he hath freely geuen to y^e priests for the susten∣tation and mainteinaunce of their bo∣dy, that they being free from laboure (when other mē must nedes worke for their liuing) may y^e more quietly serue God in spirituall thinges.

Thyrdly, God hath honoured them in geuing them suche immunities,* 1.703 priui∣leges, liberties, and fredomes, that no earthlye Prince hath iurisdiction ouer them, neither king, neither Prince, nei∣ther any other seculare mā: no neither dare any man lay violente hande vpon them, no, not vppon the lessest of y^e or∣der. For whosoeuer doth the contrary, he is excommunicate with the greater excommunication eo facto, both in hea∣uen and in earth. Uerely God doth so defend thē, y^t none dare trouble thē ey∣ther in worde or in deede, insomuche y^t

whatsoeuer displeasure is done vnto any of them he thynketh it to be done to hymselfe, as the Lorde hymselfe say∣eth by y^e Prophete Zacharye:* 1.704 He y^e tou∣cheth you, toucheth the apple of myne eye.* 1.705 Agayne in the Psalme he sayeth: touch not myne annoynted: so y^t priests are not to bee molested so muche as with a worde, but they ar to be honou∣red, as the Lorde sayde to Moses and Aaron: I wil blesse them y^e blesse you, and curse them that curse you. In con∣sideration 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 Cler∣gye: 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 ex∣communication, excepte he make resti∣tution at the full.

Fourthly,* 1.706 God hath honored the prie∣stes 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 aun∣gels, & 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. More∣ouer he hath committed thys welbelo∣ued 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 neces∣sitie, at whiche tyme it is lawefull for euery man and woman to baptise. Al∣so 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 forge¦uen them:* 1.707 but whose synnes ye do re∣tayne, they are retayned. Itē, he alone hath power to minister the Sacramēt of extreme vnction.* 1.708 &c. In this incom∣prehensible dignitye God hath singu∣larely 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,* 1.709 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 shep∣heardes office to forbyd, and the duty of the flock, to heare and to obey. Ther¦fore all men muste obey the Priestes euen as Christ, when they commaunde them to faste, to kepe holy day. &c. Ther¦fore the Lorde threatneth them that are disobedient and rebell agaynst the commaundement of Priestes, saying: he that is proude,* 1.710 and will not obey the

commaundement of the Priest, let hym dye the death. An example hereof haue we in Dathan,* 1.711 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,* 1.712 as it is written: Whatsoeuer ye shall binde vpon the earth. &c. This power of binding and losoning is vn∣derstande one waye of excommunica∣tion, 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, blow∣eth and breatheth vpon them, saying: Take the holy Ghost. &c.

Seuenthly,* 1.713 God hath honored them in that they are called aungels in the scriptures.* 1.714 Therefore sayth Gregory: All that are termed by the name of a priest, are called Aungels. But where∣fore 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 like∣wise is it the dutye of priestes to serue God day & night,* 1.715 and to minister vnto men, with the Sacramentes. Second∣ly, bicause an aungell is pure in lyfe: so in lyke maner ought euery priest to be chast and pure in his life and conuersa∣tion.* 1.716 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 in∣spiration. So likewise is it the priestes duty to do by the word of god. Fourth¦ly, it is y^e duty of aungels to prayse god so likewise are the priestes bounde vn∣der payne of deadly synne to say euery¦day, theyr mattens, prime, and houres, euen ••ong. &c. vnto the prayse of God.

* 1.717Eyghtly, God hath honored y^e 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 tho∣row fiue words.* 1.718 Hoc est enim corpus meū maketh the body of Christ. And as im∣mediatlye 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 sub∣stance of the very body of Christ, secōd∣ly, 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. Third∣ly, as the blessed virgine was sāctified in her wombe,* 1.719 before she conceaued Christ, as it is written: The most high hath sāctified his tabernacle: so in like manner the priest receaueth holye or∣ders, before he cōsecrateth: for he could not consecrate, excepte he were orde∣red. And therefore a Laye man, be he neuer so holye, can do nothyng in thys matter, althoughe he pronounceth the wordes of consecration.

* 1.720Ninthly, God hath honored the prie∣stes aboue Aungels, yea, and somwhat also aboue the dignitie of blessed Mary the virgine.* 1.721 First in the dignitie of ke∣ping. For a priest is bound to kepe ma¦ny soules, as the Byshop is bounde to looke vpon al the diocesse, and the Po∣pe the whole worlde, and the Curate hys parishe, as Bernarde saith: O how worthy kepers are they, which so care∣fully watche, that they may kepe the soules that are committed vnto them from euerlastyng death. But an Aun∣gell hath but one soule committed vn∣to hym for to kepe, as Bernarde testi∣fieth: 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,* 1.722 as it is written: Their aungels see the face of my Father, whiche is in heauen. But in this is the priest grea∣ter 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 con∣secratyng the bodye of Christe. And in this point the priest doth not onely ex∣cell the Aungels, but also after a cer∣tayne 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. Ther∣fore saith Barnarde: O the dignitie of priestes worthy to be had in great re∣uerence, 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 y^t Christ may well say to euery priest, y^t which is writtē in Esay:* 1.723 What coulde I haue done, more for thee, & haue not done it? Further∣more we must know, that euerye mā is boūd to honour priests, seing y^e god him¦self hath so many & sundry waies gar∣nished & 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 dis∣honour priestes, speake euill of them, diffame & backbite them:* 1.724 for they cruci∣fie 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 of∣ten 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 y^u thrust Christ vnto the hart with a speare. God ther∣fore willing to shewe howe greatly he detesteth that synne, hath made it eui∣dent with that wonderful punishment and vnwonted paine, whiche Dathan,

Abiron and Chore,* 1.725 suffered, whom the earth dyd swalowe vp quicke, bycause they dyd mysuse the Priestes. Of these thynges aforesayde it euidentlye ap∣peareth, y^t priestes euen of dutye ought to bee honoured of all men. In sermo∣nibus discipuli. Germ. iii. Dom. 14. Post. Festum. Trinitatis.

O ye Priestes, which are the bucke∣lars and officers of y^e 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.* 1.726 What could God doe more for the Priestes than to geue them power for to make hym∣selfe, to handle hym, to eate hym, & to geue him to other? Therefore remēber your selues, and consider well y^e noble priuilege of your dignitye.

Althoughe glasse bee made of vyle matter and stuffe,* 1.727 yet is it reproued & founde to be more clere than golde and siluer, so likewise euery priest, be he ne∣uer so great and greuous a sinner, yet doth he farre excell al other creatures,

both Kinges and Princes & is of grea∣ter dignitie than al y^e creatures y^t are. Ye are (sayeth S. Peter speakyng to priestes) a chosen generation,* 1.728 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, with∣in whose handes as in the Virgines wombe the sonne of God is incarnate and made man. O heauenly mysterye, which y^e father and y^e sonne, and y^e holy ghoste doth so maruelouslye worke by you, y^t 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 y^t 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 digni∣tie of your excellencye,* 1.729 that God hath not onely ordained you before al other people, but he hath also made you pas∣sing all other creatures which he hath created vnto the prayse and glorye of his name, &c.

Sauyng y^e Aungels reuerence whose number is infinite: I say playnly, that ye are greater than Aungells, and doe farre excell their dignitye largo modo lo∣quendo. For to whiche of the Aungels hath God geuen that, whiche he hath geuen to the priest?* 1.730 I meane. Whatso∣euer 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.* 1.731 For althoughe God alone forgeue synne, yet neuer or ve∣rye seldome dothe he forgeue synne withoute his ministers, that is to say, Priestes. Whiche thyng may be pro∣ued 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:* 1.732 Loose hym and let hym go. But wherfore dyd not the Lorde hymselfe loosen hym from y^t knots of the byndings, which had lo∣soned hym frō y^e bondes of death? And wherfore dyd he not commaunde Ma∣ry 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 y^e 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 y^e are euell: and that to thys ende, by∣cause the keyes of the Churche should not be despised or set at nought of the faythfull. For although priestes some∣time haue not thys power ex merito: yet haue they it ex officio dignitatis. And

if any priest ••e vnworthye (which god forbid) y^t 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,* 1.733 saith Bernard, hath god geuen to you? How great and excellent is y^e prerogatiue of y^e priestes order? He hath preferred you aboue the Kynges of y^e earth: He hath exalted thys order of priestes aboue all men: Yea as I may speake more high∣ly, he hath preferred you before Aun∣gells thrones and powers.* 1.734 For as he toke not Aungels but Abrahams sede to bryng to passe redemption: so lyke∣wyse hath he committed y^e consecrati∣on of his body and bloude, not to Aun∣gells, but to men, that is to saye, to priestes only.

Seing then, y^t a priest is of so greate dignitie, y^t he is the maker of hys ma∣ker: 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, y^t the celebra∣tion of so noble a mysterye is commit∣ted 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 y^e prie∣stes, 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 han∣des, Kynges bowe down their heades, yea Kings and Queenes offer giftes to you. All the Churche or congregation confesseth & calleth you fathers, and de¦sireth you to praye for them, &c.

O the worshipfull holynesse of prie∣stes handes. O blessed and happie exer∣cise. O the true ioye of the worlde, where lowe things ar ioyned to y^e most high thinges,* 1.735 when Christ handleth Christ, y^e priest, y^e 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 be∣fore al other his creatures. Verely prie∣stes ar worthy to be honoured, seing y^e 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 y^e papistes fayne) ordayned wa∣ter mingled with salte to bee halowed,* 1.736 & afterward sprinck¦led vpon the people, to put away their sinnes, and to make thē holy and pure: He also commaunded, y^t it shoulde bee kept both in churches and in houses to chase and dryue away deuills and wic∣ked spirites,* 1.737 not onely oute of houses wher mēdwel, but also out of y^e hearts of the faythfull: as though fayth and y^e 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 ca∣non ar these.* 1.738 We blesse y^e water ming∣led 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.* 1.739 For sayeth he, if the ashes of an heyfer sprinckled, made holy and clen∣sed the people from veniall synnes: Muche more water sprynckled wyth salte, and halowed with holye pray∣ers, doth sanctifye, make holye, and clense the people from veniall synnes.* 1.740

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 y^t are defiled, and multiplyeth suche goodes as we haue nede of, and turneth away y^e disceates of the deuill, and defendeth men from al naughty and wicked fan∣sies, &c. De conse. Dist. 3. Cap. Aquam sale conspersam. Lib. Concil.

Is not this good stuffe? is not this wor¦thy to be called gods seruice? Oughte

not y^e 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,* 1.741 y^t the holy water hath deserued to haue of God so great vertue, that as outwardly it wa∣she••h the body from filthynesse: so in∣wardly clēseth the soules from sinnes. O blasphemye intollerable. This is y^e goodly Godlye Catholyke doctrine, wherwith the vngoodly vngodly Pa∣pistes infecte the mindes of such Chri∣stians, 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 damna∣tion. And yet must they be called lauda∣ble 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 wor∣thy

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,* 1.742 tea∣ching that our whole saluation commeth on∣ly from God thorowe fayth in the bloude of Christ, must be adiudged seditious per∣sons, sowers of discorde, authors of new learning, teachers of straūge doc∣trine,* 1.743 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 here∣after speake) was ordained of y^e fathers of Christs Church at that time, to put the people in remembraunce of Chri∣stes 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 y^e ceremo¦nie 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,* 1.744 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 abun∣daunce of thynges, to dryue awaye de∣uils, to chase awaye all the power of our ghostly enemye, yea and to plucke him vp by the rootes and vtterly to de∣stroy him with all his Apostatike aun∣gels, to put backe diseases, to expell all corrupte and pestilente ayres, to dis∣patche all y^e guyles, subtilties, sleyghtes and disceates of the lurkyng enemye, ••o banyshe al thynges that be contra∣tye to the healthe, prosperitye, and quietnesse of all such, as dwel in y^e hou∣ses where it is sprinckled, to geue secu∣ritie of hope, corroboratiō & strength∣ning of faith, to bring the holy ghost, & at the laste what not? Are not all these things read in their exorcismes & coniu¦ratiōs 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 y^e water in the Church porche, before we enter into y^e Church.

Aqua benedicta sit mihi salus •• vita. Praesta mihi domine per hanc creaturam as∣pertionis aquae, sanitatem mentis, integri∣tatem 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 fathe∣red those their lyes, as they do many o∣ther, of an auncient Byshop of Rome, called Alexander the first, whiche liued. In y^e 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,* 1.745 y^t 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 com∣munion of the body & bloud of Christ. But when the multitude that profes∣sed Christ began to encrease, and wa∣xed very great, so that that order could not conueniently be obserued & kepte: the auncient fathers of Christes church made a decree, y^e all y^e Christians shuld communicate on the Sondayes toge∣ther, and be no more bounde vnto the dayly communiō,* 1.746 as they to fore were. And here of commeth thys sentence of S. Austen: Dayly to cōmunicate I ney∣ther cōmende, nor discommend: but on the Sōdaies to receaue y^e communion, I would coūcell all men. Whē this re∣ceauyng of the communiō euery Son∣day 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 & light∣nesse

was shewed of diuerse people: the Elders of Christes Church thought it mete for y^t present tyme to take awaye the custome of receauing the commu∣nion euery Sonday,* 1.747 & to appoint, that the Christians should receaue the com¦munion together thrice in the yeare, y^t 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, bi∣cause the remembraūce of Christs pas∣sion and death should not be forgotten nor his blessed body breaking and pre∣cious bloud sheadyng fall from the re∣membraunce of the people,* 1.748 whiche is preached, declared, and set forth to the faythful at the Lordes supper by brea∣king and eating the bread, and by pou¦ring 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,* 1.749 and bloude

sheding: y^• as they see the bread, whiche is distributed euery Sonday of the mi∣nister broken on many peces: so they should set before the eyes of their mind the breaking of Christs body on the al∣tare 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.* 1.750 And these ceremonies of holy bread and ho∣ly water at that tyme were not onely ministred to y^e people of the Godly Pa¦stors, but it was also euerye Sondaye preached and declared vnto thē, what the ceremonies signified, and where∣fore they were instituted of the rulers of Christes church, euē to put thē in re∣mēbraunce of Christes body breakyng and bloud sheadyng on y^e altare of the Crosse for the remission & forgiuenesse

of their sinnes. And it is not to be doub¦ted, but the Godly Ministers in those dayes did with sorowfull hearts mini∣ster those ceremonies to the people, seyng that they for their vnthankeful∣nesse & dissolution of lyfe, were depri∣ued of the holy communion of Christs body and bloud, and fedde with ceremo¦nies of mans inuention: and dyd lyke∣wise diligently exhort the people so to frame their liues according to the rule of Gods worde, that the Elders of Christes Churche seyng their repen∣taunce 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.* 1.751 Thus were the ceremo¦nies not altogether vnprofitable to the people of y^t age. But it is in these our dayes farre otherwise. For the ce∣remonies in the Popish Churches are stil retained: but who knoweth the sig∣nification 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 y^e ceremonye of holy bread,

wherof we now speake, it is become a vayne tradition and vtterly vnprofy∣table, yea wicked and abhominable, as all other popyshe ceremonyes are lykewise.* 1.752 For where as it was institu∣ted to put the people in remembraūce of Christes body breakyng the priestes deale it vnto thys ende, y^t 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 y^e 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 pro∣mised, geuen, conceaued, borne circum∣cised, 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 righte∣ousnesse, and sanctifying, and redemp∣tion, y^t as it is written. He that reioy∣ceth, shoulde reioyce in the Lorde.* 1.753 We knowe, sayth the Apostle, y^t man is not iustifyed by the workes of the law, but by the fayth of Iesu Christ:* 1.754 and wee haue beleued in Christ Iesu, that wee myght be iustifyed by y^e faith of Christ, and not by the workes of the lawe, bi∣cause no fleshe shall be iustifyed by the workes of the law. If we be not iusti∣fyed by the workes of that lawe, which God hymselfe commaunded:* 1.755 shall we hope to bee made ryghteous by the ob∣seruaunces of mennes triflyng traditi∣ons, croked constitutions, idle inuenti∣ons, drousye dreames, fonde fantasyes, antichristian actes, deuilysh decrees, 〈◊〉〈◊〉

O blasphemous Papistes.

Of Procession.

POpe Agapetus the fyrst com∣maunded the people to goe procession solemnely on son∣dayes & other feastiual daies.* 1.756 In the yeare, &c. 533. Platina. Polyd. D. Barnes. &.

Guilielmus Durandus writeth, that when the people goe a Procession,* 1.757 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 mi∣litaunt, 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.* 1.758 And thys is also the cause, why the church, when there is a∣ny great tempest, ringeth the Belles, y^t the deuills hearyng the trompets of y^e euerlasting King, shuld be afrayde, and trudge away, and cause no more tem∣pestes to aryse, &c. Rat. di. off.

Of Sensing.

* 1.759POpe Leo the thyrde brought Sen∣sing into the church. In the yeare, &c. 796. Pol. D. Barns. Pantal.

Of Candles bearing on Can∣delmassedaye.

* 1.760POpe Sergius, otherwise called, Pope Swinesnoute, cōmaunded, y^t al the people shuld go on pro∣cession vpon Candelmasse day, and ca∣ry 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,☞ 1.761 y^t author of our english festiual de∣clareth on thys māner. Somtyme say∣eth he, when the Romaines by greate myght and royall power conquered all the worlde (for they had great domini∣on) they were so proude, y^t they forgat God, & made them diuerse Gods after their own luste. And so among al, they had a God y^t they called Mars, that had beene to fore a notable Knight in bat∣tayle. And so they prayed to hym for helpe: and for that they woulde spede y^t better of this Knyght, the people pray∣ed & dyd great worship to his mother,

y^t was called Februa, after whiche wo∣man muche people haue opinion, that y^e moneth February is called. Wherfore y^e second day of thys moneth is candle∣masseday. The Romaines thys nyghte went aboute the citie of Rome wyth Torches & Candles brennyng in wor∣ship of thys woman Februa, for hope to haue y^e more helpe and succoure of her sonne Mars. Then was there a Pope, y^t 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 wor∣ship and our Ladyes, & gaue cōmaun∣dement, y^t all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship y^t they dyd to thys woman Februa, & doe worship to our lady & to her sonne our Lord Iesu Christ. So y^t now this feast is solemne∣ly 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 La∣dye, hopyng for this reuerence & wor∣ship

y^t 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.

* 1.762POpe Gregory the fyrst ordained, y^t the people on Ashe wednisday shuld be sprinckled with halow¦ed Ashes, to put thē in remembraunce, y^t they are but earth, duste and Ashes, In the yeare, &c. 590. Anselmus Ryd.

Of Palmes bearyng.

POpe Gregorye the fyrst also ap∣poynted,* 1.763 y^t 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,* 1.764 Ashes, Candles, &c. Durand, Antonin.

Of Crepyng to the Crosse.

POpe Gregorye the fyrst likewyse broughte into the Churche,* 1.765 the Crepyng vnto the Crosse. Si∣gesb. Antoninus.

Of the halowing of the Paschal.

POpe Zozimus ordayned,* 1.766 that the Paschall Taper shoulde be ha∣lowed on Easter euen, and set vp in euery paryshe church. In y^e 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 y^e Saincte Ambrose made the benediction or pray∣er, 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.* 1.767 In the yere of our Lord, .92.

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

* 1.768Pope Fabian ordayned, y^t the Oyle and Creame, which are vsed to be kept in the Chrismatorye for sundrye pur∣poses and vses, should be renued euery Maundye Thursdaye, and y^t 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,* 1.769 y^t 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 commaun∣ded, 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 y^e Paschall Taper to be halowed on Easter euen,* 1.770 but also that a Fire shoulde be made in euerye Churche on that day, and halowed: a∣gaine, that the Paschal should be light∣ned 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 y^e Fonte.* 1.771 In the yere &c. 147. Plat. Sabell.

Pope Leo, Pope Damasus, and S. Ambrose added the Exorcismes or con∣iurations,* 1.772 and the benedictions or bles¦sings, with the other solemnities that be vsed at y^e halowing of the Fonte, as droppyng the candle into it, the prie∣stes breathing into it, the deuiding and casting out of y^e water. &c. Chron. Germ.

Guil. Durand. in. Rat. di. off.

Of halowing new Frutes.

* 1.773POpe Eutichianus decreed, that all new frutes, but specially Beanes & Grapes shuld be blessed, cōsecra∣ted and halowed vpon the altare. In the yere. &c. 276. plat. polid. D. Bar••s.

Of Fasting.

* 1.774SAint Peter the Apostle of Christ, & first Pope of Rome, (as the Papi∣stes 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 chri∣sten 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.

* 1.775Guilihelmus Durandus sayth, that af∣ter 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, con∣taineth xlii. dayes: of the which take a∣way the sixe Sondayes, & so there re∣mayne

onelye, 36. dayes. Therefore that the number of forty dayes, whiche Christe fasted, might be perfited, the a∣foresayd 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 o∣ther 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 absti∣stinence 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.

* 1.776Carcombertus king of Englande was the first, that commaunded the inhabi∣tantes of England to fast Lent, about the yeare of oure Lorde. 645. Sigeb. in Chron. Pantal.

* 1.777Pope Gregory the second made a de∣cree, 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.* 1.778 But Pope Melchiades or∣dayned, 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 bi∣cause on that day Christ instituted his supper, and ascended into heauen. In the yeare of our Lord. 729. Sigebertus in Chron. Guil. Durand. Pantal.

* 1.779Pope Siluester the firste ordayned, that Wednesday, Fryday, and Sater∣day should be fasted euery weeke tho∣row 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,* 1.780 that there should be no fleshe eaten of Chri∣stians 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,* 1.781 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 bi¦cause 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 Du∣randus,* 1.782 saith, that Pope Innocent, made a constitution, y^t 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.* 1.783 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 y^e 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 so∣lemne feastes: and if we will shewe vs good children, we must fast, and folow the same rule that they vsed. And ther∣fore 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 hu∣mours of letchery tempteth a mā most of any time of the yeare. Also we do fast at Whitsontyde, to get grace of the ho∣ly 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 y^t renueth within vs.* 1.784 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, y^t 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 vi∣cious man or woman styrreth and set∣teth on fyre them y^t bene in his compa∣nye. And for these causes we faste foure times in the yeare, & euery tyme three dayes, y^e betokeneth three speciall ver∣tues that helpeth a man to grace, y^t is fasting, deuoute praying, and almesse dede doing.* 1.785 And by opiniō of much peo¦ple these daies bene called Imber daies bicause y^t our elder Fathers would on these dayes eate no breade but cakes made vnder ashes: So y^t by the eatyng

of y^t 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 de∣licious meates and drinkes and tooke none heede, but y^t they had easye suste∣naunce. This caused them to thynke on death, and y^• wil cause a man to de∣sire no more thā him nedeth, and to ab∣stayne hymselfe frō al manner of bodi∣ly lusts, & to encrease in vertues, wher∣by we may come to euerlasting blesse.

And at a councell holden at Magonce it was decreed, y^t when those Imber∣dayes come, they shoulde bee fasted of all people, and that they shoulde on those daies come deuoutly vnto church and heare Masse, and geue themsel∣ues to prayer and deuotion. Libro. Concil.

* 1.786Pope Innocent the thyrde made a de∣cree, 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. Gre∣gorij. Cap. 2. de obseruatione ieiunij. Chron. Germani.

The same pope also appoynted, that

the euen of Mathias shoulde also bee fasted as one of y^e Apostles euens: and y^t if the daye of Mathias be on the mon∣day,* 1.787 y^e euen shall be fasted on the sater∣day, and not on the sonday. Ibidem.

Pope Vrban the syxt commaunded y^e the euens of these feasts of our Lady,* 1.788 y^t is to say, the visitation, y^e assumption & natiuitye, should be fasted. In the yere, &c. 1371. Lib. Concil. Chron. Germ.

Pope Boniface the fyrst ordayned,* 1.789 y^e saints euens shuld be solemnely fasted In the yeare. &c. 425.

The same ordinaunce is also ascribed to pope Gregorye y^e second Chron Germa.

Pope Honorius the thirde made a de∣cree,* 1.790 y^t if y^e feast of y^e 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 obseruati∣one ieiunij.

Pope Gregory the fyrst cōmaunded, y^t neyther fleshe,* 1.791 nor any thyng y^t 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.

* 1.792Pope Eusebius made a lawe, y^t all suche feastes as are commaunded of priests in the Church to be fasted shuld in no condition bee broken, excepte ne∣cessitie compell any man to the contra∣rye. In the yeare, &c. 309. Lib. Concil. Chron. Germ.

* 1.793In the festiuall we reade, that these sortes of people be priuileged and ex∣empted from the lawe of fastyng: that is to say, Children y^t bene within age. Women y^t bee with childe. Olde peo∣ple y^t bene myghtlesse, weake, and im∣potente. And finally, labouryng peo∣ple, 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, y^t if any person of presumpti∣on 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, y^t al the Apostles euens shoulde be fasted, excepte the euens of these A∣postles Phillip and Iacob and Iohn the Euangeliste, as we to fore heard oute of the decree of Pope Innocent y^e thyrde. For the feast of Phillip and Iacob, is be∣twene Easter and Witsontide, which is a tyme of ioye and gladnesse, & ther∣fore is there no fastyng, accordyng to thys old rule, Inter Pen et Pa•• non est Di∣rige, ne{que} fasting day. And y^e 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,* 1.794 y^t 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 entitu∣led

Historia Longobardica, sheweth a reason,* 1.795 whye the Imberdayes bee ra∣ther 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 y^e 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.

