institution and that if any would not so receaue it the same should abstayne from the whole In the yeare of our Lord .494 dist 2. de consecrat cap. Comperimus Pope Iulius the first also commaunded that the people should receaue the mysteries of Christes body and bloude accordyng to Christs institution both the breade and the cup one seuerall from the other as the Apostle sayth let a man examine himselfe and so eate of that breade and drinke of that cup. In the yeare of our Lord .338 de consecrat dist 2. cap. Cum omne In a certain councell holden at Basile it was concluded that according to christes institution the lay people also should receaue the Sacrament in both kindes And this decree was not onely established by the authoritie of the emperour Sigismund and the coÌ„sent of the other noble and learned men whiche were there present but it was also confirmed approued and allowed by Pope Eugenius the fourth In the yeare c 1430. Lib. Concil Chron. Not only in the primatiue churche but also in the time of S. Cipriane s. Hierome S. Ambrose S. Austen S Iohn Chrisost c. and many hundred yeares after the lay people receaued the SacrameÌ„t of Christes body and bloud vnder both kindes as they lykewise had the SacrameÌ„tal bread geuen theÌ„ in theyre haÌ„des and not put in theyre mouthes as the Papistes vse in these our dayes Are not these the wordes of saint Ambrose vnto the Emperoure Theodosius when he would haue receaued the Sacrament comming blustring and blowyng from sheding innocent bloud O Emperour saith he howe shalt thou with such handes take the holy body of the Lord With what folishe hardinesse shalt thou receaue in thy mouth the cup of the precious bloud seing that thorow the madnesse of thy wordes so muche bloude is wrongfully shed Seuen thousand men sayth the historye were slaine at the commaundement of the Emperour Tripar hist. Lib. 9. cap. 30 That this Emperour Theodosius was a lay man the Papistes themselues will confesse I doubt not Here then learne we two notable thinges one is that in the tyme off Ambrose the lay people accordyng to Christes institution receaued y t Sacrament vnder both kinds The second is that the lay people also had the Sacramentall bread geuen theÌ„ into theyr hande of the ministers and not thrust into theyre mouthes as the massyng Papistes vse at this daye but this godlye plant of Christe hath that wild bore of Rome with his Antichristiane and filthy pigges â—oted vp subuerted and destroyed Take eate sayth Christe Drinke ye all of this sayth he Matth. 26. Marke 14. Luke 22. 1. Cor. 11. All saith he and not priestes only The cup of the mysterie of Christes bloud was so frelye suffred before the tiranny of the Romish bishop preuayled that not onely it was ministred to auncient people but also to yong children as the monumentes of the olde writers do manifestly declare Cipr. in serm de lapsis The Grekes the Ethiopes and the Bohems with diuers other nations as histories make mention haue vnto this daye alwayes obserued and kepte the auncient and Apostolique maner of receuing the SacrameÌ„t vnder both kinds according to the institution and ordinauÌ„ce 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 POpe Innocent the thyrd as some write did firste of all forbid in the councell Laterane that the lay people should receiue the holy communioÌ„ of the body and bloud of Christ vnder both kindes about the yeare c 1215. Other affirme whiche I iudge to be more true that that wicked decree of taking awaye the cup of the mystery of Christes bloud from the laye people contrary to christes institution and commaundement was first of al grauÌ„ted confirmed and established in a couÌ„cel holden at Constance the xiii session where y e most famous clerk Iohn Wicklief our countrey man was condemned for an heretike the two learned men Iohn Hus Hieronymus de Praga were most cruelly and most vniustly murthered and brent also for heretikes of the bloudy Papists notwithstandyng the Emperours safeconduct for deniyng the Popish article of Transubstantiation and maynteyning the receyuing of the Sacrament vnder both kindes In the yeare c. 1415. This is worthie to be noted that the Papistes them selues in that theyr deuilish decree confesse and graunte that Christes institution is that the lay people shoulde receaue the Sacrament vnder both kinds and that in the primatiue Churche all the communicaÌ„tes did not only receiue the mystery of christs body but also y e mystery of Christs bloud one seuerall from the other according to y e institucioÌ„ of christ And notwithstandyng the premisses they straightly charge and commauÌ„de that from that time forwarde none of the Laytye shal receaue the SacrameÌ„t but onely vnder the kind of bread and that they must beleue certeinly and by no meanes doubt that the whole body and bloude of Christ is truely contayned as well vnder the kinde of breade alone as vnder the kinde of wine also that therfore it is sufficient for the laytye to receaue the Sacrament vnder one kynd and that whosoeuer froÌ„ that tyme fourth shall presume to receaue the Sacrament vnder both kindes except he be an holy annoynted or think of this decree otherwise than well he shall be taken iudged condemned and punished like an heretike accordyng to the appointment of the ecclesiasticall lawes that is to say brent to ashes as the good moÌ„ke of Eye in Suffolk was in the dayes of kynge Henry the eight O woluish and bloudy Antichristes A Christen man to be murthered for obeiyng the commaundemeÌ„t 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 O tirannye incomparable It is not lawfull eyther to put to or take ought froÌ„ y e testament of a mortall man if it bee once allowed and shal y e vile donghills of the earth presume to alter chauÌ„ge the blessed and euerlasting Testament of y e only begotten sonne of god which he sealed with his most precious bloud deliuered to his church to be inuiolably kept vntil his returne Drinke ye all of thys sayth Christ and not ye smeared shorelyngs only In a councell holden at Basile it was decreed y t not only the lay people but the priests also when they themselues make not Goddes body shuld communicate onely vnder one kynde In the yeare c. 1437. Of confyrmation or bishoppyng of Children POpe Clement the fyrst as the papistes fayne fyrste of all ordayned the confyrmation or byshopping of children and commaunded y t the childe being once baptised shuld as sone as is possible be bishopped For sayth he
☜ ☜ Laboure Godlinesse Diet. ☜ ☞ Paule the playne a worker of miracles Iohn the Heremite Iohn the Heremites apes The wickednesse of y e IoaÌ„nites The beginning of the Aâ—ckers proâ—ession incerten Iudith viii A comparison betwene Iudith oure Râ—cluses The yron grates of the Ankers The Ankers profession The beginning of moÌ„kish orders Whye they are called Monachi Euill â—ede groweth fast The beginning of Nunnes Nunnes forbidden to read the holy scriptures Oclon teÌ„der of MoÌ„kery Bruno The destructioÌ„ of y e TeÌ„plars O Antichristian hipocrites What the Starre signifieth Math. v. Dan. xii Note well A monstruous multitude of moÌ„kish monstures Monkes forbiddeÌ„ to eate fleshe The election of Abbotes Monkes may not depart out of their cloister without licence Monks admitted vnto holy orders Monkes spirituall ministers Cloysterer deuysed This decre is wicked Monkes at libertye to tary in their cloysters or not The vowes of chastitye pouertye obedience The yeare of probatioÌ„ An acte not to bee disâ—â—aysed Monkes good and godly Gen. iii. Psal. 128. The chanoÌ„s clothyng ☞ The wickednesse of â—hite Fryers Math. 23. A noble notable lye A tale of a tubbe Iohn x. Math. x. A grosse vnderstanding of the Scripture Minores Note of Fraunces Truth The planting exâ—iâ—pyng of the obseruaunt Friers in Englande The Priuileges of the Gray-fryers Silence at the table ContentioÌ„ among Friers â–ª which of their orders is most holy Priuileges grauÌ„ted to the foure orders of beggers Fryers The beginnâ—nge of Nunnes ☞ A tale of a tubbe The age of Nunnes to be professed on what daye they shalbe professed The Nonnes vayle wimplâ— No NuÌ„nes Godmothers The rule not obserued Nonnes â—aye not marry by the Popes lawe Constantine y e Emperour The beginnynge of Christen mens temples â—aâ—â—wyng of churches 〈…〉 of the Papistes Papistes enemies of gods truth Bishoppes church halowers onlye The dedition feast Sanctuaries The trimmyng of Churches Women maye not come into the churche but with couered faces Walkynge vp down in churches at seruice tyme forbydden Churcheyardes and halowynge of the same Parishes deuided A good law Fontes Roodeloft Lampes Light before sacrameÌ„te of y e altare Oyle Tapers Torches Candles Belles Ringing to seruice The Aue bell The noone bell The wonderful vertue of bels Organs â–ª Altares When altares came fyrst into y e Churches Halowing of altares Altare clothes An hye poinâ— in a lowe house Copes â–ª UestmeÌ„ts Surplesse Linnen Albes Chalices of Glasse Cuppes of beoode Chalices of golde siluer and tinne Paxe Crosse â–ª Banners Austen the monke Chrismatoryes Sensers Holy water buckets sprinckles Oylepots The fyrste procter and promoter of Images Images not to be worshyppâ—d A wicked acte of the Pope Images confirmed Images worshypped Note Popes together by y e partes amoÌ„g them selues Serenus the godlye Byshop of Massilia ☜ Sensing of Images A Councel assembled about Images A wicked acte Math. 7. Leo the Emperour Images taken oute of Churches and burnâ—e openly ☞ ConstaÌ„tine the Emperoure Ualens Theodosius Emperours King Sabanus Philip the Emperour Adrian the Emperour King Calcobertus P. Gregory the first Pope Constantine the seconde Ioan iiii Certayne godly councels condeÌ„ning the hauing of â—images in churches Epiphaniê° â˜œ It is agaynst the worde of God to haue Imaâ—ges iâ— Churches Athanasius Lactantius Austen The Image of God the father in the temples of the Papistes moste blasphemous Psal. 102. Malach. 