* 1.796POpe Pius the fyrst ordayned y^t Easter daye shoulde be cele∣brated 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:* 1.797 which Pope Alexander woulde by no meanes admit. For, sayth he, as there ought to be no feast of y^e 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,* 1.798 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 af∣ter 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 Anc∣kresse called Eua, whiche of a vayne, foolyshe, and superstitious deuotion and loue towarde the Sacramente of the altare,* 1.799 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 Gal∣lowe tree or crosse y^t Christ was hāged on, which was alredy celebrated in the

Church: and y^t the same feaste of Cor∣pus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde. Pope Vrban being an holy and deuoute Father, doubte ye not, consi∣deryng 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 ho∣ly, but he also graunted plenarye In∣dulgence, and large pardon to so many as eyther do say or heare the seruice be∣longing to y^t feast which Thomas Aqui∣nas 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 tho∣rowe 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 y^e thyrde, sayth Theodorus Bibli∣ander in the Councell Lateranense, pla∣ced y^e fond fansye of Monke Lanfranke

concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie. In the yeare. &c. 1215. And bi∣cause nothing should want to the wor∣shippynge 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 par∣dons. Concil. sa••, dom.

Of this feast we read in the English festiuall on this maner.* 1.800 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 y^t liue here in perfect loue and charitie, & for the great succour and helpe in rele∣uing them that bene in paines of Pur∣gatorye, 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 peo¦ple here in this present worlde. Ther∣fore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Tri¦nitie. 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 ho∣ly Ghoste.* 1.801 Then for this holye Pope thought to drawe people to more de∣uotion and better wil to this holy Sa∣crament, 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 hun∣dred dayes of pardon in remission of al their sinnes for euermore enduring. &c In serm. de corpore. christi.

Pope Gregorye the ninth appoynted y^e feast of y^e Natiuity of S. Iohn Baptiste, whiche we commonly call Mydsommer∣day, to kept holy. In the yeare. &c. 1225. Chron. Germ.

Pope Siluester the firste at the desire of the Emperour Cōstātine instituted y^e feast of Lāmasse,* 1.802 called Ad vincula Sancti Petri. In the yeare. &c. 315. Grat. Polid.

Pope Eusebius ordayned the feast of the Inuētion of the crosse.* 1.803 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 Po∣pe 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,* 1.804 in so much that orders be geuē this day

thorow out all Christendome, & great pardons be graunted to this day in di∣uerses places, as in Syon plenare re∣mission, and all is to the weale and cō∣forte of man, and for a purueaunce to sanctifie his soule, that in the last resur¦rection the said soule ioyned to the bo∣dy, may together be glorified and trans¦figured in clerenesse more brighter thā is the Sunne, and so euer to endure.

* 1.805Pope 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.

* 1.806Pope Innocent the fourth ordayned y^e Feast of the Natiuitie of Mary the Uir¦gine with the Octaues thereof. In the yeare, &c. 1242. Volat. Sabel. Pant.

* 1.807Pope 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 Tem∣ple, commonly called Church holy day,

and cōmaunded y^t euery Citie, Town, or village should yerely kepe for euer y^• day, wheron y^e Churche was halowed. Volat. Plat. Polid. Albertus. Krantzius.

Pope Boniface the fourth ordayned the Feast of all Saintes,* 1.808 called, All Ha∣lowes. In the yeare of oure Lorde. 606. Plat. Volat, Polid.

Pope Gregory the fourth afterwarde willed,* 1.809 that the Feaste of all Sainctes should be kept the first day of Nouem∣ber. 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 ••o¦ly in euery Churche the day followyng the Feast of all Saintes. In the yeare of our Lord. 999. Petrus. Damianus. Chri¦stianus. Massaeus. Volat. Fascicu••us. Tempo∣rum. Ioan. Stella. Polid.

This Feast, as they write, toke the begynnyng on this manner.* 1.810 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 Purga¦tory from thē by the peticiōs, prayers, suffrages, and sacrifices of well dispo∣sed Christen people, persuaded his Co∣uent 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 authori∣tie, 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 foo∣lishe supposition, there hath sprong vp muche vayne superstition. Volat. Polid. Ioan. Laziard.

* 1.811Pope Sixtus the fourth ordayned the feastes of the Conception, and presen∣tation of Marye the Uirgine: and the Feastes of Anne her Mother, and of Ioseph her husband, and also of Fraun¦ces. In the yeare. &c. 1469. Decret. Extra¦vagant. Ioan. Laziard.

Pope Vrban the sixt made the visita∣tion of Mary holyday. In the yeare. &c.

1390. Christ. Mass. Chron. Germ.

Pope Sergius, otherwise called Po∣pes Swinesnoute,* 1.812 confirmed the feast of the Purification of Mary, common∣ly called Candelmassedaye, whiche before was instituted at Constantinople, Pope Vigilius beyng Byshop of Rome. In the yeare of our Lord. 684. Sigeb. Pan∣tal. And he commaūded that all the peo¦ple 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 Euangeli∣stes,* 1.813 Mathew, Marke, Luke and Iohn: agayne, that the feastes of the foure Doctours, Ambrose, Hierome, Austen, and Gregorye shoulde be double fea∣stes in holye Churche. In the yeare of our Lorde. 1286. Fasciculus Temp. Christ. Massaeus. Ioan. Stella.

Pope Leo the firste commaunded,* 1.814 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.

* 1.815Pope Leo the thirde bearyng rule, a Coūcell was holden at Magontia in Ger¦many, where it was decreed, that al Sō∣dayes should be kept holy with al reue¦rence, 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 Son∣day: 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.

* 1.816Pope Innocent y^e fourth bearing rule, it was agreed in a certain councel hol∣dē at Lyons, what holydayes should spe¦cially 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 In∣nocentes, of S. Siluester, of the Circū∣cision,

of y^e Epiphanye, of Easter, with the whole weekes y^t go before & after, of the Rogation dayes, of the Ascenti∣on of Christ, of Whitsontide with the two daies following, of S. Iohn Bap∣tiste, of the xxii. Apostles, of S. Lau∣rence, 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 y^e consent of the Clergye and the people, haue determined to kepe holy. As for all other feastes y^t are in the yeare: the people ought neither to be compelled to kepe them holy day nor yet to be for¦bidden, 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 confyr∣med the feast of the Conception of Ma∣ry the Uirgine:* 1.817 and graunted to so ma∣ny as deuoutlye kepe it holy daye, and bee presente at the seruice, an hundred

and fyftye dayes of pardon. Lib Concil.

* 1.818In y^e councel Toletane it was decreed, y^t the feast of the Annunciation of Ma∣ry 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.

* 1.819Item in a councell holden at Basille the feast of the visitation of Mary was confyrmed, & an hundred dayes of par∣don graunted to all them, y^e with good deuotion be present at the seruice of y^e day. Lib. Concil.

Of Canonysing and making of Saintes.

* 1.820POpe Leo the nynthe holdyng a councel at Vercellis, made Gerar∣dus Bishop somtime of the Le••∣corians, a saint. And this pope was the fyrst (as some write) y^e 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,* 1.821 Saints. In the yeare. &c. 1225. Plat. Albert. Krantz. Ioan Stella. Pantal.

Pope Alexander the fourth made Cla∣ra the Nunne, Peter Martyr the Black∣fryer, and Stanslaus Bishop of Cracouia, saintes. In the yeare, &c. 1248. Chronic. Volat. Pantal,

Pope Iohn the .xxii. made Lewes By∣shop 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 greate¦rable of others, made Bernardine the Grayfryer,* 1.822 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,* 1.823 Saintes. He also canony∣sed Osmunde sometyme Byshop of Sa∣lisburye, & caused hym to be counted in the number of saintes. In the yeare of oure Lorde, 1455. Volat. Matthe.

Palm. Pisamus. Ranulph. Cest. Pantal.

* 1.824Pope Pius the second made Katerine a Sainte. In the yeare. &c. 1458. Volat. Chron.

* 1.825Pope Clement the sixte made Iuo the priest a sainte. In the yeare, &c. 1336. Volat Christ. Massae.

* 1.826Pope Sixtus the fourthe made Bona∣uenture the Grayfryer a saint. In the yeare, &c. 1471. Chron. Chronica.

Pope Alexander the thyrd made Bar∣narde the Monke a saint.* 1.827 In the yeare, &c. 1161. Iacobus. Meyer.

* 1.828Pope Innocent the eyght made Heli∣opolde sometyme Duke of Austria, a Saint. In the yeare, &c. 1484. Chroni. Ioannes. Stella.

Pope Innocent the thyrd made Hughe of Lincolne,* 1.829 a saint. In the yeare. &c. 1195 Fasciculus. Temporum.

* 1.830Pope Clement the fourth made Hed∣wigis, sometime Duchesse of Polonia, a saint. In the yeare, &c. 1165. Ioannes. La∣ziardus. Fasciculus. Temporum. Ioannes. Stella.

* 1.831Pope 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,* 1.832 a sainte. In the yeare, &c. 1049. Chron.

Pope Gregory the seuenth made Iohn Gaulbert the Monk,* 1.833 a saint. In the yere, 1073. Chron.

Pope Innocent the second made Hughe the Charterhouse Monke,* 1.834 a sainte. In the yeare, &c, 113▪. Chron.

Pope Boniface the eyght made Lewes Kyng of Fraunce,* 1.835 a saint. In the yere, 1290. Ioan. Laziard. Chron.

Pope Innocent the fourth made Ed∣munde Archebishop of Cantorburye,* 1.836 a saint, and Peter de verona the Blackfry∣er 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 Ni∣colas de Toleto an Austen frier,* 1.837 a sainte. In the yeare, &c. 1430. Ioan. Stella. Chron.

Pope Clement the fyfte made Pope Celestine a saint vnder the name of Pe∣ter.* 1.838 In the yeare, &c. 1304. Ioan. Laziard.

Pope Paschalis made Charles y^e great a Sainte.* 1.839 In the yeare, &c. 1164. Christi. Massaeus.

Pope Leo the tenthe made Fraunces the Heremite,* 1.840 a saint. In the yere. 1507▪ Christ. Massae.

Pope Alexander the thyrde (which I had almost forgottē) made Thomas Bec∣ket Archbishop of Cantorbury,* 1.841 a saint. In the yeare, &c. 1161. Plat. D. Barns.

Pope Alexander, (sayth the Englishe Festiuall,* 1.842) 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.* 1.843 Then the By∣shop ordayned a day, when y^t should be done. So ouer euen, while they might haue space: he toke with hym the By∣shop of Salisburye, and other monkes and Clerkes many, and wente to the place, where Thomas had layen fyftye yeres. Then they kneled al on y^e 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 Tho∣mas Archebyshop of Cantorburye, Primate

of Englande,* 1.844 and the Popes Legate, slayne for the ryghte of holye Churche the fyfte daye of Christmasse. Then for greate de∣uotion that they had of the syghte, all cryed: Sainte Thomas, Saint Thomas. And then they toke the head to the Arche∣byshop 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 bren∣nyng, 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,* 1.845 y^t thys Thomas did weare harde hayre next his bodye, and a breche of y^e same: the whiche was so full of vermyn, y^t it was an horrible syght to see. And yet he chaunged but once in fortye dayes.

The same author also writeth,* 1.846 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 bea∣ten 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 Can∣torburye, 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 di∣uerse places of the Citye: and so y^e 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 y^t none shoulde be taken for a saint, ex∣cept he wer fyrst canonised and admit∣ted to be a saint by y^e byshop of Romes bull.* 1.847 In the yeare, 1161. Dec. 3. Tit. 46. Ca Reliquijs. Polydor. Pantaleon.

From the tyme that the Popes be∣gan fyrst to canonyse & to make saints vnto the reygne of Pope Iohn the .xxii.* 1.848 there are founde to be canonysed fyue thousande, fyue hundred, fyftye, and

fyue Saintes, y^t the Popes haue made, as writteth the author of the Chroni∣cle, entitled. Fasciculus Temporum.

Isuardus the French Monke diligent¦ly searching out the number of saintes, found, that euery day in the yeare there are moe than CCC.* 1.849 Saintes to be ser∣ued: 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 fa∣uour, 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 Inter∣cessours, 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,* 1.850 whose soules are tormented in hell fier.

Of the Reliques of Saintes.

* 1.851POpe Paschalis the firste deui∣sed first of al, the glorious set¦ting out to sale of saints Re∣liques. In the yeare. &c. 820. Fasci••. Temp. Chron. Germ.

* 1.852Pope Clement the first commaunded, that the Reliques of Saints should be reuerently kepte, and had in greate ho∣nour. In y^e yeare. &c. 1300. Clement. Lib. 3. Tit. 16. Capi. 1. Volat. Pantal.

Pope Gregory y^e fourth made a decree, y^e masse should be sayd ouer the bodyes of the Martyrs. In y^e yeare. &c. 831. Pol.

* 1.853Pope 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.

* 1.854Pope Sergius y^e first deuised the gor∣gious shrines of saintes, to kepe Reli∣ques in. In the yeare. &c. 684. Fas••. Tēp.

* 1.855Pope Constantine the seconde, whom the seditious tyrannical and superstiti∣ous Papistes did afterward violently depose, cruelly thrust into a monastery as into a prison, and most vnmerciful∣ly

put out his eyes, commaunded, that all such should be depriued of their pa∣trimony, as reserue and kepe by thē the Reliques of any saintes. In the yeare. &c. 769. Ioan. Laziard. Celestinus.

Of Pilgrimages.

POpe Cletus allowed,* 1.856 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,* 1.857 cur∣sed, and pronounced all such gilty of sa¦crilege, as hinder any man to go on pil¦grimage, or to visite the Sepulchres of saintes. In the yeare of our Lord. 101 Lib. Concil▪ Folid.

Pope Calixte the seconde ordayned,* 1.858 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 excommuni∣cated

& 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 par∣dons, I haue not hither to readde in any writer, excepte Pope Gregory the firste be he,* 1.859 whiche greatly corrupted the Church of Christ with his idle inuentions, trifeling tra∣ditions, childish ceremonies. &c. To al∣lure the people of his time vnto y^• chief and principall temples of the City and vnto the often visitation of thē: he pro¦mised them that repared thither at so∣lēne feastes, cleane remission of sinnes by his pardon. And he named the pom∣pouse sacrifices▪ Stations, bicause they were celebrated on certain dayes limit¦ted & prescribed by statute. This sede sowen by Gregory, grew to a rype har∣uest in his successours afterwarde:* 1.860 so y^t 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 coun∣ted 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,* 1.861 and graunted to all them that woulde come to Rome, & visite the temples of the Apostles Pe∣ter & Paule in the yere of Iubile or gra∣ce, cleane remissiō of al their sinnes A paena & culpa. In the yeare, &c. 1290. Ra∣nulphus 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:* 1.862 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,* 1.863 graunted to all maner of persons, that would come on Pilgrimage at y^• tyme vnto Rome, and visite the Church of S. Peter, ple∣nariam 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 par∣dons. In the yeare of our Lord. 1471. Po¦lyd. Carran. Chron.

Pope Alexander the sixt assigned the Iubile and Stations to be had in sundrye prouinces and countreis,* 1.864 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.

* 1.865Pope Gregory the first ordayned Sta∣cions 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: commaun∣dynge 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. Lae¦ziard. Chr. Massaeus. Polid. Virgil. Chron.

Diuerse Pardons graunted of di∣uerse Popes for diuers considerations, gathered out of diuers bokes, writ∣tinges and papers.

POpe Innocent the eyght hath graunted to euery man & wo¦man that beareth the length vpon him of Christes nayles wherwith he was fastned to the crosse,* 1.866 (the iuste length of euery one of them was nyne inches) and worshyppeth them daylye with fiue Pater nosters and fiue Aues,* 1.867 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 sa∣cramentes of the Church. The seuenth is, he shall be deliuered and defended from all wicked spirites, pestilence, fe∣uers, and all other maladies.

* 1.868To all good christen people disposed to say our Ladyes psaulter within this Churche or churchyard on any of these beades, the whiche bene pardoned at y^e holy place of Shene, shal haue ten thou∣sand yeares of pardon.* 1.869 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,* 1.870 and Credo sayd on them, three hun∣dred 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 par∣don wherof, remembryng y^e woundes great and smal of our Sauiour Christ, is fyue .M.iiii.C.lxxv. yeares of these fyue beades. The whole sume of pardō graunted of both monasteries for eue∣rye saulter saying on these beades, is xxvi.M.vi.C. yeares and fyftye dayes, totiens quotiens.* 1.871 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 sen∣tence. 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,* 1.872 that nowe bee, and to all other y^e will bee, ful power and authoritie to chuse thē any able prieste to theyr confessoure, seculare or religi∣ous,* 1.873 whiche maye heare theyr confessi∣ons, 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,* 1.874 may release al mā∣ner of othes so y^t it be not preiudiciall to any other mans ryght, may change all manner vowes in to other good & vertuous deedes of mercy totiens quoti∣ens,* 1.875 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 quoti∣ens, for y^e forgetting of deuine seruices, as houres canonicalls or penaunce en∣ioyned

whether it happen by debilitye or feblenesse of body, negligence or ob∣liuion, or for defaute of bokes.* 1.876 Agayn, the brethren and sisterne of the afore∣sayd gylde, may say, or cause to be sayd, masses and al other diuine seruices be∣fore daye light incontinent after three of the clocke after mydnight, not on∣ly in halowed places, but also in vnha∣lowed places though thei be suspensed or interdited by ordinarye authoritye. Also euery brother and sister y^t 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 mainte∣naunce 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,* 1.877 as if they had visi∣ted the chappell of Scala caeli of Rome, and y^e church of S. Iohn Lateranense, when the stations there be celebrated for qu••ck and dead. The aforesaid bre∣thrē and sisterne also causing masse to be sayd either on the Wednisday,* 1.878 Fri∣day, or Saterday in church or chappell for y^e dead, shal deliuer what soules thei

wil, and as ofte as they wil out of pur∣gatorye, prouided alway, so y^t thei geue somwhat to the aforesaid gilde. Again, they saying deuoutlye one Pater Noster and one Aue Maria at these feastes fol∣lowing, y^t is to saye, Easterday, Wit∣sontyde, Corpus Christi, day, Mihelmas day, the fyrst sonday in cleane lent, and eyght dayes folowing euery of y^e sayde feastes, as oft as they shall so doe, shall haue cleane remissiō of al their sinnes.* 1.879 They maye also lawfullye in tyme of Lent and other times of the yeare in y^e 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 al∣so may eate flesh with councell of their gostly father and their Phisition.* 1.880 And whosoeuer shall procure any man or woman to be brother or sister of the a∣foresayd gylde, shal haue for hys God∣ly trauayle .v.C. yeares of pardon. Al∣so euery brother and sister with theyr fathers and mothers departed shall be made partakers of all Masses, Matten∣ses, Prayers, Suffrages, almesse dede,

holy liuinges, pilgrimes, and all other good dedes and workes, of pitie & cha∣ritie, y^t which be done, and shal be done throughout y^e 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,* 1.881 of whatsoeuer death it shal happen them to dye, yea in places interdited by or∣dinarye authoritye also. And further∣more our sayd holy father hath graun∣ted to all Christen people being truly•• penitent & confessed or hauing purpo∣sed to be confessed at such tymes as the lawe hath determined, & there deuout∣ly do visite the chappel of our ladye in Boston,* 1.882 & also do visite thre tymes .vii. altares there assigned in the paryshe church at the feastes of the glorious as∣sumption, Natiuitye, & al other feastes of y^e same our blessed lady, or w^t in, viii. dayes following after euery of y^e same feastes, or any day of the said Vtas, put∣ting to their helping hands to y^e main∣tenaunce of y^e charges of the same gild, shal haue and enioy al and singular in∣dulgences & 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 prin∣cipall churches there in the yeare of Iu∣bile 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,* 1.883 and had done or caused to be done ••here any other thing for the obtayning of the indulgences of the said yeare of Iu∣bile at Rome and Compostell. Also our holy father hath declared and decreed, y^t these said remissions, faculties, indul∣gences, and dispensations, shall neuer be reuoked, suspended, nor denulled, but euer to stande in full strength and vertue from henceforth notwithstan∣ding y^e yeare of grace or Iubile at Rome or any other manner of cause, whatso∣euer 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, liber∣ties, &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. shil∣linges,* 1.884 iiii, pens for the whole for eue∣ry singulare person towardes y^e main∣teining & 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 sustenta∣tion of the order of Saint Trinitie of Houndeslowe,* 1.885 his blessing for euer, & twelue yeares, clx. daies of pardō, with relaxations of the thyrde parte of their penaunce, and of y^e payne due for their sinnes. Pope Alexander the fourthe to all the brethren & sisterne of the afore∣sayd order, that geueth some good por∣tion of theyr goodes yerely to the bre∣thren or Massengers of the said order, or in their will and testament do geue and bequeth some honest portiō of sub∣staunce for the reliefe of the sayde bre∣thren, hath licensed and graunted, to choose vnto them any apte and meete priest to bee their Confessour or ghost∣ly Father, and to absolue them from all their synnes toties quoties, and al∣so bee buryed in Christen buriall, of what so euer deathe hee deceased,

if he were not excōmunicate by name. Pope Innocent the thyrde dispenseth w^t the Brethren and Sisterne of the a∣foresayde order concernyng all vowes of abstinence and of pylgrimage go∣ing, excepte onely the vowe of pilgri∣mage vnto Peter and Paule at Rome and S. Iames at Compostell, so y^t 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 y^t geue somewhat to the sayd order of S. Trinitie.* 1.886 Pope Gregorye the nynth hath graunted to al brethren and sisterne of the aforesayd order, and to all their pa∣rentes and frendes, whether they be a∣liue or dead, al those Indulgences and pardons (which are innumerable and may iustly be cōpared with y^e Starres of the Skie and the sandes of the Sea) that they haue, whiche goe on pilgri∣mage 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 Apo∣stolique Sea.

Pope Innocent the eight hath confir∣med all thaforesayd priuileges,* 1.887 indul∣gences, pardons, &c. and of his speciall grace hath doubled them al for the sal∣uacion 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 Apo¦stolorum eius, ac auctoritate apo∣stolica mihi in hac parte cōmissa: Ego absoluo te ab omnibus peccatis tuis mi∣hi per te vere confessis & cōtritis, & de qui∣bus confiteri velles, si tuae occurrerent memo∣riae. Plenariam absolutionem omnium pecca¦torum tuorum, in quantum claues ecclesiae se extendunt in hac parte, auctoritate istarum literarum Apostolicarum tibi do & conce∣do, ita vt sis absolutus ante tribunal domini

nostri Iesu Christi, habeas{que} vitam aeter∣nam, & 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 Aposto∣like authoritye committed vnto me in this behalfe: I absolue thee from all thy sinnes, by thee to me truely con∣fessed and contrite, and of whiche thou wouldest haue bene cōfessed, if thei had come vnto thy remembraunce. More∣ouer 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.

* 1.888Pope 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 par¦takers of all the Prayers, Sacrifices, Preachynges, Contemplacions, Fa∣styngs, Watchynges, Pilgrimages,

Uowes, Obedience, Chastity, Pouer∣tye, Patience, Mercye, Almosse, and of all other spirituall Laboures, Trauai∣les, Paines, Excercises, &c, that be done eyther of the friers of the aforesayd or∣der, or of any other deuoute and reli∣gious people thorowe out the worlde, with remissiō & forgeuenesse of al their sinnes A paena & culpa toties quoties.

The like pardon was graunted of di¦uers Popes to the fraternitye of Bur∣ton Lazare,* 1.889 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 omnipoten∣tis, Apostolorum Petri & Pau∣li, & totius matris ecclesiae, a•• virtute huius bullae & Papalis indulgenciae, ego absoluo te ab omnibus pec∣catis tuis. &c. That is to say. By the au¦thoritye of God the Father almygh∣ty▪ of the Apostles Peter and Paule, & of all the mother Church, & by y^e 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,* 1.890 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 ci∣ty of Rome priuileged with the autho∣ritie of the blessed martirs & Apostles Peter and Paul••.* 1.891 And if they be prie∣stes or religious persons either men or women, and haue failed to say their di∣uine seruice, eyther thorow negligēce, or defaut of bokes, or sicknes of body: the aforesayd holy father doth merciful¦ly absolue them from al such offences, and release them from the payne & pu∣nishement due vnto suche offendours. Pope Clement the sixte also of his speci∣all grace hath geuen and graunted to all them that geue some parte of theyr substaunce,* 1.892 beyng confessed and con∣trite, release of the third part enioyned them by theyr ghostly father and three yeares of pardon, w^e an hundred dayes mo of pardon, with free buriall in pla∣ces although interdict, and of whatsoe¦uer

kinde of death they chaunce to dye, with a thousand lentes. lxv. yeares of pardon. &c.

The forme of the absolution ap∣pertainyng vnto this Fraternitie.

AVtoritate dei omnipotētis, & bea¦torum Petri & Pauli Apostolo¦rum eius, ac autoritate apostoli¦ca mihi in hac parte commissa∣Ego absoluo te ab omnibus peccatis tuis & paenis tibi in Purgatorio debitis propter cul∣pas & offensas, quas contra deum & animā¦tuam commisisti. Et in quantum mihi com∣mittitur, restituo te illi innocentiae, in qua eras quando baptizatus fuisti, exceptis pun∣ctis 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 in∣nocencye, wherein thou were, when thou waste baptised: those poyntes on∣ly excepted, whiche are reserued to the Lord Pope, y^t thy soule may liue with Christ worldes without ende. Amen.