1. Esay 40. Eusebius Images came from the HeatheÌ„ No Images were made of gods saints in the olde Testament ☞ Erasmus Roterodamus Cornelius Agrippa The beginning of our Images O abhomination Images cause of Idolatrye The FaÌ„sy of Gregory concerning Images Gods commauÌ„demeÌ„t forbiddeth Images ☞ Iohn v. Rom. x. Iohn x. Iohn vi Iohn 14. Baptisme ministred at all times and in all places and of all persons necessitye requiring Hereof came it that Midwiues Baptise infants The Baptisme of insantes A goodly custome Monkes maye not baptise nor be Godfathers Nunnes maye be no Godmothers Baptisme and buriall free Baptisme ministred of a Pagane is of force Baptisme may not be reiterated godfathers and godmothers One Godfather at Baptisme No father may be godfather to his owne childe Per quaÌ„ reguâ—am What ieoperdye is there in the matter A doubtful kind of baptising Ceremonies about Baptisme A mad and a folyshe decree Oyle cream crosses Oyle and cream tre â–ª The womens baptisme A good prouiso and a profitable Unleauened breade ☞ The carnal presence of Christ published by pope Nicolas in the sacrament TraÌ„substaÌ„tiatioÌ„ deuised and coÌ„fyrmed The Grekes would neuer admit traÌ„substantiation ☜ The sacrament worshipped â–ª carâ—ed about to the sicke c. The sacrament reserued Agaynste y e reseruation of the Sacrament Li 4 ca. 3 6 In i. Cor. cap. xi A vile a wicked decree Can the mouse or any other beast eate y e body of Christ. Priests only must carry the sacrament to the sicke Except it be to offer Lay people may not touche y e sacrament with theyr handes A good decree A godlye lawe and worthye to be practised ☜ The age of the communicantes Thrice in the yeare the holy coÌ„munion is to be receaued A fonde decree Heb. 1â— A good and godly law The sacrameÌ„t ought to be receaued vnder both kiÌ„des ☜ Note All the east churche receaue the SacrameÌ„t vnder both kindes WheÌ„ y e mistery of the Lords blud was taken away from the communion of the Laytye Iohn Wicliffe Iohn Husse Hieronimus de Praga With what forhead theÌ„ dare ye O vnshamfast Papists after the institucion of Christ. The good Monke of Eye Gala. iii â–ª Math. 26. Priestes may not receaue vnder both kinds except they Masse The bishopping of children ☜ Byshops only muste confirme children Byshops must be fasting when they confyrme children Rules concerning coÌ„fyrmation A lawe not to be â—espised Agaynst prâ—uy coÌ„tracts and stollen maryages 〈…〉 Halowing of the wedding bed A wicked acte Degrees of marying A more reasonable decree An homely maâ—ter Maryage forbidden in Lent WheÌ„ mariage maye not be celebrated What if a man purchase a dispensatioÌ„ for money Shal it not then be lawfull A folishe lawe Confession of sinnes to the Curate Confession may not be disclosed If this wer put in practise here in england it were not amisse namely for the youthlings sake Nectarius The annoiling of the sicke Diriges Masse of Requâ—em Sacrifice for the dead The masse a sacrifice for the dead One good turne aske an other The feaste of al soules A tale of a tubbe Ringing of belles to seruice An order for seruice Deus in adiutorium Gloria patri Psalmes Lessons Legendes The Martiloge Respondes Collectes Himnes Anthemes The order of y e quiere Laus tibi Te deuÌ„ â–ª c ForbiddeÌ„ Psalmes singing day and nyght Mattens of our Lady alleluia c forbidden Te deum Sainctes seruice Vt queant laxis Legendes Salue Regina Sequenteâ— Hymnes Respondes Collectes LeÌ„t seruice The longe Letanie of Sainctes A
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 yea a deuelysh and damnable tradition of Antichrist as they in lyke manner woulde neuer admit that wicked exeâ—rable traditioÌ„ of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ nor the damnable and deuelyshe decree of the syngle lyfe of priestes althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe Pope Honorius the thyrd dyd not only commaunde 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 that the sacrament of the altare should be kept in y e churches coÌ„tinually 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 coÌ„fort in y e troublesome tyme of death In the yere 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 worshipped as the vse is among the papistes brought in by the deuil and Antichrist but it was geuen to the poore people to eate And in the tyme of Hesichius of Origen as their commentaries vpon Leuiticus do testifye the bread that remayned after the coÌ„munion was brent to ashes And Clement Pope of Rome made a decree