* 1.893Pope 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 relax∣ation 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 Frater¦nitie 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.

* 1.894Of this pardon it is also thus written,

Omnibus in annis qui turbāt iura Ioannis: Ter execrantur, damnati iure probantur.

THe pardō graūted to the Frater¦nity of s. Cornelis at Westmin∣ster for such as geue any thynge vnto it,* 1.895 cōmeth in y^e yere to .MM vii. C. &. ix. dayes for euer to endure, graūted by the holy father in god Tho∣mas of the title of S Cecily, Cardinall, priest of Rome and Legate, Archeby∣shop of Yorke, and Chauncelour of England, &c. and of diuerse other Car∣dinalles and Bishops.

Certayne Popes of Rome haue com¦mitted and geuen authoritie & power to Priestes hauyng cure and charge of soules to absolue their ghostly childrē and parishioners, the whiche be bre∣thrē or sistern to y^e holy Fraternitie of the sepulchre of our Lord Iesu Christ, of all sinnes and crimes either confes∣sed or forgotten, & of penance not well done. Also of vsurye, rapine, pollynge and pyllyng,* 1.896 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 w^e laying handes on thē with violence. Also the sentence of cursyng done vnknowingly: also of of vowes broken, the vowe of Ierusa∣lem signed with the crosse in the body, and the vow of Religion with solemni¦tye professed, onely excepted. Also prie∣stes 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 ho∣ly 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 Fra¦ternitie,

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,* 1.897 beside y^e deliueraunce of many soules out of y^e bitter paynes of purgatorye, with innumerable indul∣gences & pardons for them y^t be alyue, are graunted fiue special gifts & singu∣lare benefites, Fyrst, he shal haue rea∣sonable goodes to his liues ende. Se∣condly, his enemies shal haue no pow∣er on him.* 1.898 Thirdly, what lawfull peti∣cion 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 bles∣sed Martyr S. Erasmus. Al these pardōs, indulgences, priuileges, giftes & bene∣fites shal al they haue, y^t geue any part or porcion of their goodes to y^e vphol∣ding and maintaining of the holy place of S. Erasmus.

Many other raggemans roules could

I here haue placed, which contayne al∣so innumerable pardons, infinite in∣dulgences, great giftes, singulare pri∣uileges, wonderfull liberties, marue∣lous deliuerances & spedy remedies of soules out of purgatorye, &c, but these may seme to suffice at thys presēt. For hereof mayest y^u euidentlye perceaue, what reliques we haue receaued from Rome, & what good stuffe the popyshe pardoners haue broughte vs in tymes paste frō y^e moste holy father, or rather frō y^e romish Antichrist, & al for money. Do what thou wilte: liue as y^u wilte: if money come, y^u art out of hande made cleane, and absolued frō all thy synnes A paena & culpa, toties quoties, & art made as pure & faultlesse as y^u were in time of thy baptisme,* 1.899 so y^t now by the vertue of these pardons thou mayest boldelye stand before y^• iudging place of Christ, and be free from y^e sentence of damna∣tion, and in fine, be made fellow heyre with Christ, of euerlasting saluation.

* 1.900But if thou wilte haue the true par∣don and remission of thy synnes, and be deliuered A paena & culpa, toties quo∣ties, 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, cra∣uyng 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 ho∣ly wayes of Goddes moste holy lawe. If thou do thys, doubt thou not, but y^t thou shalt haue abundauntly vnto the great consolation and comforte of thy soule, remission of all thy synnes, qui∣etnesse of conscience, the gift of the ho∣ly 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 par∣dons, whiche are nothyng ells,* 1.901 than nets for mony, deceauings of y^e people, defacyng of Christes death, obscuryngs of Gods free grace, very spurres vnto all leudnesse of lyfe, and a ryght pathe∣way vnto euerlasting dānation.* 1.902 Heare what god sayth by y^e prophet: Come to

the waters al ye y^t be thirstye, and ye y^t haue no money. Come bye, y^t 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 y^e fedeth you not, & spende your labour about the thyng y^e satisfy∣eth 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 la∣den,* 1.903 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,* 1.904 and abashed at suche a thyng, sayeth the Lorde. For my people hath done two euills. They

haue forsaken me the well of y^e water of lyfe, and haue dygged them pyttes, yea vile and broken pittes, y^e can holde no water. Blessed is the man, sayth the Psalmographe,* 1.905 whose hope the name of the Lord is, and hath not turned vn∣to vanities, nor vnto suche as goe a∣bout with lyes.

Of Purgatorye.

Who was the fyrst inuentour, deuiser,* 1.906 and fynder out of the Popes false fained, fyrie pur∣gatorye: I can not finde by a∣ny 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,* 1.907 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 y^e destructi∣on and condemnation of their soules: there wanted not specially of the com∣panye of Sophisters, and Monks, espi∣ing that there woulde ryse no small

auauntage to their purses of this good¦ly newe and late inuention: whiche set a good face on the matter, countenaun¦cing it out with the authorityes of the holy Scripture addyng therunto their false, pestilent, and lying gloses, wher∣with they bleared the eyes of the sim∣ple, 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 pay∣nes themselues in that firye fornace,* 1.908 till they haue made sufficient satisfacti¦on for their sinnes, or els by the Suffra¦ges and sacrifices of the Masse or by al∣mosse dedes done for them of theyr ex∣ecutours and frendes, &c.

* 1.909Thys dreame of purgatorye and praying for the dead hath bene main∣tayned 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 vt∣ter decaye.

Where thys place of Purgatorye is: none of oure purgatorye rakers or proctoures thereof is able to declare.* 1.910 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 y^e earth. Some holde y^t it is not nie vnto hell, (for then myghte it seme y^t suche as are in Purgatorye, shoulde neuer ascende and come vnto heauen,) for asmuche (as we rede in y^e Gospel of Luke)* 1.911 that there is so great a space be∣twene them that are aboue and them

that are beneath, y^t they whiche are a∣boue, can not come downe to them y^e are beneath: neither can they that are beneath, come vp to them y^t ar aboue.) But aboue in the ayre, yea and that in torrida zona, bycause that after they bee sufficiently purged,* 1.912 they may be nighe and goe strayghtwayes vnto heauen. Some other saye, y^t they be neither be∣neath 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, accor∣ding to their desertes, but all suffering paynes eyther more or lesse, till suffici∣ent satisfactiō be made for theyr sinnes either by themselues in paynes suffe∣ryng, or els by other in Massesingyng, in almosse geuing, in watching, in pray¦ing, in pilgrimage going, in the popes pardons bying, &c. The tales and lies, which the papistes haue inuented con∣cerning 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 Purga∣tory is:* 1.913 so likewise doe they dissēt both in the tormentours & in the tormentes of the soules. Some teach, y^e the soules in purgatory are punished of the good aūgels at gods appointmēt: some say, that they be wicked Spirites of hell y^t punishe them. Some agayne hold, that the soules in purgatory are tormented with fire onely, accordyng to this sen∣tence of Saint Paule:* 1.914 Vniuscuius{que} opus quale sit, ignis probabit: some contrari∣wise affirme, y^t they are punished both with fyre and water,* 1.915 according to this saying of the Psalmographe. Transiui∣mus 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 tormen∣ted, yea and that with such paynes and tor∣mentes,

as be incomparable: the pay∣nes & 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,* 1.916 that hath differ∣red the frute of conuersion vnto an o∣ther world. And this fyre, althoughe it be not euerlastyng, is notwithstanding a wonderfull greuous fyre.* 1.917 For it ex∣cedeth 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.* 1.918 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,* 1.919 and a man shoulde stande in the myddes of them, yet shoulde he not suffer so greate heate and bur∣nyng, as the soules doe in Purgatory. No temporall payne maye be compa∣red with the paynes of Purgatorye. The paynes is so greate, that a lyttle

shorte tyme seemeth to be verye longe and greate tyme.* 1.920 Therefore we rede, that a certayne Religious man bur∣ned 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 num∣ber of yeare.

And some soules are punished there a longe space:* 1.921 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 tor∣mentes, 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.* 1.922 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?* 1.923 I say, y^t it is

more greuous to be in Purgatory one twyncklyng of an eye, than all y^e 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 be∣twene two euils the lessest is to be cho∣sen. And therfore the soules that are in Purgatorye,* 1.924 cry with Iob on this mā∣ner, and say: Miseremini mei, Miseremini mei, saltem vos amici mei: Quia manus do∣mini tetigit me. That is to say: Haue pi∣tie 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 fai∣ned Purgatory and the moste horrible & dredeful paynes therof: they thought it also good to deuise some thing to re∣lieue these paynes and to ease the bit∣ter tormentes whiche the sely soules suffer in that most greuous fyre of pur¦gatorye: by this their deuise nothyng doubting but that no small aduaunta∣ge shoulde ryse vnto them,* 1.925 whiche in dede hath had hitherto fortunate suc∣cesse. Diuerse inuented diuerse reme∣dies against these fyry tormēts: Which

thyng hath bene brought to passe by y^e cōstitutions & ordinaūces of men part∣ly, as we may see in y^e Coūcels Floren∣tine and Constantiense: and partly by the bookes and writings of the Sophisti∣call 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,* 1.926 sayeth, that there are iii. Churches. The first is in this world and that is called, Ecclesia Militans, that is, y^e Militant or warrefayring church, The secōd is in heauen: and it is called, Ecclesia Triumphans: that is to say. The Triumphant Churche.* 1.927 The third is in Purgatory: and it is called, Ecclesia Ex¦pectans: that is, The Churche Expec∣tant, 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 y^e soules that are in Pur∣gatorye.

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,* 1.928 thorowe geuyng of almosse, and the prayer of the faithfull, and specially of the Priestes, to whom the soules are committed.* 1.929 For almosse is the meate of soules and prayer is the drinke.* 1.930 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, where∣with y^e soule being in Purgatory may be holpen: the masse farre excelleth. Therfore saith Gregory:* 1.931 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.* 1.932 Ye shall vnderstande, that there bene foure thinges, that greatly holpen sou∣les that bene in Purgatorye and that bene these. Fidelium amicorum oratio elee∣mosynarum largitio: salutaris hostia, & ie∣iuniorum obseruatio. That is: prayers of frendes deuoutly sayd, & almosse deede doying, and masses singing, and absti∣nence in fasting. That prayers helpe much a soule that is in Purgatory: the authour proueth for lacke of the testi∣monies of holye scripture, with thys narracion or tale that followeth. We find written sayth he,* 1.933 in Legenda aureae, how there was a man, y^t had his house fast by a churchyarde side & y^t 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 sou¦les. 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,* 1.934 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.* 1.935 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.* 1.936 Sicut aqua extinguit ignem: ita elee∣mosyna extinguit peccatum.

Right as water quencheth fire: so al¦messe deede quencheth the fire y^t bren∣neth 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,* 1.937 profite thē greatly, he bringeth in this narra∣tiō or tale. We rede, (saith he) y^t in olde tyme, good people woulde on all hol∣lowen day, bake bread & deale it for all christē soules. And yet there ben some, but all to fewe. We rede In Legenda au∣rea of a knight that should go to a bat∣tayle, and had a cosen that he loued pas¦sing 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, y^t he was slayne, and his cosin loued wel y^e 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 y^e fende. Ego purgatus vado in regnum dei. And I am purged, and go to the king∣dome 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,* 1.938 is the Masse, For when a∣ny 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:* 1.939 so the sacrament of y^e altare cōforteth y^e soules y^e masses bene done for.* 1.940 It is written in Legenda aurea how a Byshop suspended a prieste by∣cause

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, y^e dead bodies rose & came about hym and sayd: Thou haste sayd no masse for vs. And moreo∣uer thou haste taken our priest awaye frō vs. Loke y^t thys be amended, or els God will in shorte tyme take venge∣ance on thee for our sake. Then was y^e 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 y^e fyshers set their nets in haruest,* 1.941 and they tooke vp a great pece of Ise, and y^t was the coldeste Ise that euer they felte, and it woulde not melte for the Sunne. And so brought they y^e Ise to y^e Byshop. For he had a great brennyng heate in his foote, and it was the coldest y^t euer he felte. Then spake there a voyce to hym oute of the Ise, and sayd: I am a soule y^e suffereth my penaunce here in thys Ise. For I haue no frendes, y^t will doe masses for me. I shall be deliuered of my penance

and y^u 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,* 1.942 he layd the Ise vnder his foote and euer as he sayd masse, the Ise melted away. And so within a while y^t Ise was molten, and y^e soule was deli∣uered frō pain, and y^e bishop was whole of hys sicknesse. Then the soule appea∣red to him w^t much ioy, & sayd: With y^e masses singing I am brought oute of payne into euerlasting blesse.

The like fables many & diuerse, are tolde of Gregorius Magnus, of Petrus Clu∣niacensis, of Iacobus de Voragine, &c.

But y^e author of y^e booke entituled,* 1.943 Sermones discipuli, rehearseth ten māner of things, wherwith y^e soules y^t are in purgatorye, maye be deliuered oute of their paynes. The fyrst is, the setting vp of candles at massetime before y^e sa∣crament, or before Images, in y^e honor & prayse of God and of his Saintes.

The seconde is,* 1.944 Sensyng of the Al∣tare when Masse of Requiem is songen for the soules departed, with thys in∣warde desyre, that God will deliuer

y^e soule from the stenche of purgatorie, where it is now punyshed.

* 1.945The thyrd is, sprinckling of holy wa∣ter vpon the Sepulchres or graues, & vpon y^e bones of the dead. And here must they desyre, y^t as the heate of thys present fyre is cooled by y^e sprinckling of water: so likewyse the heate of y^e fire of purgatory may be tempered & cooled for y^e soule y^t 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 vn¦to saints in heauen for the soules y^t are in purgatorye,* 1.946 y^t they may make inter∣cession for thē vnto God: for they may do much with God. And for thys cause we send y^e saints vnto y^e heauenly king as massengers, y^t they may obtayne of that King, indulgence, pardon and fa∣uour 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 y^e soules departed,* 1.947 y^t they may be de∣liuered from the dets, which they owe vnto God▪

The sixt is, fastings, watchings, af∣flictions

& knelings for y^e soules depar∣ted,* 1.948 as it is specifyed in the popes de∣crees: Ieiunia viuentium sunt auxilia de∣functorum. The fasting of y^t liuing ar y^e helpes of the dead.

The seuenth is,* 1.949 paying of y^e dets of the dead. This profiteth y^e soules y^t are in purgatorye beyond al measure. For while y^e dettes are vnpayd, y^e soules are greuously punyshed in purgatorye.

The eyght is,* 1.950 offering vp of bread & wine, y^t it may please God likewise to feede y^e hungry soule, and to geue drink to y^e thirstye soule y^t is in purgatorye. Likewyse y^e exercisyng of the works of mercy for the soules departed, as in ge¦uing meate to y^e hungry, drinke to the thirstye, lodging to the harbourlesse, clothes to the naked, &c.

The nynth is, when a man accom∣plisheth & fulfilleth y^e penaunce for the soules departed,* 1.951 whiche y^e soules them∣selues 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 prin∣cipall remedye and helpe that can bee deuised for the deliueraunce of soules out of Purgatorye.* 1.952 For we reade,* 1.953 y^t 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.* 1.954 For thys worde Missa whiche we in Englyshe call Masse, is deriued a Mittendo, y^t is, of sendyng. For in the Masse grace is sente to a synner being in synne, and to y^e soules a playne deli∣ueraunce from all payne. Therefore sayth Austen,* 1.955 y^t there is no masse cele∣brated, but y^e 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,* 1.956 howe it commeth to passe, y^t the soules which are in purgatorye, do knowe the suffrages, which are here done for the? I answere:* 1.957 the Aungels, which do here abide & tary with vs, do many times vi¦site y^e soules in purgatory, & declare vn∣to thē y^e 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 a∣gainst the troublous torments of pain¦ful purgatorye, which the selye simple soules suffer for y^e satisfaction of Gods iustice, as the papists teach: there is an other remedye, which I of late founde in y^e latter end of an old written boke. And this is of so great vertue, y^t who∣soeuer deuoutly practiseth it shal w^tout doubte (as it is there specifyed) deliuer one soule out of purgatory at the least yea and that within .ix. dayes. Pro∣batum est.

Fyrst on the sonday,* 1.958 cause a masse to be song or said in y^e worship of y^e Trini∣ty. Set also .iii. candles burning before y^e sacrament al y^e masse tyme. Fede also three poore men, or geue three almes∣ses to the nedye.

Secondly on y^e monday, cause a masse to be song or sayde in y^e 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 pa∣triarches. 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 Sater∣day 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 y^t 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 cer¦taine Pope called Gregory,* 1.959 whiche had a mother, whome he loued a∣boue all thinges, and chiefly for her goodnesse and vertue. It chaūced tho∣row misfortune that the aforesaid wo∣mā 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.* 1.960 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 con∣iure thee in Gods behalfe, that thou de¦clare vnto me, what thou art. She aū∣swered. O most derely beloued sonne,

I am thy Mother. The Pope maruel∣lyng greatlye at the matter: sayd vnto her: We hoped that thou haddest bene a good woman, and placed in the king¦dome 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 y^t therfore she suffred such paynes, y^t the very flames of fyre came oute of the mouth of her. The Pope being mo¦ued with sorowe and payne of his mo∣ther, said vnto her, O mine owne mo∣ther, 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,* 1.961 & be saued. He said: What mas∣ses shoulde they be? She aunswered: Thre masses of y^e Natiuity of our lord. Thre masses of y^e Epiphanie of our lord Three of the Purification of our Lady.* 1.962 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 y^t these masses

be celebrated within y^e Octaues of y^e 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 y^e Canon of the Masse: also with these prayers fo∣lowyng, so that the prayers that fo∣lowe 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, Pla∣cebo, 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 on∣ly. 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, y^e 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 y^e 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 y^e Pope appoin¦ted 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 Hea∣uen, and fell downe at the feete of her▪ saying: O Regina coeli, miserere animae ma∣tris 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 y^t 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 do∣mini. 1354.

Of the vertues of the Masse.

THe masse hath xii. vertues,* 1.963 as it is specified in a certaine booke called The signification of the Masse, imprin¦ted in the Englishe tounge by Robert Wier, Cum priuilegio regali ad imprimen∣dum solum.

The first vertue or frute of the masse is, as some doctours do write, y^t 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 y^e space of y^e same masse, O what may be then deserue, which doth heare eue∣ry daye .iii. or .iiii. masses? And what doth he lese, and what compte shall he make afore God at the daye of iudge∣ment, whiche hath not so greate busi∣nesse, 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 y^e dignitie and excellētnesse of the masse.

The second vertue is,* 1.964 that the holy aungels be glad to be nighe vnto y^e per¦son 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, y^t the man be∣holding with deuotiō & reuerēce y^e holy Sacrament in the masse as S. Austen ••aith, god doth geue him y^e 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 Aun∣gell. And if the man dye the same daye that he hath herd masse without recey∣uyng 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 Sa∣crament,* 1.965 doth receaue a good inspira∣tion, so that from thenceforth he doth conuert hym from hys sinnes: as the good theef vpon the crosse, Mary Mage¦dalene 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, recea∣ueth spiritually the Sacramēt, so that he desire it deuoutlye. And so it maye chaunce, that a man hearyng masse de∣uoutlye, shall obtayne more grace▪ than the priest whiche doth it. For the priest is not alwayes equally well dis∣posed. And so may a man euery day re∣ceaue 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 Ca∣tholike 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.

* 1.966The 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 y^e it is bet∣ter that a man cause a masse to be sayd for him in his lyfe, than an hundred af∣ter 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 y^e, whiche he hath deserued in his life. And hun∣dred 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, y^e a woman hea∣ring masse deuoutly, if it chaunce, that shee do laboure of childe the same day, she shall be deliuered without faulte y^e more easely and with lesse payne.* 1.967 For the holy Aungels be very busye and di∣ligent about her. Therfore al women being with childe (if it be possible) shall heare masse euery day. For by the ver∣tue of the masse, y^e frute or childe is pre∣serued. And they shall put their trust in the sacrament, and in oure blessed La∣dye the Mother of God, and in none other thing.

The eleuenth vertue is, y^t al thyng that a mā doth enterprise after he hath heard masse, shall prosper and come to good end: agayne, y^e whiche the man doth eate & drinke after he hath heard masse, shal profyt more to the necessi∣tye of nature.

The twelfth vertue is, y^t if the man die the same day y^t 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 y^e masse. For it is written in the holy Gospel: With what measure ye haue measured:* 1.968 with the same also I wil measure you euer∣lastingly. AMEN.

* 1.969In the Festiuall also we reade thus concerning this matter. S. Austen say∣eth, y^t it profiteth greatlye all Christen people for to heare masse, and specially for nyne causes, and sayth in this man∣ner of wise.

Quia illo die quo audierit missam, necessa∣ria cibaria conceduntur. For that daye y^e he heareth a masse, he shall fayle no bodily foode or sus••enaunce, nor no ne∣cessary thing y^t shal be belonging or ap∣pertayning vnto hym, nor no let ne impediment shall he haue in hys iour∣ney that he hath to goe or ryde, wher∣soeuer he trauayleth.

The second cause is, al venial sinnes be forgeuen hym by the vertue of the masse, and idle wordes.

The thirde is, y^t if a man die: it shall stand hym for hys housell.

The fourth, he shal not y^t day l••se his syght.

The fifte, al idle othes that daye shal

be forgeuen hym.

The sixt, y^t 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 Aun∣gel reckeneth to his saluation.

The nynth, al the while y^t he behol∣deth 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 y^e Masse,* 1.970 we finde these wor∣des: Before al remedies, wherwith the soules being in purgatory may be hol∣pen: the Masse farre excelleth. There∣fore sayeth Gregorye: Oh, howe great & liuely gifte of God is thys? For masse is neuer song or sayd, but that two ver¦tuous workes doe concurre, and are brought to passe: that is to say, the cō∣uersion of one sinner, and the deliue∣raunce of one soule at the least oute of purgatorye.

Of Councells.

POpe Marcellus the fyrst made a decree,* 1.971 y^t no councel myght be lawfully assembled & ga∣thered together, whether it be general or national, without the bi∣shop 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 after∣ward. Concil. Polyd.

Pope Felix the second ordayned, y^t al byshops should come to y^e general coū∣cel,* 1.972 or els signifye to y^e 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.

* 1.973In a Synode holdē at Constantia, it was decreed, y^t frō henceforth general coun∣cells should be holden from ten yeare to ten yeare, to thys ende, y^t the Lordes fielde might be purged from al bryers, thystles, thornes, heresyes, erroures, schismes, &c. Notwithstandyng reser∣uyng thys authoritie and power to y^e

pope, y^t 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 y^e councell of Nice,* 1.974 y^t every byshop shoulde twice yearelye haue a Synode or Sene general with∣in hys diocesse, to correcte and reforme such thyngs as were out of order. But nowe y^e matter is so handled,* 1.975 y^t 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,* 1.976 which is celebrated without the mynde and consent of the Romyshe Byshop, should be called not Concilium, but Conuenticulum, or Concili∣abulum: 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,* 1.977 shuld be referred vnto a greater See: if they cā not there be determined iustly and truly, y^t then they shall be brought vnto the Aposto∣lique See. Ibidem.

In the councell Agathense it was de∣creed,* 1.978 y^t such as wer accited to come vn∣to the councell, and refused so to doe, shoulde be accursed. Dist. 18. Capit. Si¦quis. Si Episcopus.

Pope Agatho made a decree, y^t al the cōstitutions & ordinaunces of y^e church of Rome,* 1.979 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.

* 1.980Pope Stephen the fyrste ordayned, y^t 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.

* 1.981Pope Antberius ordayned, y^t what∣soeuer was decreed of other Byshops, mighte bee dissolued of the byshop of

Rome, as one y^t hath power to ••udge of al churches. In the yere, &c. 239 Cau. 9. Qu. 3. Cap. Cuncta.

Pope Innocent made a lawe,* 1.982 y^t no mā should presume to iudge y^e Bishop of Rome. For he being iudge of all men, ought to be iudged neither of y^e Empe∣rour, nor of all y^e 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 Con∣stantia, obiected agaynst Pope Iohn the xxiii. of y^e name (being there present) di¦uerse borrible faultes:* 1.983 of the which he was openly conuict, to y^e nūber of moe thā forty, yea & those most greuous sin∣nes. The pope secretly fleing, was ap∣prehended, deposed, & caste into prison.

Afterward in y^e councel it was decre∣ed,* 1.984 that a general councel lawfully ga∣thered 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 y^e councell semeth to be

contrarye vnto that,* 1.985 whiche sayeth, y^t the pope and hys See are not bounde to be subiect, to the councels and deter∣minations of other. Cap. Significasti: de elect. And y^t the pope hath in his hearte al manner of lawes: Agayn, y^t he is not bounde to purge and clere of himselfe such crimes and faults, as are obiected against him. &c.

Of Heretykes.

* 1.986POpe Siritius ordayned, y^t Here∣tikes should be banyshed and y^t no Christians shuld communi∣cate 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 per∣petually, there vnto death to remayne, geuyng themselues to fastyng & pray∣er. In the yeare, &c. 389. Ioannes. Stella. Lib. Concil.

* 1.987Pope Pelagius the fyrst not content with thys former punyshement, made a decree, that all heretikes and Schis∣matikes, with al such as be contumaci∣ter disobediente to holy Churches ordi¦naunces should be put to death by the

seculare power. Prouided alway, that the Popishe bloudy butcherlyke By∣shops with their woluishe wicked of∣ficers and Antichristian adherētes doe first of all persecute thē, emprison thē, accite them Coram nobis,* 1.988 accuse them, cō¦demne them, and afterward accordyng to their deuilishe decrees commit them to the secular power and temporal ma∣gistrates, 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 Pope∣like predecessours:* 1.989 Non licet nobis inter∣ficere 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, y^t whosoeuer did affirme, that Christ and his Apostles had no possessiōs neyther in proper nor in cōmune,* 1.990 y^e 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 y^e main∣tenaunce of their lyuing: he lykewise shoulde be adiudged an heretike. Of this it folowed,* 1.991 that many Friers and Nunnes of Fraūces order were brent as heretikes in diuers places of the worlde in resisting this decree of y^e Po∣pe for the maintenāce of their monasti¦call and wilfull pouertie. In the yeare of our Lorde. 958. Math. Palmer, Ioan. Laziard.

* 1.992Pope Benet the twelfth after a cer∣taine 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 Christi∣ans, after their departure haue nothīg in them worthy to be purged, but all pure, cleane, and without sinne: and y^t 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 ta∣ken for an heretike. In the yeare of our Lord. 1317. Ioan. Laziard.

Pope Caius ordayned, that no here∣tike, 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,* 1.993 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,* 1.994 that no Christen man shoulde geue hys chylde to be maryed vnto an heretike, or schismatike. cap. 10.31. Agayne, that whosoeuer dyd for∣sake true Martyrs of Christe,* 1.995 and fol∣lowed the false Martyrs, whiche are heretikes and schismatikes, shoulde be accursed. Lib. concil. cap. 34. Barthol. Carranza.

Pope Fabian made a good & Godlye decree,* 1.996 y^t the true Christians should a∣boue al things auoyd the cōpany of he∣heretikes & schismatikes, & of al such as

maintayne an other faith and doctrine than the Apostles of Christ & their suc∣cessours 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.

* 1.997Pope Innocent the third bearing rule In the yeare. &c. 1215. the Councell La∣terane was celebrated, where were pre∣sent two Patriarches, one of Hierusa∣lē, an other of Constātinople .lxx. Arch∣bishops Metropolitanes .iiii.C. By∣shops, xii. Abbottes .viii.C. Cōuentual Prioures: the Legates of the Greke & Romane Empyre, besides the Ora∣tours and Embassadours of the kings of Ierusalem, of Fraunce, of Spayne, of England, and of Cyprus. In thys Councell it was decreed,* 1.998 that all here∣tikes & so many as did in any point re∣siste the Catholike faith, should be con∣demned as Schismatikes, and deliue∣red to the secular power, or their Bay∣liffes or Shierifs, to be punished accor¦dingly: and that if they were priests or of the Clergye,* 1.999 they should f••rst of al be regraded from their orders, and after∣ward

committed to the temporall offi∣cers.* 1.1000 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 se¦culare power to be punished accordin∣gly, and their goodes confiscate.

In the same Councel it was also de∣termined,* 1.1001 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 spa∣ce of one whole yeare, that they should be condemned as heretikes.

Moreouer in that Councell it was also decreed,* 1.1002 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 diligent∣ly roote out & destroy in all their king∣domes,

dominions and landes, all such persons,* 1.1003 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 tem¦poral lord or ruler, being required and admonished of the church so to do, shall neglect to purge his land of those here∣tikes: that then euerye suche person or persons so offendyng, shal be excommu¦nicate by the Metropolitane and other Byshops of that prouince. It was fur∣ther determined in the aforesayd Coun¦cell, that if that Lorde or Rular do re∣fuse by the space of one hole yeare to sa¦tisfie and to accomplishe the decrees of the aforesaid Councell, that then signi∣cation shoulde be made thereof to the highest bishop, y^t is to say, to the Pope, that he may denounce,* 1.1004 that from y^e time forward that Princes subiectes are ab¦solued and vtterly deliuered frō shew∣yng or owing any fidelitie or obediēce towarde hym: Agayne, that the Pope may geue that lād to be occupied & en∣ioyed

of the Catholikes, to possesse it (all heretikes beyng rooted out) quiet∣ly and without any contradiction. &c. Lib. Concil. Barthol. Carranza.

Pope Nicolas the first made a decree,* 1.1005 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 here∣sye, and is in dede a playne heretike, Ip∣so 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, y^t he whiche defendeth heretikes is not only an heretike himself,* 1.1006 but he is also a cap¦taine 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,* 1.1007 although he were hys nye kinsemā, y^e 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.* 1.1008

In the Councel Laterane it was for∣bidden, that any man should receaue in to his house, or into his dominions, he∣retikes, or cherishe them, or by and sell with them: and that if any mā did con∣trarie to this decree, he should enioy no ecclesiasticall priuilege, nor be buryed among other Christians.

* 1.1009In 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, y^t 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 y^t no Christen mā should communicate or bee familiar with him y^t is excommunicate,* 1.1010 eyther in prayer, or in eating and drinckyng, or in any other point of amitye, no, nor yet bydde hym once God speede, accor∣dyng to the doctrine of the Apostle. A∣gayne, if any man, presumed to doe the contrarye wittingly & of a set purpose y^t the same person shuld also be excom∣municate. 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,* 1.1011 y^t all such as spoyle, robbe & take away the churche goodes, or in any case vexe or trouble the churches, or any appertay∣nyng vnto them, shoulde be excommu∣nicate and accursed. In the yere, &c. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil.

Pope Gregorye the fyrst cōmaunded,* 1.1012 y^t no byshop should excommunicate any man for priuate iniuries, wronges,

and displeasures done agaynst himself, (which sayth he,* 1.1013 ought eyther patient∣ly to be suffred, or els vtterly to be dis∣sembled) 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.

* 1.1014Pope Honorius the fyrste made a de∣cree, y^t the names of suche as were ex∣communicate, shoulde be published to al Byshops, Curates and Churches y^t be nighe: again, that their names with the excommunication shoulde be set in places, where most resort of people is, y^t 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.

* 1.1015Pope Alexander the second ordayned, y^t 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 y^t go to Rome on pilgri∣mage to visite the holy Apostles Peter and Paule,* 1.1016 or ells any other where to seeke and visite y^e Oratoryes of other Saintes: eyther spoyle or take away a∣ny of their thinges, y^t they carye with them, shalbe excōmunicate, and so re∣mayne til they haue made ful and per∣fecte satisfaction. In the yeare of oure Lorde. 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas.

Pope Gregory the fyrst made a decree, y^t whosoeuer striketh Bishop or prieste or spoyleth or setteth on fyre churches:* 1.1017 the same shal be excommunicate: hys goodes confiscate, and he hymselfe en∣closed in a monasterye and there do pe∣naunce al the daies of his life. For, say∣eth 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,* 1.1018 that spoyle pilgrimes or Oratours of any Saint, or Clerks, or Monkes, or women, or poore peo∣ple y^t 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 al∣so al thē excommunicate, y^t 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 de∣cree, y^t no man ought to kepe company nor to eate and drinke with suche, as y^e Byshop hath excommunicated. In the yeare of our lord. 1086. Caus. 11. Quaest. 3. Cap. Quibus.

Pope Clement the fyrst made a law, y^t if the priestes and other of the Cler∣gye,* 1.1019 yea and all Princes and Rulers, whether they be of hye or lowe degree with al y^e cōmon people, doe refuse to obey the byshops: al such shuld not on∣ly loose their good name but also bee banyshed out of the kingdome of God, & put out of the company of the fayth∣ful, 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, y^t

although hys predecessours the popes according to the rigoure of the ecclesi∣asticall censure dyd forbyd generallye al men to keepe companye,* 1.1020 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: chil∣dren with their parentes: seruauntes and hande maydes with their maisters and mastresses, &c, although they be ex∣communicate. He also exempteth thē by the Apostolyke authoritie from the bonde of excommunication, which ig∣norantlye communicate with them y^t are excommunicate. In the yere of our lorde. 1073. Caus. 11. Quaest. 3. Cap. Quoni∣am multos.

Pope Zacharye the fyrst determined,* 1.1021 y^t although men kepe companye, eate and drinke with them that are excom∣municate, yet if they doe it not of an e∣uill purpose, nor inwardly consente to their iniquitie, thei receaue no domage thereby, neither are they excommuni∣cate. In the yeare, &c. 752. Caus. 11. Qu. 3. Cap. Quod precessor.

Pope Vrban the second made a law, y^e subiectes are not bounde to kepe theyr othes made vnto their princes,* 1.1022 if they be excommunicate eyther of the pope, or of any Byshop. In the yere, &c. 1086. 15. Quaest. 6. Cap. Iuratos.

* 1.1023Pope Gregorye y^e 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 char∣ging to shew thē no obedience or loy∣altye, till they haue made satisfaction. In the yeare, &c. 1186. Ibidem. Cap. Nos sanctorum.

Pope Zacharias (as Pope Gelasius wri∣teth to Anastasius the Emperoure) dyd depose from hys kyngdome the Kyng of Fraunce,* 1.1024 not so greatly for hys euil behauiour, as y^t he was vnprofitable to so greate a power: and placed in hys roume Pipine father of Charles y^e Em∣perour: and absolued and made free all the Frenchmen from the othe of theyr fidelitie vnto the king: which thing ho∣ly Church many tymes doth of her au∣thoritye, as in deliueryng the Souldi∣oures

from the bonde of their othe, whiche they haue made to their Em∣peroure and Captayne. Thys thyng also holy Church practiseth of those bi∣shops,* 1.1025 which by the Apostolyke autho∣ritye are deposed and put downe from their pontifical degree. Ibidē. cap. Alius.

In the Councel ••halcedonense it was decreed,* 1.1026 y^t whosoeuer attempteth to spoyle, to robbe, to destroye, to dissolue, &c, any monasterye or Abbay: the same should be excommunicate and vtterly banyshed from y^e Kingdome of God, so y^t no goodnesse eyther of Fayth, or of workes shall profyt hym vnto saluati∣on, forasmuch as he hath destroyed the way of so noble and wholesome a lyfe, Lib. Concil. Carrantza.

In the councell Laterane it was de∣termined,* 1.1027 y^t al they, which being either forbidden, or not sente, presume & take vpō thē eyther publiquely or priuately y^e office of preaching w^tout y^e authority of y^e pope, or of some Catholike bishop, shoulde be excommunicate: and if not∣withstandyng they goe forth, and will not cease, that then some other punish∣mente agreable to theyr disobedience

shalbe exercised vpon them. Lib. Concil.

In the councel Toletane it was agre∣ed, y^t if any noble mā do spoyle a priest, or any poore man, or religious person, and y^e Byshop shall commaund hym to come vnto hym, y^t the cause maye bee heard, & he refuse to come: letters shall be sēt thorow out al bishops one to an¦other, which shall declare to al y^e coun∣treyes round about, y^t that man is ex∣communicated and is so to bee repu∣ted & taken, til he hath shewed hys obe∣dience to the ordinary, and made resti∣tution. Caus. 24▪ Quaest. 3. Capit. Si quis de polentibus.

In a councell holden at Paris, it was ordayned y^t no priest should excommu∣nicate any man,* 1.1028 before y^e cause be eui∣dently proued, and openly knowen. I∣bidem. Cap. de illicita.

In the councell Rothomagense, it was decreed, y^t 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 let∣ters must be sent roūd about vnto Pa∣rishes, 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 or∣dinaunces, and examples of the holy

fathers, do vtterly sequester and banish by the authority of God and the iudge∣ment of the holy Ghost, al violatours, disturbers, hinderers, and destroyers of Gods churches, frō the lap of holy mo∣ther 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 y^t is accursed or excōmunicate,* 1.1029 is penitēt & so∣ry for his sinne, & desireth for∣geuenesse, & promiseth to a∣mende: the Bishop y^t 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 y^t is excommunicate, fal flat downe on the grounde, and asketh for∣geuenesse, 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 no∣ster, & Saluum fa•• seruum. &c. With this collecte: Praesta quesumus domine huic fa∣mulo tuo dignum paenitentiae fructum: vt ecclesiae tuae sanctae, a cuius integritate deni•• ••erat peccando: admissorum veniam conse∣quendo, reddatur innoxius. Per Christum dominum nostrum. Amen.

Whiche is thus Englished▪ Graunt we beseche thee O Lord to this thy ser∣uaunt, the worthy frute of repentaūce that be obtaynyng forgeuenesse of his sinnes, may be restored pure and fault∣lesse to thy holy Churche, from the in∣tegritye 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 y^t hath slayne his mother.* 1.1030 First by y^e 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 y^e hearers, but he by no meanes shalbe suffred to come vnto the commu¦nion 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.

* 1.1031Pope Siricius made a decree, that those, which are penitents may not in the tyme of their penaunce, mary, nor excercise y^e 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,* 1.1032 of his great fauour and singular good∣nes, graunteth to al such as are alrea∣dy maried, that they euen in the time of their penance, may lawfully enioy the libertie of matrimony, lest peraduen∣ture while they abstaine from y^t which is lawfull, they shal fall into the daun∣ger 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 in∣continency, do ioyne vnto him a wyfe, than he should incurre and fal into the sinne of fornicatiō.* 1.1033 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 y^e yere. &c. 817. Ibidem. cap. In adolescentia.

* 1.1034Pope 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.

* 1.1035Pope 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.

* 1.1036In 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 vp∣pon 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 y^e reliques. Itē, if a mā by a∣ny chaūce of glotony,* 1.1037 do spue out y^e sa∣ment: the same spuyng must be brent: and the ashes ought to be layde vp by∣side 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 y^t 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.

* 1.1038Pope 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 degra∣ded. 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. Gre∣gorii, de paenis. tit. 36 cap. Tuae discretionis.

* 1.1039In the Councell Triburiense it was ordayned, that if any were enioyned pe¦nāce 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, y^t they eate not those meates for pleasure sake, but for the sustentation of theyr hungrye bodyes. Decret. Gre∣gorij. 9. Libro. 5. de penet, et remiss. Tit. 18. Cap. Licet.

In a certayn general councel it was decreed, y^t at the least once in the yeare euery person both of mankynde and womā kynde being of reasonable age and sufficient discretion,* 1.1040 shuld priuate∣ly confesse hys synnes to hys own Cu∣rate, and to the vttermost of hys pow∣er fulfyll all suche penaunce, as hys Ghostly father hath enioyned hym. Ibidem. Capit. Omnis vtriusque sexus. Li∣bro. Concil.

In the eyght Synode it was agreed,* 1.1041 y^t suche penaunce shoulde be enioyned of y^e 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 de∣termined, y^t the priestes shuld haue au∣thoritie and power,* 1.1042 to enioyne what penaunce they wuld, and for how long a tyme, and after what sort. Ibidem. Ca. Hoc sit positum.

Of Absolution.

* 1.1043POpe Gelasius the fyrst ordayned y^t if a man were vniustlye excō∣municate & accursed, he shoulde not regard it, nor yet go aboute to seke absolution from y^e sentence or censure, which was vniustlye layde vpon hym. In the yeare, &c. 494. Caus. 11. Quaest. 3. Cap. Cui est.

* 1.1044Pope Gregorye the fyrst affyrmeth, y^t 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 cōmaun∣ded his Disciples to losen hym,* 1.1045 and to set hym at libertye. In the yere of oure Lorde. 590. Ibidem. Cap. Tunc vera est absolutio.

Pope Nicolas the fyrste ordayned, y^t the Byshop of Rome mighte absolue men from their lawfull othe, promyse, & fidelitie made to princes,* 1.1046 seing y^t it ly∣eth 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 y^e Canō following, which beginneth. Alius item.

Pope Gregorye the fyrst made a de∣cree, y^t no Prelate shuld lightly forgeue & absolue men frō those sinnes,* 1.1047 y^t they haue committed against God. The of∣fences 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,* 1.1048 it was decreed y^t the person which shoulde bee absolued, should mekely and reuerent∣ly knele downe to take the absolution: and y^t 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 ab∣solue thee, And I by the au¦thoritye of him, & of y^e holy Apostles Peter and Paule, and of oure Mother holye Churche, and by

the authoritie y^t 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 y^e les∣ser excommunication, if thou be failen into it. I absolue thee also from y^e fault of companye kepyng with excommu∣nicate 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 y^e vertue of our Lord Iesu Christes passion, and in y^e blessing of the father, and of the Sonne, and of the holy Ghost. AMEN. And the ve∣ry passion of our Lorde Iesus Christ, & the merites of all he Saintes and shee Saintes, and all the passions of y^e holy Martyrs, and the suffrages of y^e 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 mer∣cye

whiche thou haste done, or shalt do, or entendest to doe: moreouer whatso∣euer 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 fur¦theraunce 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 vn∣to y^e 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 au∣thoritie, which I haue of hym, as muche as lyeth in my power accor∣dyng to my dutye, I doe absolue thee from all bondes of the lesser excommu¦nication, if thou bee bounde: and I re∣store thee to the holy Sacramentes of the church, if thou haue nede. Agayn, I absolue thee from all thy synnes con∣fessed and forgotten, mortall and veni∣all,

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 suffe∣red, or shalt suffer, myght be vnto thee for penaunce and remission of thy sin∣nes, 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 Bar¦tholomaei de Chaimis.

An other fourme of Absolution.

BY the authoritye of God, and of y^e blessed Apostles Peter & Paule, and by y^e authoritye of the Churche of Rome cōmit∣ted 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 re∣store thee to the vnitie of the faythful, and to y^e holy Sacraments of y^e church: and by the same authoritye committed vnto me: I absolue the from all thy synnes confessed, contrite, and forgot∣ten.

Item, by the authority of God and of y^e blessed Apostles Peter and Paule and of y^e Churche of Rome, yea; and al∣so by the authoritie of oure Lorde the Popethe high Byshop committed vn∣to 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 purga∣torye for y^e faultes and offences, which y^u haste committed agaynst God: and by all y^e authoritye y^t I haue, I restore thee to the innocencie, wherein thou were, when thou were baptised. But if y^u 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, y^e 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 pe∣naunce 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 y^e blessed sacramente of the altare, or y^u shalte cause y^e Masse of the fiue woundes of our Lorde Ie∣sus Christ to be song or sayde for thee, or thou shalt go thys or y^t pilgrimage, gyld thys or y^e Image, &c. This pe∣naunce and the merite of the passion of Iesu Christ, and al the good dedes y^t thou hast done, or here after shalte doe, might profyte thee, and stande thee in¦stead 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 y^e sentence of the lesser excommunication or curse, if thou be fallen into it, and also from all thy sinnes. In the name of the fa∣ther, and of the sonne, and of the holye ghost. Amen. Ex instructione seu Alpha∣beto 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, y^t 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 re¦porte: 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 Sacra∣mentes of the newe lawe, there should be nothing but a shewyng or significa∣tion: whiche is false, bicause y^t the Sa∣cramentes 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.

* 1.1049YE 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, y^t god maintayne, saue, and kepe it. For our holy father the Pope with all his true college of Cardinals,* 1.1050 that God for his mercy them maintaine and kepe in the right beleue, & it holde and encrease, & al misbeleue and heresy he lesse and de∣stroy. Also ye shal pray for the holy lād, & for the holy crosse,* 1.1051 y^t Iesu died on for the redemption of mās soule, y^t it come into the power of Christen men the more to be honored for our prayers. Al∣so ye shall pray for all Archbishops and

Bishops,* 1.1052 & in especiall for the Archebi∣shop of Cauntorburye our Metropoli∣tane, & for the Bishop of N. our Dio∣cesan, that God of his mercye giue thē grace,* 1.1053 so to gouerne and rule holye Church, y^t it may be to the honour and worship of him, & saluation of our sou∣les. Ye shall also praye for Abbotes, Priors, Monckes, Chanons, Friers, & for al men & women of religiō, in what order, estate, or degree y^t 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 y^e 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 tranqui∣litie 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,* 1.1054 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,* 1.1055 Earles, Barons, Knights, and Squiers, and of other Lordes of the Kynges Councel, which haue any rule and gouernaunce in this lande, y^t God giue them grace so to councell, rule, & gouerne, that God be pleased, the land defended, and to the profite and salua∣tion of all the realme. Also ye shal pray for the peace both on the lande, and on the water, that God graunt loue & cha∣ritie among al Christen people. Ye shal also pray for all our Parisheners whe∣ther they be,* 1.1056 on land, or on water, that God saue them from all manner of pe∣rils: and for all the good mē of this pa∣rish, for their wiues, children, and mei∣ney, that God them maintaine,* 1.1057 saue & kepe. Ye shall also pray for all true Ti∣thers, 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, y^t God sende wedering, y^t they may growe encrease and multiply to the helpe and profit of all mankind. Ye shal praye for al true Shipmen,* 1.1058 and Marchauntes, where y^t 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,* 1.1059 or giue any bequeste, Bell, Chalice, or Uesti∣mēt, 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 councel∣led, that God rewarde and yelde thē at their most nede. Also ye shall praye for al true pilgrimes and Palmers,* 1.1060 y^t haue takē their waye to Rome, to Ierusalē, to S. Caterine, or to S. Iames, or to a∣ny other holy place, y^e God of his grace giue them time and space wel for to go

and to come to the profite of their ly∣ues and soules.* 1.1061 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 wo¦men that bene in our Ladyes bandes & with childe in this parishe,* 1.1062 or in any o∣ther, that God send to thē faire deliue∣raunce, to their children, ryght shape, name, & christendome, and to the mo∣thers, purification: and for al them that would be here, and maye not, for sicke∣nesse, for trauaile, or any other leful oc∣cupation, 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,* 1.1063 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 eley∣son Kirie cleyson. Pater noster. Pater no∣ster. 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 ex∣audi. Dominus vobiscum. Oremus. Ecclesiae tuae quaesumus domine. Deus in cuius manu▪ Deus a quo sancta. &c.

VVhile the Priest is saying the a∣foresaid 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:* 1.1064 for Archbishops and bishops soules: and especially for all that haue bene By∣shoppes in thys diocesse. And for all Curates, Persons, and Ui∣cares soules, and in especial for them y^t

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 worship∣ped. Ye shall also pray for your fathers soules, for your mothers soules, for your Godfathers soules, for your God∣mothers soules, for your brethrē and si¦sters soules, for your childrē soules, for your kindred soules, and for your frēds soules, and for al the soules, whose bo∣nes 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 y^e 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 y^t 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 cla∣maui, &c, with this collecte.

ORemus. Absolue quesumus domi∣ne animas famulorū tuorum, Pon∣tificum, Regum, Sacerdotum, Pa∣rentum, Parochianorum, Amico∣rum, Benefactorum nostrorum, & omnium fidelium defunctorum ad omni vinculo de∣lictorum, 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, y^e soules of thy ser∣uauntes, our Bishops, Kinges, Priestes, Fathers and Mothers, Parishoners, Frendes, Benefactours, and of all the faithfull y^t are departed, from euery bonde of sinne, that thei be∣ing resuscitate or raised vp in y^e glorie

of the resurrection, maye liue among y^e saintes and chosen people. Thorowe Christ our Lord. So be it.

A shorter forme or manner of bid∣ding the beades.

MAsters and frendes, as for holy dayes and fasting dayes ye shal haue none thys weke, but y^t ye maye doe all manner of good workes, y^t shall bee to the honoure of God, and y^e profyt of your own soules. And therefore after a laudable consue∣tude, and a lawfull custome of our mo∣ther holy Churche, ye shal knele down mouyng your heartes vnto almightye God, and makyng your speciall pray∣ers for the .iii. estates concernyng all Christen people:* 1.1065 that is to saye, for the Spiritualtye, the Temporaltie, and y^e soules being in the paynes of purgato∣rye. Fyrst for our holy father the Pope with all hys Cardinalls: for all Arche∣byshops and Byshops, and in especiall for my Lorde Archbishop of Cantorbu∣rye 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 religi∣ous. Secondly, ye shal pray for y^e vnitie and peace of al Christen Realmes, and specially for the noble Realme of Eng∣land, for our soueraigne Lord y^e King, for the Prince, for my Ladye y^e Kinges Mother, with all their progenye: and for al y^e Lords of y^e councel and al other of the nobilitie, whiche dwell in the countreyes hauing protection and go∣uernaunce of y^e same, y^t almightie God may sende them grace so to gouerne & rule the lande, y^t it maye bee pleasing vnto almightye God, wealth and pro∣fyte 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 bet∣ter maintayned and kepte. Further∣more ye shall praye for all true trauai∣lers, & tillers of the earth, y^t 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, y^t be done vppon the grounde, or shal be, y^t almightye God of hys greate pitye and mercye maye sende suche wede∣rynges, y^t they maye come to the suste∣naunce of man. Ye shall praye also for al those y^t be in debt or deadly sinne y^t almightye GOD maye geue them grace to come oute thereof, and the so∣ner by our prayer. Also ye shall praye for all those, y^t bee sicke or diseased, ey∣ther in bodye or in soule, y^• almyghtye God maye sende them y^e thing whiche is moste profitable, aswel bodilye as ghostly. Also ye shall praye for all pil∣grimes and Palmers, y^t haue taken the waye to Rome, to S. Iames or Ierusa∣lem, or to any other place, y^t 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 y^e holy Crosse, y^t is in the possession and hands of vnryghtful people, y^e almigh∣tye God may sende it into y^e possession of Christen people, when it pleaseth hym. Furthermore I commit vnto

your deuoute prayers, all women y^t be in our ladyes bondes, y^t almighty God may sende thē grace, y^e childe to receaue y^e sacrament of baptisme, and y^e mother purification. Also ye shall praye for the good man or woman, y^t thys daye ge∣ueth bread to make the holy lofe: and for all those y^t fyrste began it, and them y^e 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 mo∣thers 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 y^e soules being in paines of purgatorye: but specially, and aboue al, for those soules, whose names be ac∣customed to be rehearsed in y^e beadrolle as I shall rehearse them vnto you by y^e 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: & Ab∣solue quesumus, &c.