that if any of the sacramentall breade remayned after the Lordes Supper was once done the clarkes should not reserue it to be hanged vp and worshipped but consume and eate it The old custome was this sayth Euagrius in hys ecclesiasticall historie that when much of the holy partes of the vndefyled body of Christ our God did remayne that the young children whiche were wonte to goe to schole shoulde bee called to eate them And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians that after the communion whatsoeuer they lefte sayth he of the sacrifices he meaneth the sacramentall breade and wine they consumed it there together in the Churche eatyng their common Supper Pope Iulius the fyrst appointed that the Sacramente of the altare shoulde not be ministred with milke In the yeare of oure Lorde .338 Guili Durand Notwithstanding we read that in the tyme of Pope Innocent the eyghte it was suffered that the priestes of Norduegia mighte syng Masse with water for lacke of wine In the yeare c. 1484 Math. Palmer Pantal. Pope Innocent the third bearing rule it was ordained in the councel Laterane y t when soeuer the Sacramente of the altare is caryed aboute 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 In the councell Arelatense it was decreed 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 In the couÌ„cell Remense it was enacted 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 childreÌ„ for to beare it vnto the sicke the priestes from thenceforth shoulde no more so do but beare it themselues vnto them saying that it is an horrible and detestable thing for such to carye the holy body of the Lord to y e sicke whiche are forbidden to come into the Chauncel or to approche nye vnto the altare De consec Dist. 2. In a certayne councel holden at Rotomage it was decreed y t the sacrament should be geuen from henceforth neyther to Laymen nor to Laywomen in their handes any more but y t the priest should put it in their mouthes contrary to the vse and practise of the primatiue church and many hundred yeares after Lib. Concil Pope Boniface the second made a decree that at the ministration of the Lordes Supper the people the Clergy should be present not to be gasers but partakers of those holy mysteries In the yeare c. 529. Ioan. Stella Pope Anacletus decreed y t a priest whensoeuer he doth coÌ„municate shall haue two at the least to be partakers with him and that such as be present and will not communicate shal as vngodly persons be excommunicate and put out of the coÌ„gregatioÌ„ In the yeare c. 101. Grat. Plat. Phil. Bergom In the câ—uÌ„sell Antiochen it was like wise agreed that suche as were in the Churche and present at the common prayers heard the preaching of gods worde and yet refused to receaue the Lordes Sacrament they should be taken for none of the number of the true Christians Lib. Concil Pope Zepherinus appoynted that all that professe christ or beare the names of ChristiaÌ„s 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. Pope Fabiane commauÌ„ded that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare that is to say at Easter at Witsontide and at Christmasse In the yere of our lord .242 Eusebius Plat. Sabell Volat. Ioan. Stella Pantaleon In the Councell Agathense it was decreed that those seculare men which did not receaue the Communion at Christmasse Easter and Witsontide shoulde not be taken for true Catholikes Lib. Concil There is a decree as Guilihelmus Durandus writeth that suche as ought to receaue the Sacrament at Easter muste abstayne ab amplexibus that is to saye from gyuing their wiues the due beneuolence as Sainct Paule calleth it three dayes afore and three or fiue or vii dayes after as though the acte of Matrimonye were vncleane when notwithstandyng the holy Apostle calleth Wedlocke honorable and the bedde vndefiled Rationale di off Of receauing the Sacrament vnder both kindes according to Christes Institution POpe Gelasius ordayned 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
drinke is made fleshe and bloud by the meanes of nature It followeth therfore much more stronglye y t the self nature y t is to saye God is able immediatly to make y e bread should be tourned into hys bodye and y e wine into hys bloud 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 matter which I publish to many although al they thorowe my declaration know it yet in me alone or in my mynd there is neuer the more augmentation for al this The thyrde miracle is y t the body of God is dayly receaued and eaten yet is there made no dimunicion or lesing therof The reason If a thousand candles be lighted at my candle yet is there neuer the lesse light in my candle The widowe of Sarepta also did eate yet was there neuer the lesse meale in her pot nor oyle in her pytcher The fourth miracle is y t the thyng which