The general sentence taken out of the Englyshe Festiuall.

GOod men and women I doe you to vnderstande,* 1.1066 y^t we that haue cure of your soules, bee commaunded of oure ordina∣ryes, and by the constitutions & lawes of holy church, to shewe to you foure tymes in the yeare, in eche quarter of y^e yeare once, when the people is moste plenarye in the church, the articles of the sentence: So y^t 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 ho∣ly church, with shrifte and penaunce, makyng good for his sinne, vprise, and hym amende▪* 1.1067 Wherefore I doe you to vnderstande, y^t cursing is such a venge∣aunce takyng that it departeth a man from the blysse of heauen, from housel, shrifte, and all the Sacramentes of ho∣lye Churche, and betaketh hym to the deuill, and to the paynes of hell wyth∣oute

ende, but if he haue grace of hym to amende. But therefore see, y^t no man, nor woman saye, that I curse them: For it longeth not to me, but to shewe the pointes and y^e articles of the sentence of cursyng. For I doe you wel to wite: who so doth agaynste any of y^e pointes, y^t I shall shewe you: he is ac∣cursed in the deede doing of the Pope, Archebyshop, Byshop, and of al holy Church. And y^t god almighty geue you grace, to kepe you out of cursing: listen and heare, and I shal thorowe y^e helpe of God the father almighty, to you thē tell and shewe.

By the authoritye of God, y^e Sonne and the holy Ghost,* 1.1068 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 ha∣lowes 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 coun∣cell. And also all thoe that depriue ho∣ly Churche of any ryghte, or make of

holy churche, any Laye fee, y^t is halow∣ed or sanctified. And all thoe y^t with∣holde the rites of holy church y^t 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 y^t ther∣to procure or assente. And all thoe y^e purchasen letters of any Lordes court, y^e processe of righte maye not bee de∣termined, nor ended. And all thoe y^t the peace of y^e land distrouble. And al thoe y^e 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 y^t be against right of our Lord the King: and al thoe that warre sustaine against the King wrongfullye. And all thoe y^t be common robbers, rouers, or man∣slayers, but it bee themselfe defendyng And thoe that beene agaynst the great Charter of the Kyng that is confyr∣med of the Courte of Rome. And all thoe y^e false witnesse beare wrong∣lye, namely in cause of Matrimonye,

in what court so it be,* 1.1069 or out of court. And all that false witnesse bring forth in righte of Matrimonye for to de∣stroye man or woman, or for to dis∣herite any man of land or tenement, or any other cattell. And all false aduo∣cates, 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 y^t for mede, or fauour, or for any other encheson mali∣ciously mā or womā bryng out of their good fame into wicked, or make them for to leese their worldly goods or ho∣nour: or them put wrongfully to their purgation, of the whiche was none be∣fore. And al thoe y^e maliciously distrou∣ble or letten the right presentement of holy Churche, there the very Patrone should present and all that therto pro∣cure with worde or deede, or with false enquest, or with other power. And all that maliciously despisen the maūde∣ment of the kyng to take a cursed man fro the time, y^t he hath lyen in cursyng. lx. dayes, & no remedie will seeke. And all those y^t their liueraunce purchase a∣gaynst

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 a∣gainst their wil, or their attornies wil. And al thoe that any manner good mo∣ueable or vnmoueable awaye beare w^t strength, or wrongfully away draw, or waste: of the whiche cursing they may not be assoiled, til they haue made satis¦faction, to whom the wronge is done. And al thoe that any manner of goods with violēce or malice beare out of ho∣ly 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 ther∣to 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 Sarra∣zens Coūce•• or helpe against Christen∣dome.

And all thoe that their children wrongfully father wittingly, or their children wittē any other mā with ma∣lice. And al thoe y^t 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 w^t 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 world∣ly goods or honor. And all robbers, or rouers openly or priuily by daye or by night: or any mans good steale, where∣fore they were worthye to haue iudge∣mēt. And all thoe, y^t 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 y^t 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 Caūterbu∣ry, witholden & put away in any other place agaynst the wil of the parson, or vicare, or theyr attourney, in the pa∣rishe, y^t 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 hin∣der 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,* 1.1070 and all that on them beleue: & al heretikes, that beleue not in the Sa∣crament 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, y^t 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, y^t withhold tithes or withdraw theyr ti∣thes witingly, or maliciouslye to the harme of holy Church, or tithes letten to be geuen of the goods, which y^t bene commaunded to be geuen by the lawe of holy Church, y^t is to say of al fruites of yardes, cornes, herbes that waxe, fruites of trees, of all manner beastes y^t 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 chaffa∣ryng men, and of men of craft. And all those that maliciously or wittingly a∣ny

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 sa∣cerdotibus in ecclesia existentibus, cru∣ce erecta, candelis accensis, stans in pul∣pito, 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 omnipo∣tentis, & beatae Mariae Virginis, & omnium sanctorum, excom∣municamus, anathematizamus, & diabolo commendamus omnes supradic∣tos malefactores, Excommunicati sint, ana∣thematizati. & diabolo commendati. Male∣dicti sunt in villis, in campis, in vijs, in semi¦tis, in domibus, extra domos & in omnibus alijs locis, stando, iacendo, surgendo, ambulan¦do, currendo, vigilando, dormiendo, comeden∣do,

bibendo, & aliud opus faciendo, & illos a luminibus & omnibus bonis ecclesie se∣questramus, & diabolo damnamus: & in pae∣nis inferni animas eorum extinguamus, si∣cut extinguitur ista candela: nisi resipis∣cant, & ad satisfactionem veniant.

That is to saye. By the authoritye of God y^e 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 o∣ther places, Standyng, Lighyng, Ry∣syng, Walkyng, Runnyng, Wat∣chyng, Sleaping, Eatyng, Drinkyng, and whatsoeuer thynge they doe be∣sydes. 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 ter∣ror••, 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,* 1.1071 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 Ma∣ry. And when the Priest hath read the Articles of y^e 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,* 1.1072 & filij, & Spiritus sancti, & sanctae Mariae Matris domini nostri Iesu Christi, & sanctorū Apo∣stolorum Petri & Pauli, & omnium Sancto¦rum, & sanctorum Canonum, & nostri Mi∣nisterij, excommunicamus, anathematiza∣mus, & a Sacramentis sanctae ecclesiae, & a cōmunione corporis & sanguinis domini no∣stri

Iesu Christi sequestramus omnes illos, vel illas, qui praenominati sunt. Et sicut extinguitur haec lucerna hominum: ita ex∣tinguatur lumen eorum in secula seculorum, nisi ad emendationem & satisfactionem ve∣nerint. 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 y^e ho∣ly 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 sa∣cramentes of holy church, and frō y^e cō∣munion of the bodye and bloud of oure Lorde Iesu Christ, al those men or wo∣men, that are to fore named. And as thys candle, which mē vse, is quenched and put oute, so let their light be quen∣ched 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 y^e Gospel, as certain vndiscrete priests do, by this meanes interrupting the masse:* 1.1073 but he shal read it either immediatly after the aspersion or sprinckling of y^e holy wa∣ter, or els after the procession.

Hereafter followeth a treatise of the articles of the generall greater curse: found among other old bokes at Can∣torbury 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 By∣shops, and by all the Clergye of holye church, y^t euery man of holy churche, y^t 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 sen∣tence, 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, y^t they maye knowe the greate mischiefe and disease thereof, y^t no man or womā should be perished for defaulte of lear∣ning, ne haue matter to excuse hem by.* 1.1074 Wherefore ye shoullen vnderstande at the beginning, y^t thys worde Curse, is thus much to say, as departing fro god and al good workes.* 1.1075 Of two manner of cursing holy church telleth. The one is cleped the lesse curse.* 1.1076 The other is cleped the more curse. That we clepen the lesse curse, is of this strength, y^t eue∣ry man and woman y^t falleth therin: it departeth hym froe al the Sacraments y^t beene in holy Churche,* 1.1077 y^t they maye none of hem receaue, tyll they bee as∣soyled, for ryghte as a swearde depar∣teth y^e head or y^e lyfe from y^e body: right so as to saye ghostlich, Curse departeth mans soule fro god,* 1.1078 & fro al good wor∣kes. The more curse is much worse, &

is of this strength, for to departe a man fro God, and fro all holy church, and al∣so fro y^e company of all Christen folke, neuer to be saued by y^e 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 con∣iured, 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 re∣ceaueth 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, y^t beene done among all

Christen people. And if he holde meke∣ly the couenaunt, y^t he maketh there to god: he may be sure for to haue a dwel∣ling place for euer in y^e blysse of heauē. But what tyme y^t he trespasseth so a∣gaynst the law of God, y^t he falleth in∣to curse by sinne, or y^t he is worthye to be cursed of holy church: then he is de∣parted from God, and al good works, till he come to amendment. And he is than deliuered againe to y^e 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 no∣thing in al this world, y^t a Christen mā or woman ought so griselich to dread, as for to fall into sinne, y^t bringeth him into the sentence of curse: the which de∣parteth him from God y^t is his father, & from holy church that is his mother. Also as holy scripture or the lawe bea∣reth witnesse, Cursing is cleped the sweard of holy church. For right as we seen, y^t the stroke of the sweard it slea∣eth and departeth the life fro the body: right so y^e 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,* 1.1079 & withouten him all her workes bene dead euermore after, but thei haue special grace of God for to a∣mende hem here, ere they passe oute of this world. For as many Clerkes pre∣uen, at y^e day of dumme, would our la∣dy S. Marye, and S. Iohn Baptiste, & al saints y^t bene in heauen knele down at once before y^e blessed face of almigh∣tye God: they shoullen not in y^t time thorowe the prayer of them all deliuer the soule of man or woman, y^t dyeth in deadly sinne: For trulich it were ex∣presselich 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 y^t dyen in any dead∣ly sinne: by al reason ful myche harder shall it bee at y^e tyme with all these, y^t 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 almigh∣ty and for the saluation of your soules, that ye vnderstand wel al these points. And if any of you fele hym giltye in a∣ny of all, y^t he amende hym by sorow of hearte, shrifte, and penaunce, and that betimes.

Fyrst and formest we denouncen ac∣cursed all that holy Churche falsely de∣priuen 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 man∣ner of folke. Fyrst all thoe y^t stelen a∣ny 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 y^t wittingly breaken or destroyen anye poynt of freedome that longeth to ho∣ly Churche. And thys is not alonely vnderstande of the fredomes y^t longen generally to all holy Churche, but also of other speciall freedomes, which y^t some church hath more thā an other, temporal or spiritual whether so it be.

The thyrd poynte is, y^t al thoe bene ac∣cursed, that purchasen writtes or let∣ters of any leude courte for to let the processe of the lawe of holy churche of causes y^t 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 y^t bene agaynst the peace and y^e ryghte state of holy church, or therto assenten with worde, dede, or counsayle. And al y^t maliciouslye biriuen holy churche of her right, or maken holy churche Lay∣fee, y^t is halowed and blessed. And all thoe that letten Archebyshop or By∣shop, or any other y^t 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 y^t 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, y^t laye hand in malice on priest or clerke, on man or woman learned or leude w^tin church or church∣yarde,

or man or woman of Religion, but it be hemself defendaunt, so y^t they may not els saue hemself: or els that it be in certaine pointes, that the lawe geueth licence: and all that therto pro∣curen or mainteinen such dedes by coū∣sayle or strength. Also all yilke bene ac∣cursed that drawen out any mā or wo∣man in violence out of holy Church to haue succour and helpe, or els out of a∣ny holy place that is halowed, but and it be in certaine poyntes, as the lawe geueth leaue, or letten them to haue su¦stenaunce 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 bet∣ter, or els turne him into an other vse, than him oweth, or done him in other place after their owne will, so y^t 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 ho¦ly 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 tru¦lich 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 ti∣then 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 a∣bout 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 y^e erth, or of beast, or any thing that neweth in the yeare, geuē not y^e tith wholy with∣outen 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 Cantor∣burye: by the whiche ordinaunce tho∣rowe oute the prouince of Cantorbu∣rye should be one manner axing of ty∣thes in thys manner wise. Of all man∣ner of frutes, of earbis of gardins w^t∣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 le∣uen, and take the other beaste that fol∣loweth. Of wulle y^t is woxen: of fellis fro purification of our Lady. Of milke al the while y^t it dureth, as wel in win∣ter as in sōmer, but if they will do gree therefore to the person or to the vicary for the profyte of holy Church. Of fy∣shing, of fouling, of veneson, of been, of all other good ryghtfully wonnen, y^• newen by y^e yere. Of profyt of milles, & weris of fyshing no cost abate, but to y^e

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 shu∣len tythen of y^e they getten, but if they wulle geue any certaine therfore to ho¦ly 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 y^t 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 ho∣ly 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 traito∣rie to him, or to the realme. And al tho, that falsly withholden his heritage, or any other right, that hym oweth law∣fully 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 a∣mong Christen people, where loue and charitie shoulde be in anye degree ey∣ther more or lesse.

Also all thoe that falsen or counter∣feyten the Popes Bulles, or his sealis, or anye other seal autentike. And all y^e wittingly vsen suche false letters pur∣chased or coūterfeted. And al thoe y^t fal∣sen & counterfeten the kings seal, or the kings mony, or clippen it, or maken it lesse, or therto assēt bicause of winning Also all y^e falsen the kings standard, or vsen any false weights, or false yardes or elnes, or any false measures, y^t 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 y^e fals¦lishe 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 pro∣curen, or mainteinen thereto, or tea∣chen 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 testa∣mente, to be discussed and ordayned. And all thoe, that for hate or for win∣ning maken men lesen her cattell ma∣liciously before any domesman in wil∣ling of vengeaunce. And all that pur∣chasen 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 al∣legen any false exceptions or quarells in cause of matrimonye: and al y^t letten rightly Matrimony. And al thilke pro∣curatours or aduocates, or other men

of lawe of holy church, y^e which in plee of Matrimony, or any other cause ma∣ken exception or delayes wittingly, w^t aduisement, for to destroye, let or tary a true cause, y^t it may not be holpe, dis∣cussed, & ended after the right processe and course of lawe. And all that maken priuilich wedolck in church or in chap∣pel withouten banes axing lawfullich and solempnlich agaenst forbidding of holy church. And all thoe, that for win∣ning of frendship, or for kindred, or for loue, entermedle with such prety wed∣locke. And all thoe, that for wrathe, or hate, or mede, or any other encheson falsely doe slaunderen, or diffamen any man or womā, so y^t they bene brought oute of her good fame into wicked name: or make hem to lose her world∣ly goodes, wherefore they han nede to purge hem by y^t law. And al thoe, y^t ste∣len, or distreine, or falselich withholdē charteries or testamentes y^t longen to other men, wherfore they lesen her he∣ritage, or any righte, y^t 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 y^t were their owne, and y^t 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, y^t beene sworne and charged by executorye, and fulfyllen not the deades will, as her charge axeth. And all y^t letten y^e kings writte, clepyd a Significauit, y^t is to ma∣ken hem that beene accursed after for∣tye dayes to do hem to prison, and thoe that procuren her deliueraūce vnright∣fulliche, before they be buxum to holy churche. Also leude men that enterme∣dle with offeryngs in churches or chap¦pels agenst the wil and the leue of him y^t it longeth to. And all secular iustices or iudges y^t bene in offices, and han the lawe to kepe, when they be proued and required to doe her office in helping of the people y^t 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, y^t ben wedded together against

the lawe of God and of holy churche in degrees that bene forbidden, as in con∣sanguinitie, or in affinity, or gossibred. And all that bene professed in any reli∣gion, and broken out of her order, and become wedded men or women. Also priestes y^t beene within holy orders, & forsaken her order, and be comen wed∣ded, and al y^t procuren, helpen, or assen∣ten therto. And al that knowen in ma∣trimonye, 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 ring∣ing of bells, or by any other waye ma∣ken hem to heare masse, that beene o∣penliche accursed by name. And also when any man of holy church by com∣mission doeth oute of holy Churche, or curseth any man or woman, and na∣meth hym by name on holy church be∣halfe, 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 y^t maynteynen hem, or bid∣den

hem, holde them stil in the church: and none of them may be assoyled but by y^e court of Rome. And al y^t her goods geuen in drede of death in fraude of ho∣ly 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 y^t letten Prelates or Ordi∣naries, or Chapiter, for to enquire of synne there nede is for helpe or health of mans soule. And al thoe, y^t against y^e lawe of holy church byen or sellen any benefice of holy church, And all y^t byen or sellen holy orders, or falsely stelen 〈◊〉〈◊〉 thoe bene accursed, y^t maken a∣ny ••ate or plee in y^e patronage, where∣thorowe the very patrone is let of hys ryght. And al y^t 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, y^e diuerse Kings han graunted both to learned & to leude. In the great Char∣ter bene contayned .xxxv. poyntes: and y^e Charter of the forest comprehendeth xv. points, vt in tractatu vocato, Pars ocu∣li in prima parte, et in tract, vocat, Regimen animarum, in prima sui parte plenius conti∣netur.

Also al men and women, y^t which in perill of death bene assoyled, or in a∣ny other perils, of hym y^t hath not pow¦er by lawe oute of peril of death to as∣soyle 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 y^t bene open lechouris, open aduou∣teris, cōmon wemen, & all thoe y^t wit∣tingly and quietly defend them, y^t they be not punished by the law after moni∣shing vpon paine of cursing, y^t 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, drink¦ing, in receauing, in helping, in fauou∣ring, but only in hope to bring hem to amendment. And all Okereris, and v∣sureris, that is to say, if man or woman lende good or cattell to her neighbour for to take aduaūtage for her lending: and thoe y^t it maintaine, & assenten to such geuing or taking or filling y^e derer therfore. And if there wer such one in a city, y^e citye should be interdited, and no

masse, ne sacramente done therein, till he were out of the citie. And all thoe y^e 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 y^t 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 y^t tou∣chen health of soule. And all thoe wo∣men that distroyen her owne children, or any other womans children wyth drinkes, or with any other witchcraft, eyther wercke vnleefull. And all y^e fa∣dren her children wrongfulliche on a∣ny man for malice or couetesie. And all y^t 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 a∣way from hem, and forsaken hem. And

all thor, that offeringes that bene offe∣red 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 y^e person, vicarye, or curate, but if thei be priuileged. Also Iohn Stratford some∣time Archbyshop of Cantorburye, ha∣uing regarde to muche harme of mans soule,☜ 1.1080 and default of deuotion thorowe vilanye and synne y^t weren vsed & done about dead bodyes ligging vp, & yet is vsed about in many places, or the body be borne to church: there y^t sometyme weren vsed and ordained about a corse for holy prayers for the soule: now it is forbidden by constitution vpō paine of y^e 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 y^e soule. And al y^t there ought ells done, or thi∣ther comen, than to bidde for the soule thei mowen drede of y^e same curse. And al y^e vsen simonye, or geuen, or vnder∣songen in way of simonie. Al sacrilegi∣ers, y^t is to say, al y^e wrongfulliche doen away any thing halowed, or geuen to

holy church ligging to be kept, where 〈◊〉〈◊〉 it be: or that any thing w^t violence beare out of holy church & al y^t this pro¦curen or assentē. Also al thoe, y^• doen in holy church, or in holy place any foule sinne, wherfore it hath nede to be new∣ly halowed or reconciled. Also all thoe y^t 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 y^t is to vnder∣stand both of bodilich & ghostlich, but it be himself defendāt. And al y^t 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 y^e bloud drawen of any man or woman in violence, or in any other vilonye in churche or in the churchyarde, where thorowe y^e 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 iudge∣ment.

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 ke∣pers wil any māner of goodes with vi∣olence beren out of holy place, church, or abbey, or any house of religiō, which weren lefte there for sikernesse or suc∣cour for to kepe, & all that therto assen∣ten. Also al thoe that withholdē a wy∣dow 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 y^e 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 La∣dy S. Marye, and all Saintes of heauen, of all Aungells, or Archeaun∣gells, Patriarches and Prophetes,

Euangelists, Apostles, Martyrs, Con∣fessours and Virgines, also by y^e pow∣er of all holy church, y^t oure Lord Iesu Christ gaue to S. Peter: We denounce all thoe accursed y^t we haue thus reck∣ned to you: And all thoe y^e mayntayne hem in her sinnes, or geuen hem there∣to 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 pray∣ers among Christen folke, but y^e they bee accursed of God and of holy church fro the sole of theyr foote vnto the crowne of her heade, sleapyng and wa∣kyng, 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 with∣outen ende. Fiat. Fiat. Do to the boke. Quenche the candle. Ring the bell. AMEN. AMEN.

Here folowe certayne Frag∣mentes of papistrye.

WE haue tofore heard, where we entreated of the Lordes supper, howe y^e 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 y^e spirituall comforte in the troublesome tyme of death.* 1.1081 Some curious fellowe peraduenture will here demaund why the sacramental wine is not also reser∣ued, and hanged vp as well as y^• bread, seing Christ gaue thys generall com∣maundemente, 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 tho∣rowe negligence be spilt. The seconde is, bycause y^t by the chalice, whiche is on Maundye thursdaye receaued, the ende of the olde lawe is vnderstanded. The third is, bicause y^e body y^t is reser∣ued is not without bloude. The fourth

is, that in y^e the bloud is not reserued: it is declared, y^e the olde sacrifice ought to cease. For the bread signifyeth the newe testament: but the wine signify∣eth y^e 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 recea∣ued, and the bread is reserued: bycause the lawe hath now his ende, & the Gos∣pel 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 bu∣ried in the Churche,* 1.1082 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 y^e voltes and suche lyke places as are nigh vn∣to the Churche. Durandus. in Ratio. di. off. Lib. 1.

When any Churche is to be halow∣ed:* 1.1083 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 wa∣ter 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 bi∣shop 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 y^e church walles: and at euery time the bishop shal come vnto y^e church dore & strike y^e 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 euer∣lasting gates, & the King of glorye shal enter in. Then shal the Deacon or mi∣nister 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 y^e Lord mightye in battayle. At y^e 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 a∣biding 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 y^t 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, wher∣in y^e 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 y^e altare. Afterwarde the twelue crosses y^t 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 ex∣pell and put out deuills.* 1.1084 And therefore it is sayde in the coniuration thereof: That it maye be made a coniured and be wit∣ched 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 consecra∣ting or halowing altars,* 1.1085 is this. First the byshop muste beginne, Deus in ad∣iutorium meum intende. Secondly, he shall make holy water, Thyrdly at y^e

foure corners of y^e altare he shal make foure crosses with holy water. Fourth¦ly, 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 y^e holy water sprinckle made of Ysope. The churche also shall be sprinckled a∣gayne with holy water: and whatsoe∣uer holy water doth afterwarde re∣maine, shall bee poured out beneath at the altare. Fiftlye in the foure corners of the Sepulchre, wherein y^e Reliques are laide, the Byshop shall make foure crosses with y^e creame: and y^e Reliques shall be layde vp in a bagge with three graines of Franckencense, and put a∣gayne in the Sepulchre. Then shall there be made in the middes of the Se∣pulchre, 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 w^t the Creame, as it is sayd of y^e oyle. The Byshop also shal confyrme the altare in the forehead or

forefronte with a crosse of creame: and shal burne franckensence vpon the al∣tare in fiue places. Afteral these things be done, y^e 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,* 1.1086 is the heade and the hanggell (Cardo) of all other Sees. For as the doore is gouerned by the hang∣gell: so are all churches gouerned and ruled by the authoritye of that See. And therfore thei are called Cardinalls, bycause y^t by thē the whole churche is gouerned, sicut ostium per cardinem, as y^e doore by the hanggel. The prelate of y^e see is called Papa, y^t 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 Apo∣stolicus, bicause he occupieth y^e roume of the prince of y^e Apostle. (Peter). He is also called Summus Pontifex y^e highest bi¦shop, bicause he is y^e 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 so∣licitudinis, non in plenitudinem potestatis

into part of the carefull trauayle, but not into the fulnesse of power. He is y^e Melchizedech, whose priesthoode farre excelleth al other.* 1.1087 Guili. Durand. In R at. di. off. Lib. 2.

In the administration of the Sa∣cramentes, some, spiritual sanctificati∣on is geuen, thorow the blessing or cō∣secration of the garmentes, of the wa∣ter, and such like. Ibidem.

Priestes when they are ordered, take of y^e byshops hand a chalice with wine in it, & a paften with the hoste, or sing∣ing cake, y^t by these instrumentes they may know, y^t thei haue receaued pow∣er 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 sa∣crifice 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, y^t 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: y^t is to say, to order clerks to blesse virgins, to consecrate bishops to laye on handes, to halowe churches, to put down them y^t ar to be degraded, to celebrate sinodes, to make crisme, to halowe vestmentes or vessels. There are other things also, which appertain vnto y^e 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 con∣uerted and tourned into fleshe & bloud, with y^e power of the word wherwith y^e word was made flesh,* 1.1088 & dwelled amōg vs: wherwith he spake, & it was done: he cōmaunded, & they wer made: wher∣with he chaunged a woman into a pil∣lar of salt, & turned a rod into a serpent: wherwith he chaunged the fountaines into bloud, & turned y^e 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 y^t is not, thā to chaunge y^t, which already is, into an other thing. Yea it is a greater thing without al comparison, y^t God is made man, and yet continueth still God, thā the bread is so made fleshe y^t it ceaseth to be bread. That was once done by in∣carnation: but this is continually done by consecratiō. At y^e pronoūcing there∣fore of the wordes of y^e bread is by the mighty power of god transsubstantia∣ted & chaūged into y^e substance of flesh. The deuine & materiall substance of this sacrifice is y^e word, whiche ioyned vnto y^e element, maketh a sacramente, as y^e word vnited to flesh maketh christ mā.* 1.1089 For it is to be noted, y^t in the body of christ (he speaketh of the sacrament) xi. miracles are considered, of y^e whiche no euidente reason can be rendred and shewed, although reasons made by si∣militudes may serue for this purpose. The fyrst is, y^e bread & wine are turned into the substance into y^e body & bloud of Christ: wherof we alredy shewed cer¦tayn reasons. An other reason also ser∣ueth

for this purpose. For both corpo∣rall meate & drinke is made fleshe and bloud by the meanes of nature, It fol∣loweth therfore much more stronglye, y^t the self nature, y^t is to saye, God is a∣ble immediatly to make, y^e bread should be tourned into hys bodye, and y^e wine into hys bloud.* 1.1090 The second miracle is, y^t 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 mat∣ter, 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, y^t the body of God is dayly receaued and eaten, & yet is there made no dimunicion or le∣sing 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.* 1.1091 The fourth miracle is, y^t the thyng which is indiuisible and can not bee deuided,

is notwithstanding deuided & remay∣neth whole & perfect in euery part of y^e sacrament. This is proued by reasō. In a glasse, wherin any thing is represen∣ted & shewed, although it be deuided by parts, yet in euery one of thē is y^e same thing represented. The fift miracle is, y^t 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 y^t worse. The sixt miracle is, y^t the body of Christ, which is the meate of life, bringeth death to sinners. Rea∣sō proueth this to be true. For those meats, which ar good & wholesome, as capons & good wine are hurtfull to thē y^t are sicke & feble in body. The seuenth miracle is, y^t the bodye of Christ being receaued of the priest, or of any other, y^• mouth of the receauer being shut, is ta¦ken 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 y^e Disciples wer gathered, the doores being shut. The eyght miracle is, y^t although the body

of Christ bee in comprehensible, & can¦not be measured, yet it is contayned in so little an hoste. This maye be proued by this reasō. Theapple of y^e eye, which is very little, comprehendeth a great thing. The ninthe miracle is, y^t one & the self same whole bodye is in diuerse places,* 1.1092 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 to∣gether in y^e eares of diuerse. Moreouer he y^t made the body & the place, maketh both to be in the one, as he willeth. A∣gayne, the Moone & the Sunne, & the light are in diuerse places, & are seene of diuerse. The tenth miracle is, y^t the bread being transubstātiated & turned into the substance of y^e body of Christ, y^e accidentes of the bread do remayne,* 1.1093 y^t is to say, the weight, y^e coloure & the sa∣uor. To shewe a reason in this behalfe by any similitude we can not. The le∣uenth miracle is, y^t vnder the kinde of bread both is, & is receaued the body & bloud of Christ, yea whole Christ. Like¦wise vnder the kinde of wine is recea∣ued 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 y^t the mouse eateth when shee knaweth and byteth the sacrament: or what is con∣sumed to ashes, when the sacrament is burnt. Pope Innocent the thyrd answe∣reth and saith: euen as the substance of bread is miraculously turned & conuer∣ted into the body of our Lord,* 1.1094 when it beginneth to be vnder y^e sacrament: so likewise after a certayn manner mira∣culously it retourneth and commeth a∣gayne, when the same body ceaseth to be there not y^t that substance of breade cōmeth agayne, which was turned in∣to 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 ea∣ten. Guilielmus Durandus. In. Rat. di. offi. Libro. 4.

Both the good and the euil eate the bodye of Christ:* 1.1095 but the good vnto sal∣uation, the euell vnto condemnation. For excepte the euill also dyd eate the

body of Christ, the Apostle woulde not haue sayd: He y^t eateth vnworthely, ea∣teth hys owne damnation, bicause he maketh no difference of the Lordes bo∣dye. Ibidem.

But what becommeth of the bodye of Christ, when it is receaued and ea∣ten? 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, y^t he myght prouoke & allure the Communicantes vnto the spirituall presence. Therfore when y^e sacrament is holdē, tasted, and eaten: Christ is cor∣porally present in sight, in touching, in sauour. And so long as y^e corporal sense is affected, the corporal presence is not taken away. But after y^• the corporall sense in receauing fayleth: the corpo∣rall presence is no more to be soughte, but y^e spirituall presence is to be retay∣ned. For whē y^e dispensation is ended, Christ goeth frō y^e mouth to the heart. For it is better that he goeth forth vn∣to 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 cōsu∣med: to be tasted, not to be incorpora∣ted. He is eaten w^t the mouth, but he is not digested in the stomacke: he refre∣sheth the minde, but he goeth not oute into the draught. Ibidem.

The host is lifted vp of the priest at masse,* 1.1096 that the people not comming be¦fore the consecratiō, but by this know∣ing that it is done, may fal prostrate v∣pon the groūd & worship Christ, which is come doun vpō the altare, according to this saying of y^e Apostle: In y^e 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, y^e bloude is receaued w^t the body & vnder the kinde of wine, the body is taken w^t the bloud:* 1.1097 yet after y^e minde of pope In∣nocent the thirde, neither the bloud vn∣der the kinde of bread, nor the body vn∣der the kinde of wine, is dronken, or ea∣ten. For as neither the bloud is eaten, nor the body dronken: so is neither of

thē vnder the kinde of bread dronkē, or vnder y^e kinde of wine eaten, although it may seme a matter to be graunted, y^t the body in drinking, and the bloude in eating, is receaued. Ibidem

One & the same,* 1.1098 both thē & now, both here & there is sacrificed of all. He is whole in heauen, he is whole on y^e al∣tare 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.* 1.1099 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 with∣out wine, so likewise cā not wine with out water be transsubstantiated, & tur∣ned into y^e substance of Christes bloud. For oute of Christes side flowed both bloud and water. Ibidem.

This is to be noted,* 1.1100 y^e 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 y^t hath communicated if he may conueniently and without hurting of

nature,* 1.1101 he ought to abstayne frō spit∣ting. Notwithstanding after a cōueni∣ent time he may spit, so y^t he spit there, where y^e 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 y^t are cleane.

* 1.1102This is the difference betwene y^e sa∣cramentes of the law & of the Gospell, y^t the sacraments of the lawe, signified only: but the sacraments of the Gospel do both signifye and iustifye. Ibidem.

* 1.1103The sacrament may not be chawed as other meate is, but it must be torne with the former teeth and made softe, with y^e tongue discretly, moderatly and softlye, y^t no percell thereof cleane to y^e teeth, which paraduenture afterwarde it might chaunce to be cast out by spit∣ting or hemmyng. Ibidem.

It is to be noted, y^t whosoeuer will receaue the body of Christ, he must bee ••asting from al corporall meates. For seing y^t the soules ar spirituall and im∣mortall, they ought fyrste of all to re∣ceaue the nourishments of euerlasting life. Ibidem.

The oblations of the Masse bycause

of y^e excellency of so great a sacrament,* 1.1104 whiche is made in it, is aboue all other prayses, and it is a prayse by it self, nei∣ther is it comprehended vnder the nū∣ber of other prayers. Durand. In. Rat. di off. Lib. 5.

That blessed Uirgine is the verye Lodestarre.* 1.1105 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 pray∣sed and prayed,* 1.1106 y^t shee will make vs that are colde, warme in charitie tho∣rowe the Sonne Christ whome shee brought forth.

In the church nothyng is to be song or red, but y^t is canonised, autorized, ap∣proued, and expressely set forth, or at y^e leaste suffered of the holye Churche of Rome.

So long as we lyue in thys worlde, we are set in a slipperye place,* 1.1107 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 in* 1.1108

appoynted and necessary fastes: the ho∣ly Canons doe affyrme y^t it is deadly sinne. Rat. di off. Lib. 6.

* 1.1109The 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, y^e deuil knowing y^t he is ouercome, may shake for feare & flee.

Although a simple priest may mini∣ster vnctions or annoylinges,* 1.1110 yet thys annoynting of the children in the fore∣head, whē thei be bishopped, none may geue, but the hie priest, y^t is to saye, the Byshop▪ For it is redde of the Apostles alone, whose vicares the byshops are, y^t they by the imposition of hands gaue the holy ghost.

* 1.1111In 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 y^e holy ghost is called vpon to come, y^t he may vouchesafe to come downe and inhabite y^e house, which he hath sanc∣tified. And the holy ghost is poured vp∣on y^e childe at y^e inuocation of y^e 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, y^t 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 y^e forehead. Second∣ly, he striketh him on the face. The an∣noynting signifyeth the encrease of grace,* 1.1112 y^t 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 a∣frayde to confesse the name of Christ. As though the Byshop should say to y^e person confyrmed: Bee so strong, vali∣aunt, couragious & stoute in the fayth of Christ, & in the confession of y^e same, y^t whosoeuer shal thus strike thee, or a∣ny otherwise seke to displease or hurte thee, bicause thou confessest the faith of Christ, thou notwithstanding be not a∣bashed 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,* 1.1113 Mary y^e perpetual Uir∣gin is the chiefe & principal. We ought at al times to haue her in remēbraūce, which without ceasing maketh inter∣cession 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, marue∣lously good.* 1.1114 Some ar Valde malae, mar∣uelously euill. Some are Mediocriter bo∣nae, meanely good. Now note y^t the suf∣frages, which are made in the churches for the dead, y^t are maruelously good, ar thankes geuings:* 1.1115 For those ••oules y^t are perfectlye good when they departe frō their bodies, flye streyghtwaies vn∣to heauen, neither haue they any neede of our helpe. For the soules y^t are mar∣uelouslye euill there are also done cer∣tayn consolations after a sort.* 1.1116 For our helpes do not profit them: bicause their soules go streyghtwayes downe vnto hel. For the soules y^t ar meanely good, which are in purgatory, there are expi∣atorye sacrifices,* 1.1117 wherwith they maye be releued and holpen. For the soules y^t are meanely euil, whiche are in hell,

there are also propitiations or mitiga∣tions of their paines. For after the minde of Austen, whom our prayers & good dedes profyt, either they profytte them y^t they may haue full remissiō of their sinnes, or ells y^t their damnation may be the more tollerable. Ibidem.

The dead,* 1.1118 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. Second∣ly, by the manifestation or shewing of the good Aungells. For the Aungells, which are here alway with vs, & consi∣der all our actes and deedes maye as a man would say in a trise go downe vn∣to them, & tel them out of hand. Third∣ly by y^e declaration of the soules, which depart hence. Fourthly, by experience, as when thei seale y^t they are deliuered from their paynes. Moreouer we must knowe, that the dead, whiche are mar∣uelously euill, know not, what is done of them y^t 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 pur∣gatorye,

which haue not yet the fruiti∣on and sight of God, knowe not, but e∣uen so much as is permitted vnto them to know by any of the aforesaid wayes But the deade, that are maruelouslye good,* 1.1119 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 y^t thei know not, which set him that seeth al thinges. Ibi∣dem.

Geue the glorye to God alone.

Notes

• * 1.1

  The begin∣ning of the Popes pri∣macie.
• * 1.2

  Epist. lib. 4. Epist. 32.33.34. capi. 76.77.78.
• * 1.3

  Pope, 〈◊〉〈◊〉 head of the Em∣perors ma∣king.
• * 1.4

  Phocas the Emperor.
• * 1.5

  The tirāny of Phocas.
• * 1.6

  The death of Phocas
• * 1.7

  Pope Chri∣stes vicare and Peters successour.
• * 1.8

  The bishop of Rome only Pope.
• * 1.9

  The church of Rome heade of all churches.
• * 1.10

  A famous & notable lye.
• * 1.11

  The Pope is become a playne Lu∣cifer.
• * 1.12

  S. Peters patrimony.
• * 1.13

  O terrificū fulmen.
• * 1.14

  The Pa∣pistes are impudent liars.
• * 1.15

  ☜
• * 1.16

  Note wel y^e propertie of the papists.
• * 1.17

  Richesse poysoned y^e church of Rome.
• * 1.18

  ☜
• * 1.19

  An other lie of the Pa∣pistes con∣cerning the counc••••l of Nice.
• * 1.20

  Note.
• * 1.21

  In the coū∣cell of Car∣thage no Scripture coulde bee founde to proue the Popes pri∣macie.

  The false∣hoode of the Papistes.
• * 1.22

  The Godly auncient councells attribute no more au∣thoritie to the bishop of Rome, than to any other By∣shop.
• * 1.23

  Tra•••• de simplicitate Prelat. Epi. lib. 4. cap. 76.78▪
• * 1.24

  What wil the papists saye here to S. Grego∣rye.
• * 1.25

  Note well.
• * 1.26

  The pri∣macye of the Bishop of Rome, is but a newe inuē∣tion.
• * 1.27

  The see of Rome iudge of all but may be iudged of none.
• * 1.28

  Appellati∣ons to Rome.
• * 1.29

  The popes statutes ar of necessitie to be obser∣ued.
• * 1.30

  The Po∣pes lawes equal with the word of God.
• * 1.31

  No man may dissent from the church of Rome.
• * 1.32

  A substanti¦all rea••on and a wise.
• * 1.33

  Generall councels o∣bedient to the Pope.
• * 1.34

  No man may loue whome the Pope ha∣teth.
• * 1.35

  Note this reason.
• * 1.36

  All tempo∣rall rulers, subiect to the Pope.
• * 1.37

  Appellatiō to Rome.
• * 1.38

  All mens iudgemēts muste geue place to the decrees of the Pope.
• * 1.39

  Note well▪
• * 1.40

  Note thys aunswere.
• * 1.41

  The Luci∣fer like prid of Pope Boniface.
• * 1.42

  Scripture wel applied
• * 1.43

  Popes fete k••ssed and honoured.
• * 1.44

  O Lucifer.
• * 1.45

  The Pope may set vp and p••ucke downe prin¦ces at hys pleasure.
• * 1.46

  A charita∣ble act of so holy a fa∣ther.
• * 1.47

  Kings lac∣kies & sla∣ues to the Pope.
• * 1.48

  An holy fa∣ther & cha∣ritable acts
• * 1.49

  A pointe of knauerye.
• * 1.50

  No othe may be re∣quired of the Pope.
• * 1.51

  The Pope a sower of sedition.
• * 1.52

  The Luci∣ferlik pride of the pope.
• * 1.53

  Rom. xiii.
• * 1.54

  Pope Lord of y^e world.
• * 1.55

  Pope caried on mens shoulders.
• * 1.56

  ☞
• * 1.57

  Austen the Monk, cor¦ruptoure of the Christē fayth in England.
• * 1.58

  Note thys This decre was not e∣uil.
• * 1.59

  Austen a bloudy Monke.
• * 1.60

  ☜
• * 1.61

  This decre agreeth not with the or¦der of the auncient Churche of Christ.
• * 1.62

  Here ••a••••men are ad∣mitted to the election of the pope. No Pope 〈◊〉〈◊〉 •• full without the admissi¦on of the Emperour. The Em∣perour bar∣red frō the election or admissiō of the Pope. The clergy and people of Rome chosers of the Pope.
• * 1.63

  Cardinals appointed for the elec∣tion of the Pope.
• * 1.64

  A substātial reason: as though Christ li∣ued not which is y^t alone and true head of the church.
• * 1.65

  The Pope m••ste be an
• * 1.66

  Italian borne
• * 1.67

  Popes chaunge their nam•• & the rea∣sons why.
• * 1.68

  Note.
• * 1.69

  No Pope may chose hys succes∣sor.
• * 1.70

  A woman Pope.
• * 1.71

  An holy & a clenly de∣cree.
• * 1.72

  The popes consecratiō
• * 1.73

  Why Car∣dinals wer ordayned.
• * 1.74

  Cardinalls appoynted to beautify the church.
• * 1.75

  ☜
• * 1.76

  The num∣ber of the Cardinals.
• * 1.77

  Of the cō∣dēnation of Cardinals.
• * 1.78

  The Car∣dinalls red hat: & what it signifieth
• * 1.79

  Byshops ought to be chosē with∣out the cō∣sent of the Clergye & of the com∣mō people. Byshops seates highest.
• * 1.80

  A good lawe.
• * 1.81

  Lay men maye geue no byshop∣rykes.
• * 1.82

  Bishoppes admitted to their bi∣shoprykes. of y^e pope.
• * 1.83

  The conse∣cration of Byshops.
• * 1.84

  The conse∣cration of the Metro¦politane.
• * 1.85

  On what dai bishops shall be cō∣secrate.
• * 1.86

  Primates. patriarchs
• * 1.87

  The By∣shops ser∣uauntes.
• * 1.88

  Deacons attendyng on y^e bishop preachyng,
• * 1.89

  A scripture aptlye ap∣plyed.
• * 1.90

  Byshops residence.
• * 1.91

  Math. v.
• * 1.92

  A decree worthye to be obserued What ser∣uaunts bi∣shops and priestes ought to haue.
• * 1.93

  Phisition heale thy selfe.
• * 1.94

  Archbi∣shops paul free.
• * 1.95

  G••uing of orders.
• * 1.96

  Al bishops bound to o∣bey the Me¦tropolitan••
• * 1.97

  No bishop condemned without the donsent of the pope.
• * 1.98

  Lay men may not ac¦cuse By∣shoppes.
• * 1.99

  Byshops simoniakes
• * 1.100

  No secular person Bi∣shop.
• * 1.101

  Suffragāe
• * 1.102

  A good lawe.
• * 1.103

  Bishops only muste halow oyle and creame & confyrme children. Halowing of churches
• * 1.104

  Ioan. x.
• * 1.105

  A Godly decree. The trans∣lation of Byshops.
• * 1.106

  The com∣mon people may not accuse their bishop. Math. x.
• * 1.107

  A decree worthy to be practised
• * 1.108

  Bishops no hūters.
• * 1.109

  Bishops prysons.
• * 1.110

  Scholes maintained in euery bi∣shops dio∣cesse.
• * 1.111

  A law wor¦thy to be fo¦lowed.
• * 1.112

  I. Husse. No spiritu¦all person maye haue any tempo∣rall iuris∣diction.
• * 1.113

  Bishops & priestes ap¦parell.
• * 1.114

  A good de∣cree.
• * 1.115

  Prouision for y^e poore
• * 1.116

  A godly act
• * 1.117

  Howe can such popish bishops be faythfull•• to their Prince, be∣thus sworne to the Idol of Rome.
• * 1.118

  ☜
• * 1.119

  Councell. Popes Le∣gate
• * 1.120

  Is any good hope to be cōcea∣ued of these forsworne Byshops.
• * 1.121

  Priestes preachers. Priestes honoured. Priestes ordered.
• * 1.122

  Slaunde∣rers of Priestes
• * 1.123

  Nolite Tā∣gere Chri∣stos meos. The de∣grees vnto priesthode.
• * 1.124

  Priestishe orders.
• * 1.125

  The daye for prie∣stish orders
• * 1.126

  The age of priestes. Luke. iii.
• * 1.127

  Who maye not be ad∣mitted to priesthode.
• * 1.128

  The popes dispensatiō maketh all thinges lawfull.
• * 1.129

  This se∣meth to bee borowed out of the olde lawe. Leuit. ii.i
• * 1.130

  Letters testimonial
• * 1.131

  Wuld God thys lawe were obser∣ued among vs in these our dayes.
• * 1.132

  A Godly lawe.
• * 1.133

  No murthe¦rer may be a priest.
• * 1.134

  Both prie∣stes & Laye mē ought to be pre∣sent at the election & admissiō of spirituall ministers. No diffa∣med persō▪ may be a priest.

  Who maye not be ad∣mitted vn∣to priest∣hode.
• * 1.135

  ☜
• * 1.136

  Priests no tauernhun∣ters. Deacons may mini∣ster the
• * 1.137

  Cōmunion in y^e absēce of a prieste.
• * 1.138

  Priestes beards for∣bidden.
• * 1.139

  Priestes ••••••wnes cōmaūded.
• * 1.140

  ☞
• * 1.141

  Priestes apparell.
• * 1.142

  Mattens of the daye.
• * 1.143

  Mattēs of our Lady.
• * 1.144

  Diuine seruice.
• * 1.145

  A priest stri¦ker is ac∣cu••••ed. Psal 105.
• * 1.146

  Priests not disquieted▪ but hono••∣red.
• * 1.147

  Priests ac∣cusers.
• * 1.148

  Accusatiōs
• * 1.149

  Priests ex∣empted frō the iurisdic¦tion of the temporall powers.
• * 1.150

  None with in holy or∣ders may be conuen∣ted before a temporal Iudge.
• * 1.151

  Priestes free from paymentes to the tem∣poralitie. The liber∣ties of prie¦stes.
• * 1.152

  No pay∣mentes for priestes.
• * 1.153

  A good and godly acts.
• * 1.154

  Prists hou¦sen built nigh to the church and why.
• * 1.155

  What wo∣men may dwell in priestes houses.
• * 1.156

  A goodlaw Iohn. x.
• * 1.157

  Dispensati¦ons for no residence.
• * 1.158

  Priestes ought to be preachers and not sin¦gers. Priestes eyther Si∣monsakes or fornica∣tors ought to be depri∣ued of theyr promotiōs.
• * 1.159

  The degra¦ding of prie¦stes.
• * 1.160

  Priestes talke at the table.
• * 1.161

  Priestes mariage for¦bidden.
• * 1.162

  Deacons mariage for¦bidden. Subdea∣cons mari∣age forbid∣den.
• * 1.163

  The vowe of chastitie.
• * 1.164

  When the single lyfe of priestes toke first place.
• * 1.165

  O Anti∣christ.
• * 1.166

  O Tiraūt
• * 1.167

  Math. xix.
• * 1.168

  i. Cor. vii.
• * 1.169

  Heb. xiii.
• * 1.170

  ☞
• * 1.171

  The filthy generation of y^e wiue∣lesse papists
• * 1.172

  Wiuelesse lyfe vnder payne of de¦priuation.
• * 1.173

  Why mari∣age is frely permitted to y^e priests of the easte Churche, & denyed to the priestes of the west Churche.
• * 1.174

  A wise rea∣son and sub¦stantiall.
• * 1.175

  Monke Anselme the popes proctor for the simple life of prie∣stes in England.
• * 1.176

  The frutes of y^e single lyfe of prie∣stes.
• * 1.177

  Note thys hystorye.
• * 1.178

  The prac∣tise of wiue¦lesse papists
• * 1.179

  A knack of knauerye.
• * 1.180

  King Ry∣chard y^e first
• * 1.181

  The mari∣age of prie∣stes allow∣ed. i, Tim. i. Titus. i.
• * 1.182

  Priestes maryage restored.
• * 1.183

  Maryage restored not only to se∣cular prie∣stes, but al∣so to mon∣kes, friers, nunnes, &c.
• * 1.184

  Monkes & Nōnes set∣at libertye to marrye. Monaste∣ryes made houses for the seruice of the com∣mon weale.
• * 1.185

  A worthy & a Godly saying.
• * 1.186

  A man first Fryer. and afterwarde Pope had a wife liuing & was ma∣ried.
• * 1.187

  Priestes may leade about with them theyr lawfull wiues. i. Cor. x.
• * 1.188

  Priestes maried of∣fending are worthy to be greuou¦sly puni∣shed.
• * 1.189

  The vowe of matrimo¦ny.
• * 1.190

  The vowe of chastitye dispensed withall.
• * 1.191

  The vowe of chastitie dissolueth not mariage
• * 1.192

  Abbot saint mari∣ed.
• * 1.193

  Epist. xi Lib. i.
• * 1.194

  S. Cipriā licenceth vowesses to marry if they cannot continue. i. Cor. vii.
• * 1.195

  In lib. de bono eōiu. Dist. 17. Ca Quidā. Gregori. 27 Q ii. Ca. sunt qui.
• * 1.196

  Math. xix.
• * 1.197

  xxii. Q. 4. In malis.
• * 1.198

  P. Lomb. Sent. lib. iii
• * 1.199

  In Epist. ad Senon.
• * 1.200

  No man ought to haue spiri∣all promoti¦on with cure, but priests only & those wor¦thy and a∣ble.

  Tithes. Multitude of benefices condemned
• * 1.201

  Persons & vicars must be called priests and not prelates as tofore.
• * 1.202

  This law is now out of vse.
• * 1.203

  None resi∣dences con¦demned.
• * 1.204

  ☜
• * 1.205

  Math. v.
• * 1.206

  Plurali∣t••es of bene¦fices condē¦ned.

  A worthy act of the Pope.
• * 1.207

  Note the aunsweres of y^e pope for thei be good and godly.
• * 1.208

  ☞
• * 1.209

  One priest one benefice
• * 1.210

  A disputa∣tiō againste the plurali∣ties of bene¦fices at Pa¦ris.
• * 1.211

  Priestes ought to be resident vp¦on their be∣nefices.
• * 1.212

  Permuta∣tions of be∣nefices con¦demned.
• * 1.213

  Secular persons ought not to geue spi∣rituall pro∣motions by the popes lawe.

  A good de∣creee but not obser∣ued.