is indiuisible and can not bee deuided is notwithstanding deuided remayneth whole perfect in euery part of y e sacrament This is proued by reasō In a glasse wherin any thing is represented shewed although it be deuided by parts yet in euery one of thē is 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 Reasō 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 taken vp into heauē Reasō proueth this For Christ came out of the body of the virgine vncorrupt He rose also out of the graue being shut Agayn he came into the house where y e Disciples wer gathered the doores being shut The eyght miracle is y t although the body of Christ bee in comprehensible cannot be measured yet it is contayned in so little an hoste This maye be proued by this reasō Theapple of 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 and is receaued of diuerse at one time The reason For the word of mā also once vttered spokē according to the nature of the voyce is al whole together in y e eares of diuerse Moreouer he y t made the body the place maketh both to be in the one as he willeth Agayne the Moone the Sunne the light are in diuerse places are seene of diuerse The tenth miracle is y t the bread being transubstātiated turned into the substance of y e body of Christ y e accidentes of the bread do remayne y t is to say the weight y e coloure the sauor To shewe a reason in this behalfe by any similitude we can not The leuenth miracle is y t vnder the kinde of bread both is is receaued the body bloud of Christ yea whole Christ. Likewise vnder the kinde of wine is receaued both the body and bloud of Christ. The reason is thys Although at one dinner I eate both before I drinke after yet am I not coūted to dine twice Durand in Rat. If it be demaunded what it is y t the mouse eateth when shee knaweth and byteth the sacrament or what is consumed to ashes when the sacrament is burnt Pope Innocent the thyrd answereth and saith euen as the substance of bread is miraculously turned conuerted into the body of our Lord when it beginneth to be vnder y e sacrament so likewise after a certayn manner miraculously it retourneth and commeth agayne when the same body ceaseth to be there not y t that substance of breade cōmeth agayne which was turned into the fleshe of Christ but in the stead thereof an other thyng miraculouslye is made although suche accidentes might be without a subiecte and so eaten Guilielmus Durandus In. Rat. di offi Libro 4. Both the good and the euil eate the bodye of Christ but the good vnto saluation the euell vnto condemnation For excepte the euill also dyd eate the body of Christ the Apostle woulde not haue sayd He y t eateth vnworthely eateth hys owne damnation bicause he maketh no difference of the Lordes bodye Ibidem But what becommeth of the bodye of Christ when it is receaued and eaten It may be aunswered That if the corporall presence bee sought it muste bee sought in heauen where Christ is sitting on the ryght hand of God Notwithstanding for a tyme he dyd exhibite hys corporal presence y t he myght prouoke allure the Communicantes vnto the spirituall presence Therfore when y e sacrament is holdē tasted and eaten Christ is corporally 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 corporall presence is no more to be soughte but y e spirituall presence is to be retayned For whē y e dispensation is ended Christ goeth frō y e mouth to the heart For it is better that he goeth forth vnto the minde than that he shoulde goe downe vnto the bellye For he is not the meate of the fleshe but of the soule He cōmeth to be eaten not to be cōsumed to be tasted not to be incorporated He is eaten w t the mouth but he is not digested in the stomacke he refresheth the minde but he goeth not oute into the draught Ibidem The host is lifted vp of the priest at masse that the people not comming before the consecratiō but by this knowing that it is done may fal prostrate vpon the groūd worship Christ which is come doun vpō the altare according to this saying of 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 yet after y e minde of pope Innocent the thirde neither the bloud vnder the kinde of bread nor the body vnder the kinde of wine is dronken or eaten For as neither the bloud is eaten nor the body dronken so is