  God graūt that thys may once take place in Englād.
• * 1.214

  A noble act, & wor∣thy to bee followed.
• * 1.215

  A common practyse.
• * 1.216

  Payments for benefi∣ces to the chambers of Rome.
• * 1.217

  Why bene∣fices were impropri∣ate to the cloisterers.
• * 1.218

  The free∣dome of the cloysterers.
• * 1.219

  Note well.
• * 1.220

  ☜
• * 1.221

  Gene iiii. Malach iii.
• * 1.222

  What will our impro∣priatours say to this
• * 1.223

  Note well.
• * 1.224

  They that paye no ty∣••hes to their pas∣tore, by∣cause their landes are impropri∣ate, are the∣ues, rob∣bers, st••a∣lers and cō¦mitters of Sacrilege. Actes, v.
• * 1.225

  Exo. xii.
• * 1.226

  Mat. xviii.
• * 1.227

  A worthy godly & ze∣lous man.
• * 1.228

  How the church goo¦des ought to be spent.
• * 1.229

  The mind of Gregory concerning the bestow¦ing of the church goods.
• * 1.230

  The law for tenthes paying.
• * 1.231

  Against tē∣porall mēs possessions of tenthes.
• * 1.232

  Mala. 3.
• * 1.233

  A Laymā retaining church goo¦des is a cō∣mi••ter of sa¦crilege.
• * 1.234

  Hereof came the. 4 offringdais as it may seme.
• * 1.235

  Exod. 23. Tenthes paying.
• * 1.236

  The first beginning of Here∣mites.
• * 1.237

  Antony the first Here∣mite.
• * 1.238

  Antonies diet & lyfe.
• * 1.239

  Antonies app••rell. The life of An••hon•• and h•••• brethren.
• * 1.240

  Antonies Apes.

  The diuer¦sitie of An∣tony and of our Here∣mites.
• * 1.241

  Psalm. 128. Gene. iii.
• * 1.242

  S. Anto∣nies fyre.
• * 1.243

  Paule the Heremite.
• * 1.244

  Paule the heremites life.
• * 1.245

  Paule the Heremites apparel and meate.
• * 1.246

  Paule the Heremites Apes.
• * 1.247

  A compari∣sō betwene Paule and hys Apes.
• * 1.248

  Paule the simple.
• * 1.249

  ☜
• * 1.250

  ☜
• * 1.251

  Laboure.
• * 1.252

  Godlinesse
• * 1.253

  Diet.
• * 1.254

  ☜
• * 1.255

  ☞
• * 1.256

  Paule the playne, a worker of miracles
• * 1.257

  Iohn the Heremite.
• * 1.258

  Iohn the Heremites apes.
• * 1.259

  The wic∣kednesse of y^e Ioānites
• * 1.260

  The begin¦ning of the A••ckers pro••ession incerten.
• * 1.261

  Iudith. viii. A compa∣rison be∣twene Iu∣dith & oure R••cluses.
• * 1.262

  The yron grates of the Ankers
• * 1.263

  The An∣kers profes¦sion.
• * 1.264

  The begin¦ning of mō∣kish orders
• * 1.265

  Whye they are called Monachi
• * 1.266

  Euill ••ede groweth fast.
• * 1.267

  The begin¦ning of Nunnes. Nunnes forbidden to read the holy scrip∣tures.
• * 1.268

  Oclon tē¦der of Mō∣kery.
• * 1.269

  Bruno.
• * 1.270

  The de∣structiō of y^e Tēplars.
• * 1.271

  O Anti∣christian hipocrites.
• * 1.272

  What the Starre sig¦nifieth.
• * 1.273

  Math. v. Dan. xii.
• * 1.274

  Note well.
• * 1.275

  A monstru∣ous multi∣tude of mō¦kish mon∣stures.
• * 1.276

  Monkes forbiddē to eate fleshe.
• * 1.277

  The electi∣on of Ab∣botes.
• * 1.278

  Monkes may not de¦part out of their cloi∣ster with∣out licence. Monks ad¦mitted vnto holy orders
• * 1.279

  Monkes spirituall ministers.
• * 1.280

  Cloysterer deuysed.
• * 1.281

  This decre is wicked.
• * 1.282

  Monkes at libertye to tary in their cloysters or not.
• * 1.283

  The vowes of chastitye, pouertye & obedience.
• * 1.284

  The yeare of probatiō.
• * 1.285

  An acte not to bee dis∣••••aysed.
• * 1.286

  Monkes good and godly.
• * 1.287

  Gen. iii.
• * 1.288

  Psal. 128.
• * 1.289

  The chanōs clothyng.
• ☞ 1.290

  The wic∣kednesse of ••hite Fry∣ers.
• * 1.291

  Math. 23.
• * 1.292

  A noble, no∣table lye.
• * 1.293

  A tale of a tubbe.
• * 1.294

  Iohn. x.
• * 1.295

  Math. x.
• * 1.296

  A grosse vnderstan∣ding of the Scripture.
• * 1.297

  Minores.
• * 1.298

  Note of Fraunces.
• * 1.299

  Truth.
• * 1.300

  The plan∣ting & ex••i••¦pyng of the obseruaunt Friers in Englande.
• * 1.301

  The Pri∣uileges of the Gray∣fryers.
• * 1.302

  Silence at the table.
• * 1.303

  Contentiō among Fri¦ers▪ which of their or∣ders is most holy.
• * 1.304

  Priuileges graūted to the foure or¦ders of beg¦gers Fry∣ers.
• * 1.305

  The begin¦n••nge of Nunnes.
• * 1.306

  ☞
• * 1.307

  A tale of a tubbe.
• * 1.308

  The age of Nunnes to be professed & on what daye they shalbe pro∣fessed.
• * 1.309

  The Non∣nes vayle & wimpl••.
• * 1.310

  No Nūnes Godmo∣thers.
• * 1.311

  The rule not obser∣ued.
• * 1.312

  Nonnes ••aye not marry by the Popes lawe.
• * 1.313

  Constan∣tine y^e Em∣perour.
• * 1.314

  The begin¦nynge of Christen mens tem∣ples.
• * 1.315

  ••a••••wyng of churches
• * 1.316

  〈…〉〈…〉 of the Papistes.
• * 1.317

  Papistes enemies of gods truth
• * 1.318

  Bishoppes church ha∣lowers on∣lye.

  The dedi∣tion feast.
• * 1.319

  Sanctua∣ries.
• * 1.320

  The trim∣myng of Churches.
• * 1.321

  Women maye not come into the churche but with co¦uered faces
• * 1.322

  Walkynge vp & down in churches at seruice tyme for∣bydden.
• * 1.323

  Churche∣yardes and halowynge of the same
• * 1.324

  Parishes deuided.
• * 1.325

  A good law
• * 1.326

  Fontes.
• * 1.327

  Roodeloft.
• * 1.328

  Lampes,
• * 1.329

  Light before sacramēte of y^e altare.
• * 1.330

  Oyle.
• * 1.331

  Tapers. Torches. Candles. Belles. Ringing to seruice.
• * 1.332

  The Aue bell.
• * 1.333

  The noone bell.
• * 1.334

  The won∣derful ver∣tue of bels.
• * 1.335

  Organs▪
• * 1.336

  Altares.
• * 1.337

  When al∣tares came fyrst into y^e Churches.
• * 1.338

  Halowing of altares.
• * 1.339

  Altare clo∣thes.
• * 1.340

  An hye poin•• in a lowe house.
• * 1.341

  Copes▪ Uestmēts.
• * 1.342

  Surplesse.
• * 1.343

  Linnen Albes.
• * 1.344

  Chalices of Glasse.
• * 1.345

  Cuppes of beoode
• * 1.346

  Chalices of golde siluer and tinne.
• * 1.347

  Paxe
• * 1.348

  Crosse▪
• * 1.349

  Banners.
• * 1.350

  Austen the monke.
• * 1.351

  Chrisma∣toryes.
• * 1.352

  Sensers.
• * 1.353

  Holy water buckets & sprinckles.
• * 1.354

  Oylepots.
• * 1.355

  The fyrste procter and promoter of Images
• * 1.356

  Images not to be worshyp∣p••d.
• * 1.357

  A wicked acte of the Pope.
• * 1.358

  Images confirmed.
• * 1.359

  Images worshyp∣ped.
• * 1.360

  Note.
• * 1.361

  Popes to∣gether by y^e partes a∣mōg them selues.
• * 1.362

  Serenus the godlye Byshop of Massilia.
• * 1.363

  ☜
• * 1.364

  Sensing of Images.
• * 1.365

  A Councel assembled a¦bout Ima∣ges.
• * 1.366

  A wicked acte.
• * 1.367

  Math. 7.
• * 1.368

  Leo the Emperour
• * 1.369

  Images ta¦ken oute of Churches, and burn••e openly.
• * 1.370

  ☞
• * 1.371

  Constātine the Empe∣roure.
• * 1.372

  Ualens & Theodosi∣us Empe∣rours.
• * 1.373

  King Sa∣banus.
• * 1.374

  Philip the Emperour
• * 1.375

  Adrian the Emperour
• * 1.376

  King Cal∣cobertus.
• * 1.377

  P. Grego∣ry the first.
• * 1.378

  Pope Con∣stantine the seconde.
• * 1.379

  Ioan iiii,
• * 1.380

  Certayne godly coun¦cels condē∣ning the ha¦uing of ••ima¦ges in churches.
• * 1.381

  Epiphani{us}.
• * 1.382

  ☜
• * 1.383

  It is a∣gaynst the worde of God to haue Ima••ges i•• Churches.
• * 1.384

  Athanasius
• * 1.385

  Lactantius.
• * 1.386

  Austen.
• * 1.387

  The Ima¦ge of God the father in the tem∣ples of the Papistes moste blas∣phemous.
• * 1.388

  Psal. 102. Malach. 1.
• * 1.389

  Esay. 40.
• * 1.390

  Eusebius.
• * 1.391

  Images came from the Heathē
• * 1.392

  No Ima∣ges were made of gods saints in the olde Testament
• * 1.393

  ☞
• * 1.394

  Erasmus Roteroda∣mus.
• * 1.395

  Cornelius Agrippa.
• * 1.396

  The begin¦ning of our Images.
• * 1.397

  O abhomi∣nation.
• * 1.398

  Images cause of I∣dolatrye.
• * 1.399

  The Fāsy of Gregory concerning Images.
• * 1.400

  Gods com¦maūdemēt forbiddeth Images.
• * 1.401

  ☞
• * 1.402

  Iohn v.
• * 1.403

  Rom. x.
• * 1.404

  Iohn. x.
• * 1.405

  Iohn vi.
• * 1.406

  Iohn. 14.
• * 1.407

  Baptisme ministred at all times and in all places, and of all per∣sons, neces∣sitye requi∣ring. Here∣of came it, that Mid∣wiues Bap¦tise infants
• * 1.408

  The Bap∣tisme of in∣santes.
• * 1.409

  A goodly custome.
• * 1.410

  Monkes maye not baptise, nor be Godfa∣thers.
• * 1.411

  Nunnes maye be no Godmo∣thers.
• * 1.412

  Baptisme and buriall free.
• * 1.413

  Baptisme ministred of a Pa∣gane is of force.
• * 1.414

  Baptisme may not be reiterated.
• * 1.415

  godfathers and godmo¦thers. One God∣father at Baptisme.
• * 1.416

  No father may be god¦father to his owne childe.
• * 1.417

  Per quā re∣gu••am?
• * 1.418

  What ieo∣perdye is there in the matter.
• * 1.419

  A doubtful kind of bap¦tising.
• * 1.420

  Ceremo∣nies about Baptisme.
• * 1.421

  A mad and a folyshe de¦cree.
• * 1.422

  Oyle cream crosses.
• * 1.423

  Oyle and cream tre▪
• * 1.424

  The wo∣mens bap∣tisme.
• * 1.425

  A good pro∣uiso. and a profitable.
• * 1.426

  Unleaue∣ned breade.
• * 1.427

  ☞
• * 1.428

  The carnal presence of Christ pub∣lished by pope Nico∣las in the sacrament.
• * 1.429

  Trāsubstā¦tiatiō deui∣sed and cō∣fyrmed.
• * 1.430

  The Gre∣kes would neuer ad∣mit trāsub¦stantiation.
• * 1.431

  ☜
• * 1.432

  The sacra∣ment wor∣shipped▪ & car••ed a∣bout to the sicke, &c.
• * 1.433

  The sacra∣ment reser∣ued.
• * 1.434

  Agaynste y^e reseruation of the Sa∣crament.
• * 1.435

  Li 4, ca. 3, 6
• * 1.436

  In i. Cor. cap. xi.
• * 1.437

  A vile & a wicked de∣cree.
• * 1.438

  Can the mouse or a∣ny other beast eate y^e body of Christ.
• * 1.439

  Priests on¦ly must car¦ry the sacra¦ment to the sicke.
• * 1.440

  Except it be to offer.
• * 1.441

  Lay people may not touche y^e sa∣crament with theyr handes.
• * 1.442

  A good de∣cree.
• * 1.443

  A godlye lawe and worthye to be practised
• * 1.444

  ☜
• * 1.445

  The age of the commu¦nicantes.
• * 1.446

  Thrice in the yeare, the holy cō¦munion is to be recea∣ued.
• * 1.447

  A fonde de¦cree.
• * 1.448

  Heb. 1••.
• * 1.449

  A good and godly law. The sacra∣mēt ought to be recea¦ued vnder both kīdes
• * 1.450

  ☜
• * 1.451

  Note.
• * 1.452

  All the east churche re∣ceaue the Sacramēt vnder both kindes.
• * 1.453

  Whē y^e mi∣stery of the Lords blud was taken away from the commu¦nion of the Laytye.
• * 1.454

  Iohn Wic¦liffe, Iohn Husse, Hie¦ronimus de Praga.
• * 1.455

  With what forhead thē dare ye, O vnshamfast Papists, af¦ter the insti¦tucion of Christ.
• * 1.456

  The good Monke of Eye.
• * 1.457

  Gala. iii▪
• * 1.458

  Math. 26.
• * 1.459

  Priestes may not re¦ceaue vnder both kinds. except they Masse.
• * 1.460

  The bishop¦ping of chil∣dren.
• * 1.461

  ☜
• * 1.462

  Byshops only muste confirme children.
• * 1.463

  Byshops must be fas∣ting, when they con∣fyrme chil∣dren.

  Rules con∣cerning cō∣fyrmation.
• * 1.464

  A lawe not to be ••espi∣sed.
• * 1.465

  Agaynst pr••¦uy cōtracts and stollen maryages.
• * 1.466

  〈…〉〈…〉
• * 1.467

  Halowing of the wed∣ding bed.
• * 1.468

  A wicked acte.
• * 1.469

  Degrees of marying.
• * 1.470

  A more rea¦sonable de∣cree.
• * 1.471

  An homely ma••ter.
• * 1.472

  Maryage forbidden in Lent.
• * 1.473

  Whē mari∣age maye not be cele∣brated.
• * 1.474

  What if a man pur∣chase a dis∣pensatiō for money? Shal it not then be lawfull. A folishe lawe.
• * 1.475

  Confession of sinnes to the Curate
• * 1.476

  Confession may not be disclosed.
• * 1.477

  If this wer put in prac∣tise here in england: it were not a∣misse, name¦ly for the youthlings sake.
• * 1.478

  Nectarius.
• * 1.479

  The annoi∣ling of the sicke.
• * 1.480

  Diriges & Masse of Requ••em.
• * 1.481

  Sacrifice for the dead
• * 1.482

  The masse a sacrifice for the dead
• * 1.483

  One good turne aske an other.
• * 1.484

  The feaste of al soules
• * 1.485

  A tale of a tubbe.
• * 1.486

  Ringing of belles to ser¦uice.
• * 1.487

  An order for seruice.
• * 1.488

  Deus in ad¦iutorium.
• * 1.489

  Gloria patri
• * 1.490

  Psalmes. Lessons.
• * 1.491

  Legendes.
• * 1.492

  The Mar¦tiloge.
• * 1.493

  Respondes Collectes.
• * 1.494

  Himnes.
• * 1.495

  Anthemes.
• * 1.496

  The order of y^e quiere.
• * 1.497

  Laus tibi.
• * 1.498

  Te deū▪ &c Forbiddē.
• * 1.499

  Psalmes singing day and nyght.
• * 1.500

  Mattens of our La∣dy.
• * 1.501

  alleluia. &c forbidden.
• * 1.502

  Te deum.
• * 1.503

  Sainctes seruice.
• * 1.504

  Vt queant laxis.
• * 1.505

  Legendes.
• * 1.506

  Salue Re∣gina.
• * 1.507

  Sequente••. Hymnes. Respondes
• * 1.508

  Collectes.
• * 1.509

  Lēt seruice
• * 1.510

  The longe Letanie of Sainctes.
• * 1.511

  A generall procession.
• * 1.512

  The Leta∣ny for gang dayes.
• * 1.513

  Processiōs continual.
• * 1.514

  Sondaye processions
• * 1.515

  Diriges & Masses of Requiem.
• * 1.516

  Burialles.
• * 1.517

  Offices of Masse.
• * 1.518

  Seruice of y^e Trinity
• * 1.519

  Corpus Christi ser∣uice.
• * 1.520

  Rex omni∣potens.
• * 1.521

  Alma redēp¦toris. &c.
• * 1.522

  Gloria laus
• * 1.523

  Stirps lesse Solē iusti∣tiae.

  Charus no∣uae.
• * 1.524

  ☜
• * 1.525

  Quicunquae vult.
• * 1.526

  S. Lābertes seruice, &c.
• * 1.527

  Sanctus de∣us, Sanctus fortis, &c.
• * 1.528

  Vitas patrū
• * 1.529

  ☞
• * 1.530

  The Ordi∣nall.
• * 1.531

  Beades.
• * 1.532

  Seruice of the transfi∣guration of Christ.
• * 1.533

  Cathedra•• churches seruice.
• * 1.534

  Pater nos••••••
• * 1.535

  Aue Maria at noone.
• * 1.536

  Tolling to the Aues.
• * 1.537

  Pardoned Orisons.
• * 1.538

  Pardon plentye.
• * 1.539

  Notes.
• * 1.540

  Plainsong.
• * 1.541

  Pricksong. Descant.
• * 1.542

  Organs.
• * 1.543

  Math. iiii,
• * 1.544

  Franciscus. Petrarcha.
• * 1.545

  S. Hiero∣me.
• * 1.546

  Ephe. 5.
• * 1.547

  S. Cipriā.
• * 1.548

  Saint Am¦brose.
• * 1.549

  Gene. 4.
• * 1.550

  S. Austen.
• * 1.551

  S. Grego∣rye.
• * 1.552

  The office of Deacōs.
• * 1.553

  Math. 6.
• * 1.554

  Chriso∣stome.
• * 1.555

  ☜
• * 1.556

  Iustiniane the Empe∣rour.
• * 1.557

  1. Cor. 14.
• * 1.558

  Rom. 10.
• * 1.559

  Durande.
• * 1.560

  ☜
• * 1.561

  Polidorus. Vergi••ius.
• * 1.562

  Agaynste the singing men of our tyme.
• * 1.563

  ☞
• * 1.564

  Cornelius Agrippa.
• * 1.565

  Erasmus. Roterod.
• * 1.566

  ☜
• * 1.567

  The In∣troite. Iudica me deus.
• * 1.568

  Confiteor. Misereatur Absolutio∣nem.
• * 1.569

  The office of the masse
• * 1.570

  Gloria pa∣tri.
• * 1.571

  The Kyrie
• * 1.572

  Gloria in excelsis.
• * 1.573

  Laudamus••te.
• * 1.574

  Dominus vobiscum, Et cum spi∣ritu tuo
• * 1.575

  Ruthe. 2▪
• * 1.576

  The Col∣lectes.
• * 1.577

  The Epi∣stle.
• * 1.578

  The graile
• * 1.579

  The Alle∣luya.
• * 1.580

  The Se∣quences.
• * 1.581

  The Tractes.
• * 1.582

  The Gos∣pell.
• * 1.583

  Standyng at the Gos∣pell.
• * 1.584

  ☜
• * 1.585

  Math. 19. The crede.
• * 1.586

  Sensing af¦ter the Gos¦pell.
• * 1.587

  The Offer¦torye.
• * 1.588

  Suscipe sancta tri∣nitas.
• * 1.589

  The wa∣shinge of handes.
• * 1.590

  Orate pro¦me Fratres & Sorores.
• * 1.591

  The Se∣cretes.
• * 1.592

  Vere dignū & iustū est.
• * 1.593

  The prefa∣ces▪
• * 1.594

  Nine Pre¦faces.
• * 1.595

  The tenth preface.
• * 1.596

  The Sanc∣tus.
• * 1.597

  The Canō of the masse
• * 1.598

  Te igitur.
• * 1.599

  Communi¦cantes.
• * 1.600

  Pro Papa.
• * 1.601

  Hīc igitur
• * 1.602

  Die••que nostros.
• * 1.603

  Quorū so∣lemnitas.
• ☞ 1.604

  Qui pridie.
• * 1.605

  Noui & aeterni Te∣stamenti. One of the Popes vn∣written ve¦rities.
• * 1.606

  Math. 10▪
• * 1.607

  1. Cor. 11.
• * 1.608

  Marke well.
• * 1.609

  ☜
• * 1.610

  Godma∣kers.
• * 1.611

  Bread of smal quan∣titie.
• * 1.612

  Bread vn∣leuened.
• * 1.613

  Roūd cake
• * 1.614

  Reasons wise & sub∣stantiall
• * 1.615

  Wine min∣gled with water.
• * 1.616

  Sakering.
• * 1.617

  The sake∣ring of the Masse is but a newe inuention.
• * 1.618

  Ringing to y^e sakeryng.
• * 1.619

  The au∣thors of transubstā∣tiation and of y^e carnall presence of▪ Christ in y^e sacrament.
• * 1.620

  Praieng for the dead.
• * 1.621

  Trentall Masses.
• * 1.622

  Deut 18, Esaye. 8,
• * 1.623

  1. Ioan. 4.
• * 1.624

  The secōd. Memento.
• * 1.625

  The Pater noster.
• * 1.626

  Praeceptis salutaribus &c.
• * 1.627

  Libera nos
• * 1.628

  Pax domi∣ni.
• * 1.629

  Agnus dei.
• * 1.630

  The bre∣king of the hooste, or singynge cake.
• * 1.631

  The Paxe
• * 1.632

  Priestes kissing one an other.
• * 1.633

  Masses of Requiem.
• * 1.634

  ☞
• * 1.635

  The com∣munion.
• * 1.636

  Math. 26.
• * 1.637

  Luke. 24.
• * 1.638

  ☞
• * 1.639

  1. Cor. 11. 1. Cor. 10.
• * 1.640

  Cōmunion vnder both kindes.
• * 1.641

  Note well
• * 1.642

  Cōmunion vnder one kinde.
• * 1.643

  Math. 26. Marke. 14. 1. Cor. x.xi.
• * 1.644

  The Post∣communiō
• * 1.645

  Ite missa est Benedica∣mus domi∣no. Deo gra¦tias.
• * 1.646

  The masse is ended three man∣ner wayes.
• * 1.647

  The Mas∣sing Papi∣stes knowe not yet what Ite missa est signifieth.
• * 1.648

  Requiescāt in pace. AMEN.
• * 1.649

  Blessing of the people after masse
• * 1.650

  Holye wa∣ter after masse.
• * 1.651

  The••opish Masse is y^e foundation of all super∣stition.
• * 1.652

  Apo. 17.18▪
• * 1.653

  Math. xv. ii. Thes. ii.
• * 1.654

  Eastward
• * 1.655

  Stretchīg out of armes and hoi••••ng vp of hands.
• * 1.656

  One masse in one daye of one priest
• * 1.657

  Thre mas∣ses in one daye of one priest.
• * 1.658

  None may masse, but priests on∣lye.
• * 1.659

  Negligent massemon∣gers.
• * 1.660

  Except it be to offer.
• * 1.661

  No Mas∣sing with∣out some company.
• * 1.662

  Gloria in excelsis whē it shall be song at masse.
• * 1.663

  Dirige Grotes & masse pens with Me∣mento, do∣mine ani∣marum, &c
• * 1.664

  The Mas∣ses of vn∣cleane prie∣stes are not to be heard
• * 1.665

  Inconti∣nent priests excommu∣nicated.
• * 1.666

  Canon of the masse.
• * 1.667

  Masse sōg with a loud voyce.
• * 1.668

  Alleluya. 〈…〉〈…〉 Masse.
• * 1.669

  〈…〉〈…〉
• * 1.670

  〈…〉〈…〉 theyr b••re ha••de.
• * 1.671

  Cādels br••¦ninge at Masse.
• * 1.672

  Licky •••• vp of th▪ wyne.
• * 1.673

  Halowed garments.
• * 1.674

  A new ar∣ticle of our fayth.
• * 1.675

  Gregories s••ruice ad∣mtted: all oher re∣iected.
• * 1.676

  Th popes dec••es set forte by the Empe¦rou.
• * 1.677

  A fond tale
• * 1.678

  Gregoryes seruice thrust into the Church•• violence.
• * 1.679

  ☞
• * 1.680

  When the Masse be∣gan to take place.
• * 1.681

  Kinde Ed∣warde the sixte.
• * 1.682

  The fina•••• destruction of the Po∣pishe masse is at hand.
• * 1.683

  Apoc. 18.
• * 1.684

  Math. 15.
• * 1.685

  Gabriel Biel. in ex∣po. Can.
• * 1.686

  Degrees of orders.
• * 1.687

  The times of orders geuing.
• * 1.688

  The age of a Massing priest.
• * 1.689

  Docked heades▪ Smothe chinnes. Shauen. crownes. A bond m••̄ may be no Massing priest.
• * 1.690