neither of theÌ„ vnder the kinde of bread dronkeÌ„ 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 both theÌ„ now both here there is sacrificed of all He is whole in heauen he is whole on y e altare also He both sitteth on the ryghts hand of the father remaineth vnder the kinde of the sacrament Ibidem These consecrations are made with the signe of the crosse For thorow the vertue of the crosse of the wordes transsubstantiation of the natures of bread and wine is made As water can not be consecrated without wine so likewise caÌ„ not wine with out water be transsubstantiated turned into y e substance of Christes bloud For oute of Christes side flowed both bloud and water Ibidem This is to be noted 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 he ought to abstayne froÌ„ spitting Notwithstanding after a coÌ„uenient time he may spit so y t he spit there where y e spittle may not be trodeÌ„ vpon For a spirituall maÌ„ iudgeth al things he is iudged of no maÌ„ And al things are cleane to them y t are cleane This is the difference betwene y e sacramentes 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 The 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 spitting or hemmyng Ibidem It is to be noted y t whosoeuer will receaue the body of Christ he must bee â—asting from al corporall meates For seing y t the soules ar spirituall and immortall they ought fyrste of all to receaue the nourishments of euerlasting life Ibidem The oblations of the Masse bycause of y e excellency of so great a sacrament whiche is made in it is aboue all other prayses and it is a prayse by it self neither is it comprehended vnder the nuÌ„ber of other prayers Durand In. Rat. di off Lib. 5. That blessed Uirgine is the verye Lodestarre For if we which ar in this world wil prayse her worthely she wil lede vs vnto the heauen of saluation The blessed Uirgin also is to be praysed and prayed y t shee will make vs that are colde warme in charitie thorowe the Sonne Christ whome shee brought forth In the church nothyng is to be song or red but y t is canonised autorized approued 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 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 appoynted and necessary fastes the holy Canons doe affyrme y t it is deadly sinne Rat. di off Lib. 6. The crosse whiche is made on oure forehead is our banner wherwith we ouercome the deuill For there is none other signe made but the crosse that in this signe alone y e deuil knowing y t he is ouercome may shake for feare flee Although a simple priest may minister vnctions or annoylinges yet thys annoynting of the children in the forehead wheÌ„ thei be bishopped none may geue but the hie priest y t is to saye the Byshop â–ª 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 In the confyrmation or bishopping of children the fulnesse of the mysterye of the whole Christen religion is made perfect In baptisme remissioÌ„ 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 sanctified And the holy ghost is poured vpon 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 geueÌ„ whereby a faythful heart is made wide opeÌ„ to receaue wisedome constancye y t a maÌ„ 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 Secondly he striketh him on the face The annoynting signifyeth the encrease of grace 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 remeÌ„braunce y â— he should not from henceforth bee ashamed or afrayde to confesse the name of Christ. As though the Byshop should say to y e person confyrmed Bee so strong valiaunt couragious stoute in the fayth of Christ in the confession of y e same y t whosoeuer shal thus strike thee or any otherwise seke to displease or hurte thee bicause thou confessest the faith of Christ thou notwithstanding be not abashed at all these thinges For they y â— are striken are wonte to be abashed Rat. di off Lib. 6. Among all the saintes the glorious Mother of God Mary y e perpetual Uirgin is the chiefe principal We ought at al times to haue her in remeÌ„brauÌ„ce which without ceasing maketh intercession for vs sinners vnto her Sonne Durand in Rat. di off Lib. 7. There be .iii. degrees of the soules departed some are Valde bonae maruelously good Some ar Valde malae maruelously euill Some are Mediocriter bonae meanely good Now note y t the suffrages which are made in the churches for the dead y t are maruelously good ar thankes geuings For those â—oules y t are perfectlye good when they departe froÌ„ their bodies flye streyghtwaies vnto heauen neither haue they any neede of our helpe For the soules y t are maruelouslye euill there are also done certayn consolations after a sort 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 expiatorye sacrifices wherwith they maye be releued and holpen For the soules y t are meanely euil whiche are in hell there are also propitiations or mitigations of their paines For after the minde of Austen whom our prayers good dedes profyt either they profytte them y t they may haue full remissioÌ„ of their