  A banck∣route cā be no masse∣monger.
• * 1.691

  A massemō¦ger muste forsweare maryage.
• * 1.692

  A mā twice maryed ought not to be a priest.
• * 1.693

  A persō dis∣membred may be no priest.
• * 1.694

  Priest fas∣ting before and after Masse.
• * 1.695

  Math, xviii
• * 1.696

  The mas∣sing prieste compared to Mary y^e Virgine. Note wel this iuglīg
• * 1.697

  Luke i. Math. xxvi.
• * 1.698

  A massing priest is more excel∣lent than an Aungel. Note.
• * 1.699

  Priests ar to be hono∣red aboue all Kyngs.
• * 1.700

  ☜
• * 1.701

  Nine dig∣nityes of priestes. The fyrst dignitye of priestes. Iere .i.
• * 1.702

  The second dignitye of priestes.
• * 1.703

  The thirde dignitye of priestes.
• * 1.704

  Zacha 2.
• * 1.705

  Psal. 105.
• * 1.706

  The fourth dignitie of Priests.
• * 1.707

  Iohn. 20.
• * 1.708

  Math. 5.
• * 1.709

  Luke. 10.
• * 1.710

  Deut. 17.
• * 1.711

  Nume. 16.
• * 1.712

  The sixte dignitie of priestes. Math. 18.
• * 1.713

  Iohn. 20.
• * 1.714

  The se∣uenth dig∣nitye of priestes. The office of Aungels▪
• * 1.715

  Hebr. 1.
• * 1.716

  To lyue chaste is an Aungelyke lyfe.
• * 1.717

  The eyght dignitie of Priestes.
• * 1.718

  Luke. 1. Math. 18.
• * 1.719

  Psal. 46.
• * 1.720

  The ninth dignitie of priestes.
• * 1.721

  ☞
• * 1.722

  Math. 18. The priest maketh God, hād∣leth God, and cateth God.
• * 1.723

  Esay. 5.
• * 1.724

  Against the backbiters of Priests.
• * 1.725

  Num. xvi••
• * 1.726

  ☜
• * 1.727

  A simili∣tude to set forth y^e dig∣nitie of priestes.
• * 1.728

  i. Peter. ii
• * 1.729

  ☜
• * 1.730

  Math, xvi
• * 1.731

  Of forge∣uing sinnes
• * 1.732

  Luke. xvi. Iohn. xi.
• * 1.733

  Priestes i•• 〈◊〉〈◊〉 in∣cōparable.
• * 1.734

  Hebr. ii.
• * 1.735

  The Mas∣sing priest is here cal∣led Christ. ••, Pet. ii.
• * 1.736

  Holi water
• * 1.737

  The verts of holy wa∣ter.
• * 1.738

  Blasphe∣mye agaīst the bloude of Christ.
• * 1.739

  Leuit. xvi.
• * 1.740

  liii. Reg. ii.
• * 1.741

  In ••at. di. off.
• * 1.742

  ☞
• * 1.743

  How the ceremonye of holy wa∣ter came first into the church.
• * 1.744

  The mani∣folde ver∣tues of ho∣ly water.
• * 1.745

  The com∣muniō day¦lye.
• * 1.746

  The cōmu¦nion euery Sonday.
• * 1.747

  The Com¦munion at Easter on∣lye.
• * 1.748

  Howe the ceremonye of holye bread came firste into y^e Churche.
• * 1.749

  ☞
• * 1.750

  The signi∣fications of the ceremo¦nies were taught the people in times past.
• * 1.751

  1. Cor. 10.
• * 1.752

  The abuse of holy bread.
• * 1.753

  i. Cor. i.
• * 1.754

  Gala, ii.
• * 1.755

  ☞
• * 1.756

  Procession
• * 1.757

  Why they rynge the bels at pro∣cession.
• * 1.758

  Why they ring in any great tem∣peste.
• * 1.759

  Sensyng.
• * 1.760

  Candles bearyng.
• ☞ 1.761

  The begin¦ning of cā∣dels bea∣ryng on cā∣de••masday.
• * 1.762

  Ashes sprinkling.
• * 1.763

  Palmes bearyng.
• * 1.764

  Palmes ha¦lowing. &c.
• * 1.765

  Crosse cre∣pyng.
• * 1.766

  The Pas∣chal taper?
• * 1.767

  Oyle and Creame,
• * 1.768

  Halowing of Oyle & Creame.
• * 1.769

  Worke for the Bishop
• * 1.770

  Easter euē fire and the halowynge thereof.
• * 1.771

  Fonte ha∣lowyng.
• * 1.772

  Solēnities about fonte halowinge.
• * 1.773

  Halowyng of newe fruites.
• * 1.774

  Aduēt fast. Lent fast.
• * 1.775

  Of Lent. Note.
• * 1.776

  Lent first fasted in Englande.
• * 1.777

  Lent thurs¦dayes fa∣sted.
• * 1.778

  One Pope againste an other.
• * 1.779

  Wednes∣day, Fridai & saterdaye fast••••.

  Reasons why we ought not to fast the Sōdaies & thur••dayes
• * 1.780

  Saterdaye faste re∣newed.
• * 1.781

  Reasons why we ought not to faste the Saterday.
• * 1.782

  Reasons why we ought not to faste on saterdayes in Lent.
• * 1.783

  The doc¦trine on the Festi∣uall dayes concerning Imbring dayes.
• * 1.784

  i. Pe, iiii.
• * 1.785

  Whye they be called Imber dayes.
• * 1.786

  Apostles e∣uens fasted
• * 1.787

  S Mathias even faste••
• * 1.788

  Our ladies euēs fasted
• * 1.789

  Saintes e∣uens fasted
• * 1.790

  Fleshe ea∣ting on Christmasse day howso∣euer it fal∣leth.
• * 1.791

  Fleshe & al white mea¦tes forbid∣den ou fas∣ting daye••
• * 1.792

  Fastes cō∣maūded by y^e priestes ar to be ob∣serued.
• * 1.793

  What kind of people be free frō the law of fastyng.
• * 1.794

  No meate til euensōg be done on fastyng dayes.
• * 1.795

  Of Im∣bring daies Note.
• * 1.796

  Easter day
• * 1.797

  Trinitie Sonday.
• * 1.798

  The feast of Corpus Christi.
• * 1.799

  The begin¦ning of the feast of Cor¦pus Christi
• * 1.800

  The doc∣trine of the festiual con¦cerning the feaste of Corpus Christi.
• * 1.801

  Pardon be longyng to the feast of Corpus Christi.
• * 1.802

  Midsom∣mer day.
• * 1.803

  The Inuē¦tion of the Crosse. The exalta¦cion of the Crosse. The trans¦figuration of oure Lorde.
• * 1.804

  The doc∣trine of the festiuall.
• * 1.805

  Thassmu∣••ion of our Lady.
• * 1.806

  Michel∣masse day.
• * 1.807

  Dedicatiō daye or Churche holy day.
• * 1.808

  The feaste of al saint••
• * 1.809

  The feaste of al soules
• * 1.810

  The begin¦nyng of the feast of all Soules.
• * 1.811

  The cōcep¦tiō and pre¦sentatiō of mary, with the feastes of Aun••, Ioseph, & Fraunces. The visita¦cion of Ma¦rye.
• * 1.812

  Candel∣masseday
• * 1.813

  The feasts of the foure Euangeli∣stes and of the foure Doctours. Sonday.
• * 1.814

  A godlye lawe and worthy to be obserued
• * 1.815

  This god∣ly decree is s••lenderly obserued in Englande.
• * 1.816

  A generall rule for ho∣ly dayes.
• * 1.817

  The cōcep¦tiō of mary
• * 1.818

  The An∣nunciation of Mary.
• * 1.819

  The visita¦tiō of mary
• * 1.820

  The begin¦ning of sain¦tes making
• * 1.821

  Dominik•• Fraunces. Anthonye de padua. Fryers, & Elizabeth▪ Saintes. Clara, Peter Marter, Sta¦nislaus, Saintes. Lewes by∣shop of Co¦lossa. T••of. Aquine. Thomas byshop of Hereforde, Saintes.
• * 1.822

  Bernar∣dine the Grayfrier sainted.
• * 1.823

  Uincent Edmunde•• Osmunde saintes.
• * 1.824

  Katerine sainted.
• * 1.825

  Iuo a saint
• * 1.826

  Bonauen∣ture a saint
• * 1.827

  Bernarde a saint.
• * 1.828

  Heliopolde a saint.
• * 1.829

  Hughe of Lincolne a saint.
• * 1.830

  Hedwigis a saint.
• * 1.831

  Brigit a saint.
• * 1.832

  Vuolfgang a saint.
• * 1.833

  Iohn Gaul¦bert a saint
• * 1.834

  Hughe the Monke a saint.
• * 1.835

  Lewes King of Fraunce, a saint.
• * 1.836

  Edmund & Peter de verona sainted.
• * 1.837

  Nicolas de Toleto a saint.
• * 1.838

  Pope Ce∣lestine a saint.
• * 1.839

  Charles y^e great sain∣ted.
• * 1.840

  Fraunces a sainte.
• * 1.841

  Thomas Becket sainted.
• * 1.842

  Of Becket¦tes transla∣tion. Note.
• * 1.843

  A new idol set vp.
• * 1.844

  Becket the popes mar∣tyr & saint.
• * 1.845

  A lousye saint, & an vnclenly.
• * 1.846

  Beckets pe¦naunce ve∣ry homely.
• * 1.847

  None sain∣tes but such as the pope admi.
• * 1.848

  Swarmes of saintes.
• * 1.849

  The popes Sainctes.
• * 1.850

  ☜
• * 1.851

  Reliques set out to sale.
• * 1.852

  Reliques honoured.
• * 1.853

  Sainctes bones hono¦red with Masses. Hands of.
• * 1.854

  Shrines.
• * 1.855

  A good and godly acte, but not pro¦fitable for the Popes market.
• * 1.856

  The anaū∣ce•• of Pil∣grimages.
• * 1.857

  Pilgrima∣ges ma••e not be hin∣dred.
• * 1.858

  Pilgrimes may not be euill entrea¦ted.
• * 1.859

  Gregorye the firste a greate pro∣moter of pardons.
• * 1.860

  Popes par¦dons nets for money, and allure∣ments vn∣to vice.
• * 1.861

  The ye•••••• of Iubile.
• * 1.862

  A prophe∣cye.
• * 1.863

  The yeare of Iubile altered.
• * 1.864

  ☞
• * 1.865

  Stations.
• * 1.866

  Christes natles wor¦shipped.
• * 1.867

  Greate giftes for so litle la∣bour.
• * 1.868

  Pardon beades.
• * 1.869

  Stringing of beades.
• * 1.870

  Note these scholepoīts The fyue Pardons beades.
• * 1.871

  The pardō that belōg to y^e ••eads.
• * 1.872

  Bostō par∣don
• * 1.873

  Ghostly fa¦ther.
• * 1.874

  Uowes chaunged.
• * 1.875

  Seruice neglected pardoned.
• * 1.876

  An ante di••
• * 1.877

  The chap∣pel of Scal•• caeli.
• * 1.878

  Purgato••••
• * 1.879

  White meates.
• * 1.880

  Fleshe.
• * 1.881

  Buriall.
• * 1.882

  Large pro∣mises.
• * 1.883

  They al at ••ow by the word of god brought to nought, ac∣cording to 〈◊〉〈◊〉 prophe¦cy of christ. Euery plāt that my heauenly ••a¦ther hath not planted shal be pluc¦ked vp by the rootes.
• * 1.884

  The price of y^e pardon
• * 1.885

  The pardō of s, Trini∣tye of hoū∣deslowe.
• * 1.886

  Pardōs in¦numerable and good cheape▪
• * 1.887

  Graciously considered.
• * 1.888

  Pardon of the Austen Friers.
• * 1.889

  Burton Lazare▪
• * 1.890

  The pardō of Sainet Mary of ••unciuall.
• * 1.891

  ☞
• * 1.892

  Giue and it shall be giuen to you. Giue money: and the smoke of Rome shall be gi∣uē to you.
• * 1.893

  The pardō of Saint Iohn of Beuerlay.
• * 1.894

  ☞
• * 1.895

  The pard•••• of Saint Cornelis at We••••¦minster.
• * 1.896

  The sepul∣chre pardon̄.
• * 1.897

  S. Erasmus pardon.
• * 1.898

  Fiue speci∣al giftes.
• * 1.899

  Money is the Mar∣chant in all the popes affayres.
• * 1.900

  What is to be done, that wee may haue true pardō.
• * 1.901

  What the popes par∣dons are.
• * 1.902

  Esay. lv.
• * 1.903

  Math. xi. Apoc. xxii.
• * 1.904

  Iere. ii,
• * 1.905

  Psal. xi.
• * 1.906

  The inue∣tour of the popes pur∣gatory is not knowē.
• * 1.907

  The studie of Sathan.
• * 1.908

  The true purgatorye is y^e bloud of Christ.
• * 1.909

  The popes purgatorye diuersely maintained
• * 1.910

  Where pur¦gatorye is.
• * 1.911

  Luke. xv.
• * 1.912

  The varie∣tye of pa∣pists in placing of purgatorye
• * 1.913

  The tor∣mentes of Purgatory
• * 1.914

  1. Cor. iii.
• * 1.915

  Psal. 66.
• * 1.916

  Dist. 7. cap. Nullus
• * 1.917

  ☞
• * 1.918

  Serm. 41. de anima∣bus.
• * 1.919

  What most greuous paynes there are in Purgatory
• * 1.920

  Example.
• * 1.921

  Howe is this proued
• * 1.922

  The infini¦te multi∣tude of sou¦les in Pur¦gatorye.
• * 1.923

  ☜
• * 1.924

  Iob. xix.
• * 1.925

  Remedies deuised by the papists agaynst the tormē••s of Purgatory
• * 1.926

  The chur¦ches. Church mi¦litant.
• * 1.927

  Church tri¦nu••phant. Church ex∣pectant.
• * 1.928

  Prayer for soules in Purgatory
• * 1.929

  ☞
• * 1.930

  Prayer, al¦mosse, Fas¦ting, pilgri¦mage, par∣dons, and Masses, de¦liuer soules out of Pur¦gatorye.
• * 1.931

  The profit of euerye Masse.
• * 1.932

  The doc∣trine of the festiuall cō¦cerning sou¦les in Por¦gatory.

  Of prayer for soules.
• * 1.933

  A narratiō
• * 1.934

  A straunge sight.
• * 1.935

  Well pro∣ued & sub∣stauncially
• * 1.936

  of Almosse deedes for soules.
• * 1.937

  A narratiō
• * 1.938

  Of Masses for soules▪
• * 1.939

  ☜
• * 1.940

  A narratiō.
• * 1.941

  An other narration prodicious & wōderful
• * 1.942

  The great vertue of the masse.
• * 1.943

  Ten reme∣dies to deli¦uer soules out of pur∣gatorye,
• * 1.944

  Candles. Sensing of the altare.
• * 1.945

  Sprincke∣ling of holy water.
• * 1.946

  Prayer for the dead.
• * 1.947

  Oblations for y^e soules departed.
• * 1.948

  Fastinges▪ watchings. &c.

  Q. xiii. c. ii, Animae:
• * 1.949

  Paying the dets of the dead.
• * 1.950

  Offering vp of bread and wine.
• * 1.951

  Fulfilling of y^e deades penaunce.
• * 1.952

  The cele∣bration of masses.
• * 1.953

  A narratiō. Monstri si∣mili.
• * 1.954

  Missa, wherof it is deriued.
• * 1.955

  The ver∣tues of the masse.
• * 1.956

  ☞
• * 1.957

  A fond fan∣sye of the papistes.
• * 1.958

  Spedy de∣liueraunce of soules out of pur∣gatorye.
• * 1.959

  Note this tale.
• * 1.960

  All is not golde, that glistereth.
• * 1.961

  A trentall of Masses, and what they are.
• * 1.962

  Trinities of Masses.
• * 1.963

  The .xii. vertues of the masse.
• * 1.964

  Psal. 9••
• * 1.965

  Luke. xxiii Luke. vii.
• * 1.966

  ☞
• * 1.967

  ☜
• * 1.968

  Math. vii.
• * 1.969

  The ver∣tues of the masse out of y^• Festiual.
• * 1.970

  The ver∣tue of the masse out of Stella Cle∣ricorum,
• * 1.971

  No coūcell of force without y^e consent of the Pope.
• * 1.972

  Al bishops must be at a general councell.
• * 1.973

  A good an•• necessary deuice.
• * 1.974

  Sene twice in the yere.
• * 1.975

  ☜
• * 1.976

  No coūcell lauful with out the con¦sent of the Pope.
• * 1.977

  What is to be done, if matters cā¦not be qui∣etly cōpo∣sed in y^e les∣ser Sinodes
• * 1.978

  Appeare, or elsaccursed
• * 1.979

  The autho¦ritie of the popes de∣crees.
• * 1.980

  Popes de∣crees equal w^t the word of God.
• * 1.981

  All thinges ar subiect to the pope.
• * 1.982

  Popeiudge of al▪ iud∣ged of none
• * 1.983

  ☜
• * 1.984

  A lawful general coū∣cel is abou•• the pope.
• * 1.985

  The pree∣minence of the pope.
• * 1.986

  Heretikes banished.
• * 1.987

  Heretikes put to death by the secu∣lar power.
• * 1.988

  The tem∣porall offi∣ces the ••o¦pyshe By∣shops but∣chers.
• * 1.989

  Ioan. viii.
• * 1.990

  ☜
• * 1.991

  Fraunces Martyrs.
• * 1.992

  Of the state of the faithful af∣ter this life
• * 1.993

  Heretikes expelled out of the Churche.
• * 1.994

  A good law
• * 1.995

  Note well.
• * 1.996

  The cōpa∣nie of Here¦tikes is to be eschued & auoyded.
• * 1.997

  The great councell. Laterane.
• * 1.998

  Heretikes condemned to be com∣mitted to the seculer powers & so put to death.
• * 1.999

  Priests de¦graded.
• * 1.1000

  Prieste•• goodes. Laye men•• goodes.
• * 1.1001

  Suspect of heresie.
• * 1.1002

  The tem∣porall ru∣lers sworn to roote out heretikes.
• * 1.1003

  Note.
• * 1.1004

  O tyranny
• * 1.1005

  A newe kinde of Heresie.
• * 1.1006

  Heresiarch▪
• * 1.1007

  Dead men excommuni¦cate.
• * 1.1008

  The com∣pany of he∣retiques is to be es∣chued.
• * 1.1009

  Understād by hereti∣kes, all suche as in anye point resiste the pope, or his decrees
• * 1.1010

  No cōpany with excō∣municate persons. Ioan. Ep. ii.
• * 1.1011

  Spoylers of y^e church excommu¦nicate.
• * 1.1012

  A good & a godly law.
• * 1.1013

  ☞
• * 1.1014

  The names of excōmu∣nicate per∣sons publi∣shed.
• * 1.1015

  One excō∣municate person may not excom∣municate an other.
• * 1.1016

  Hinderers of pilgri∣mages or spoylers of pilgrimes accursed.
• * 1.1017

  Smiters of byshops or priestes▪ spoylers or burners of churches, accursed.
• * 1.1018

  Spoylers of pilgrimes Chaplens▪ Clarkes, monks, &c▪ accursed.
• * 1.1019

  Disobediēt to bishops, accursed.
• * 1.1020

  This pope mitigateth y^• rigor of y^e ecclesiasti¦cal censure.
• * 1.1021

  A frendly decree.
• * 1.1022

  Thys is wicked.
• * 1.1023

  Neither ba••••el, bet∣ter her ring
• * 1.1024

  The pope deposeth Princes.
• * 1.1025

  Practise▪
• * 1.1026

  Destroyers of Abbeies, excommu∣nicate.
• * 1.1027

  Preachers not autho∣rised by the Pope or some bishop accursed.
• * 1.1028

  No man ought to be excōmuni∣cate before his matter be knowē. Paiment of tythes.
• * 1.1029

  ☞
• * 1.1030

  The pe∣naunce of him that hath slayne his mother
• * 1.1031

  What opi∣nion of ma∣riage had this Pope, thinke ye.
• * 1.1032

  A Pope more reaso¦nable.
• * 1.1033

  Note how loth the Popes are to go from their olde. Mumsim{us}.
• * 1.1034

  A foolishe diuine of so wise a head 1. Cor. vii.
• * 1.1035

  The pe∣naunce of them, that are negli∣gent about the Sacra∣ment of the Altare.
• * 1.1036

  Beholde hys curio∣sitye.
• * 1.1037

  ☜
• * 1.1038

  The pe∣nāce of the Clergy cō∣uicte of great fauts
• * 1.1039

  Penaunce dispensed with.
• * 1.1040

  Penaunce enioyned of the ghostly Father.
• * 1.1041

  A rule for penaunce.
• * 1.1042

  A greate priuilege.
• * 1.1043

  A reasona∣ble order.
• * 1.1044

  Note thys well.
• * 1.1045

  Ioan. xi.
• * 1.1046

  Sed perquā ••egulam.
• * 1.1047

  A decree not to be despised.
• * 1.1048

  Absolution must be re∣ceaued kne¦lyng.
• * 1.1049

  Pope.
• * 1.1050

  The colled¦ge of Car∣dinals.
• * 1.1051

  Holy lande Holy crosse
• * 1.1052

  Bishops.
• * 1.1053

  Abbot••, pr••∣ours, mōks Chanons, Friers, nū¦nes. &c. Curates▪ Persons, Uicares, Priestes, Clarks. &c.
• * 1.1054

  The king, Quene. &c.
• * 1.1055

  Duke, Earles, Barōs. &c
• * 1.1056

  Parishe∣ners.
• * 1.1057

  True ti∣thers. Til∣lers.
• * 1.1058

  Shipmen. Marchāts
• * 1.1059

  Benefac∣tors of the Churche.
• * 1.1060

  Pilgrimes and Pal∣mers.
• * 1.1061

  Sicke per∣sons.
• * 1.1062

  Women in our Ladies bondes.
• * 1.1063

  The holye bread giuer
• * 1.1064

  Prayeng for soules departed.
• * 1.1065

  The three estates of ho¦ly church.
• * 1.1066

  The gene∣rall sētence red foure tymes in the yeare.
• * 1.1067

  What cur∣sing is.
• * 1.1068

  Enemies to holy church are fyrst accur∣sed, as most greuous of¦fendours▪
• * 1.1069

  ☜
• * 1.1070

  ☞
• * 1.1071

  In Popish Churches all thynges are in La∣tib besydes surfyng.
• * 1.1072

  ☞
• * 1.1073

  A Caueat,
• * 1.1074

  What this word curs•• signifyeth.
• * 1.1075

  Two man∣ner of cur∣ses.
• * 1.1076

  The lesser curse.
• * 1.1077

  ☜
• * 1.1078

  The more curse.
• * 1.1079

  Note.
• ☜ 1.1080

  Wakings.
• * 1.1081

  Reasons why the sa¦cramental wine is not reserued in churches, as y^e sacra∣mentall bread is.
• * 1.1082

  Buriall.
• * 1.1083

  The order of halowing churches.
• * 1.1084

  The vertue of holy wa∣ter.
• * 1.1085

  The order of halowing altares.
• * 1.1086

  The popes power.
• * 1.1087

  The pope is Melchi∣zedech.
• * 1.1088

  Ioan, i, Psa, cxlviii▪ Gene, xix, Exod. vii, Ioan, ii▪
• * 1.1089

  Miracles. This man for lacke of scripture to proue hys popysh trā∣substantia∣tion, fleeth to carnall reasons & fleshly simi¦litudes, as al other pa∣pistes doe.
• * 1.1090

  A wise rea∣son and a cupstantial.
• * 1.1091

  4, Reg. iiii.
• * 1.1092

  The ••biqu••••ty of christs bodye.
• * 1.1093

  The mon∣strous and vnreasona∣ble doctrine of transub∣stantiation. Fabula sin•• capite,
• * 1.1094

  An homely shifte and a soule.
• * 1.1095

  Corin. xii.
• * 1.1096

  Why y^e host is lifted vp aboue the priests head Phil, ii, Rom, x,
• * 1.1097

  Amōstrous kinde of doctrine.
• * 1.1098

  Chebbiqui¦ty of christ•••• bodye.
• * 1.1099

  The signe of the crosse helpeth for∣ward tran∣substātiatiō ☜
• * 1.1100

  What is to be done if gods bloud be frosen in the chalice,
• * 1.1101

  An h••e point in a lowe house. i. Corin. ii. Titus, i.
• * 1.1102

  Sacramen¦tes iustifye after the doctrine of the papists.
• * 1.1103

  Howe the sacrament is to be ea∣ten.
• * 1.1104

  The masse excelleth al prayses done to god
• * 1.1105

  Mary le∣deth to hea∣uen.
• * 1.1106

  Prayer vn¦to Marye the Uirgin
• * 1.1107

  Suffrages of saintes.
• * 1.1108

  Fasting.
• * 1.1109

  Crosse.
• * 1.1110

  Confirma∣tion or sme¦ring of the infantes forehead,
• * 1.1111

  The greate vertue of cō¦firmation.
• * 1.1112

  Note.
• * 1.1113

  Mary oure intercessour
• * 1.1114

  Three de∣grees of soules.
• * 1.1115

  Soules maruelous∣lye good.
• * 1.1116

  Soules maruelous∣ly euill,
• * 1.1117

  Soules meanely euill.
• * 1.1118

  Soules in purgatorye knowe what is done for thē in thys worlde.
• * 1.1119

  Soules in heauen know what is done here