Corpus Christi The beginning of the feast of Corpus Christi The doctrine of the festiual concerning the feaste of Corpus Christi Pardon be longyng to the feast of Corpus Christi Midsommer day The InueÌ„tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde The doctrine of the festiuall Thassmuâ—ion of our Lady Michelmasse day DedicatioÌ„ daye or Churche holy day The feaste of al saintâ— The feaste of al soules The beginnyng of the feast of all Soules The coÌ„ceptioÌ„ and presentatioÌ„ of mary with the feastes of Aunâ— Ioseph Fraunces The visitacion of Marye Candelmasseday The feasts of the foure Euangelistes and of the foure Doctours Sonday A godlye lawe and worthy to be obserued This godly decree is sâ—lenderly obserued in Englande A generall rule for holy dayes The coÌ„ceptioÌ„ of mary The Annunciation of Mary The visitatioÌ„ of mary The beginning of saintes making Dominikâ— Fraunces Anthonye de padua Fryers Elizabeth â–ª Saintes Clara Peter Marter Stanislaus Saintes Lewes byshop of Colossa Tâ—of Aquine Thomas byshop of Hereforde Saintes Bernardine the Grayfrier sainted Uincent Edmundeâ— Osmunde saintes Katerine sainted Iuo a saint Bonauenture a saint Bernarde a saint Heliopolde a saint Hughe of Lincolne a saint Hedwigis a saint Brigit a saint Vuolfgang a saint Iohn Gaulbert a saint Hughe the Monke a saint Lewes King of Fraunce a saint Edmund Peter de verona sainted Nicolas de Toleto a saint Pope Celestine a saint Charles y e great sainted Fraunces a sainte Thomas Becket sainted Of Beckettes translation Note A new idol set vp Becket the popes martyr saint A lousye saint an vnclenly Beckets penaunce very homely None saintes but such as the pope admi Swarmes of saintes The popes Sainctes ☜ Reliques set out to sale Reliques honoured Sainctes bones honored with Masses Hands of Shrines A good and godly acte but not profitable for the Popes market The anauÌ„ceâ— of Pilgrimages Pilgrimages maâ—e not be hindred Pilgrimes may not be euill entreated Gregorye the firste a greate promoter of pardons Popes pardons nets for money and allurements vnto vice The yeâ—â—â— of Iubile A prophecye The yeare of Iubile altered ☞ Stations Christes natles worshipped Greate giftes for so litle labour Pardon beades Stringing of beades Note these scholepoiÌ„ts The fyue Pardons beades The pardoÌ„ that beloÌ„g to y e â—eads BostoÌ„ pardon Ghostly father Uowes chaunged Seruice neglected pardoned An ante diâ— The chappel of Scalâ— caeli Purgatoâ—â— White meates Fleshe Buriall Large promises They al at â—ow by the word of god brought to nought according to 〈◊〉 prophecy of christ Euery plaÌ„t that my heauenly â—ather hath not planted shal be plucked vp by the rootes The price of y e pardon The pardoÌ„ of s Trinitye of houÌ„deslowe PardoÌ„s innumerable and good cheape â–ª Graciously considered Pardon of the Austen Friers Burton Lazare â–ª The pardoÌ„ of Sainet Mary of â—unciuall ☞ Giue and it shall be giuen to you Giue money and the smoke of Rome shall be giueÌ„ to you The pardoÌ„ of Saint Iohn of Beuerlay ☞ The pardâ—â— of Saint Cornelis at Weâ—â—minster The sepulchre pardonÌ„ S. Erasmus pardon Fiue special giftes Money is the Marchant in all the popes affayres What is to be done that wee may haue true pardoÌ„ What the popes pardons are Esay lv Math. xi Apoc. xxii Iere. ii Psal. xi The inuetour of the popes purgatory is not knoweÌ„ The studie of Sathan The true purgatorye is y e bloud of Christ. The popes purgatorye diuersely maintained Where purgatorye is Luke xv The varietye of papists in placing of purgatorye The tormentes of Purgatory 1. Cor. iii. Psal. 66. Dist. 7. cap. Nullus ☞ Serm. 41. de animabus What most greuous paynes there are in Purgatory Example Howe is this proued The infinite multitude of soules in Purgatorye ☜ Iob. xix Remedies deuised by the papists agaynst the tormeÌ„â—s of Purgatory The churches Church militant Church trinuâ—phant Church expectant Prayer for soules in Purgatory ☞ Prayer almosse Fasting pilgrimage pardons and Masses deliuer soules out of Purgatorye The profit of euerye Masse The doctrine of the festiuall coÌ„cerning soules in Porgatory Of prayer for soules A narratioÌ„ A straunge sight Well proued substauncially of Almosse deedes for soules A narratioÌ„ Of Masses for soules â–ª ☜ A narratioÌ„ An other narration prodicious woÌ„derful The great vertue of the masse Ten remedies to deliuer soules out of purgatorye Candles Sensing of the altare Sprinckeling of holy water Prayer for the dead Oblations for y e soules departed Fastinges â–ª watchings c. Q. xiii c. ii Animae Paying the dets of the dead Offering vp of bread and wine Fulfilling of y e deades penaunce The celebration of masses A narratioÌ„ Monstri simili Missa wherof it is deriued The vertues of the masse ☞ A fond fansye of the papistes Spedy deliueraunce of soules out of purgatorye Note this tale All is not golde that glistereth A trentall of Masses and what they are Trinities of Masses The .xii. vertues of the masse Psal. 9â— Luke xxiii Luke vii ☞ ☜ Math. vii The vertues of the masse out of y â— Festiual The vertue of the masse out of Stella Clericorum No couÌ„cell of force without y e consent of the Pope Al bishops must be at a general councell A good anâ— necessary deuice Sene twice in the yere ☜ No couÌ„cell lauful with out the consent of the Pope What is to be done if matters caÌ„not be quietly coÌ„posed in y e lesser Sinodes Appeare or elsaccursed The authoritie of the popes decrees Popes decrees equal w t the word of God All thinges ar subiect to the pope Popeiudge of al â–ª iudged of none ☜ A lawful general couÌ„cel is abouâ— the pope The preeminence of the pope Heretikes banished Heretikes put to death by the secular power The temporall offices the â—opyshe Byshops butchers Ioan. viii ☜ Fraunces Martyrs Of the state of the faithful after this life Heretikes expelled out of the Churche A good law Note well The coÌ„panie of Heretikes is to be eschued auoyded The great councell Laterane Heretikes condemned to be committed to the seculer powers so put to death Priests degraded Priesteâ— goodes Laye menâ— goodes Suspect of heresie The temporall rulers sworn to roote out heretikes Note O tyranny A newe kinde of Heresie Heresiarch â–ª Dead men excommunicate The company of heretiques is to be eschued UnderstaÌ„d by heretikes all suche as in anye point resiste the pope or his decrees No coÌ„pany with excoÌ„municate persons Ioan. Ep. ii Spoylers of y e church excommunicate A good a godly law ☞ The names of excoÌ„municate persons published One excoÌ„municate person may not excommunicate an other Hinderers of pilgrimages or spoylers of pilgrimes accursed Smiters of byshops or priestes â–ª spoylers or burners of churches accursed Spoylers of pilgrimes Chaplens â–ª Clarkes monks c â–ª accursed DisobedieÌ„t to bishops accursed This pope mitigateth y â— rigor of y e ecclesiastical censure A frendly decree Thys is wicked Neither baâ—â—el better her ring The pope deposeth Princes Practise â–ª Destroyers of Abbeies excommunicate Preachers not authorised by the Pope or some bishop accursed No man ought to be excoÌ„municate before his matter be knoweÌ„ Paiment of tythes ☞ The penaunce of him that hath slayne his mother What opinion of mariage had this Pope thinke ye A Pope more reasonable Note how loth the Popes are to go from their olde Mumsimê° A foolishe diuine of so wise a head 1. Cor. vii The penaunce of them that are negligent about the Sacrament of the Altare Beholde hys curiositye ☜ The penaÌ„ce of the Clergy coÌ„uicte of great fauts Penaunce dispensed with Penaunce enioyned of the ghostly Father A rule for penaunce A greate priuilege A reasonable order Note thys well Ioan. xi Sed perquaÌ„â—egulam A decree not to be despised Absolution must be receaued knelyng Pope The colledge of Cardinals Holy lande Holy crosse Bishops Abbotâ— prâ—ours moÌ„ks Chanons Friers nuÌ„nes c. Curates â–ª Persons Uicares Priestes Clarks c. The king Quene c. Duke Earles BaroÌ„s c Parisheners True tithers Tillers Shipmen MarchaÌ„ts Benefactors of the Churche Pilgrimes and Palmers Sicke persons Women in our Ladies bondes The holye bread giuer Prayeng for soules departed The three estates of holy church The generall seÌ„tence red foure tymes in the yeare What cursing is Enemies to holy church are fyrst accursed as most greuous offendours â–ª ☜ ☞ In Popish Churches all thynges are in Latib besydes surfyng ☞ A Caueat What this word cursâ— signifyeth Two manner of curses The lesser curse ☜ The more curse Note ☜ Wakings Reasons why the sacramental wine is not reserued in churches as y e sacramentall bread is Buriall The order of halowing churches The vertue of holy water The order of halowing altares The popes power The pope is Melchizedech Ioan i Psa cxlviii â–ª Gene xix Exod. vii Ioan ii â–ª Miracles This man for lacke of scripture to proue hys popysh traÌ„substantiation fleeth to carnall reasons fleshly similitudes as al other papistes doe A wise reason and a cupstantial 4 Reg. iiii The â—biquâ—â—ty of christs bodye The monstrous and vnreasonable doctrine of transubstantiation Fabula sinâ— capite An homely shifte and a soule Corin. xii Why y e host is lifted vp aboue the priests head Phil ii Rom x AmoÌ„strous kinde of doctrine Chebbiquity of christâ—â— bodye The signe of the crosse helpeth forward transubstaÌ„tiatioÌ„ ☜ What is to be done if gods bloud be frosen in the chalice An hâ—e point in a lowe house i. Corin. ii Titus i. Sacramentes iustifye after the doctrine of the papists Howe the sacrament is to be eaten The masse excelleth al prayses done to god Mary ledeth to heauen Prayer vnto Marye the Uirgin Suffrages of saintes Fasting Crosse. Confirmation or smering of the infantes forehead The greate vertue of coÌ„firmation Note Mary oure intercessour Three degrees of soules Soules maruelouslye good Soules maruelously euill Soules meanely euill Soules in purgatorye knowe what is done for theÌ„ in thys worlde Soules in heauen know what is done here