and that pardō to this pilgrimage and that pilgrimage to this relique and that relique to this worke and that worke without any respecte had to Christe whiche is the alone Sauioure of the worlde But nowe will the aduersaries obiecte and say Why are those our forefathers dāned I aunswere I leaue them to the iudgement of God as the Apostle sayth What art thou that iudgest an other mans seruaunte Whether he stand or fall that pertaineth vnto his own master Notwithstanding I hope that forasmuch as they knewe no better neither was theyr blindnesse of obstinacie but of ignorancye God hath bene fauourable vnto them and receaued them vnto his mercy For as God condemneth obstinate contumacie so likewise pardoneth he many times simple ignorancie as we reade of Saint Paule whiche sayth I was somtime a blasphemer and a persecutor and a Tyraunte But yet I obtayned mercye bicause I did it ignorauntly thorowe vnbelief And our Sauiour Christ sayd to the obstinate Iewes stifnecked Pharesees If ye were blinde ye should haue no sinne But now ye say we see ▪ therfore your sinne remaineth Notwithstanding suche as are obstinatly blind and wilfully ignorant by no meanes wil come vnto the knowledge of the truth but of set purpose refuse and despise it shall neuer finde the like fauour at the hande of God so long as they remayne in that wicked and dānable purpose Are not these the wordes of him which is not only true but also the selfe truth This is the condemnation that light is come into the worlde and men loued darknesse more thā lyght bicause their dedes were euill For euery one that euill doth hateth the light neither commeth to the lyght least his deedes should be reproued But he that doth truth cōmeth to y e lyght that his dedes may be knowē howe that they are wrought in God But leauyng the late and yesterday fathers if they meane the Patriarches and Prophets the Apostles and the Fathers of the primatiue Churche ▪ and suche Godly persons as liued in the publique weale of Christianitie before that Antichrist the deuill and the Pope bare rule and before that enemye came and sowed tares amonge the wheate we playnly affirme that their doctrine and fayth is all one with oures and that we at thys present doe none otherwyse eyther teache and beleue than they in tymes paste haue taught and beleued These forefathers we embrace These forefathers we followe These forefathers we reuerence For both theyr fayth and our fayth both theyr doctrine and our doctrine is grounded on the sure rocke whiche is Christe Iesus the Sonne of the lyuing GOD agaynste the whiche doctrine and fayth the verye gates of hell shall not preuayle Rore deuyll rage worlde descende Rayne come Floudes blowe Wyne swell Sea c. Yet shall all these violente tempestes and tempestuous violences not so muche as once shake thys our fayth and doctrine muche lesse subdue and vanquishe it Whosoeuer falleth on thys stone sayeth Christ shall be broken in peces but on whome soeuer it falleth it shall grynde hym to pouder But wherefore doe they obiecte vnto vs Fathers We haue one Father whome we ought to heare before all Fathers whiche is oure Father in Heauen And he hath commaunded vs to heare hys Sonne Christe and not forefathers sayinge Thys is my welbeloued Sonne for whose sake I am well pleased wyth man Heare ye hym Thys Christe is oure Scholemaster and if we wyll be hys disciples we muste heare hym This Christe is also our Shepehearde If we wyll be hys Shepe we muste heare hys voyce as he hym selfe sayth My shepe heare my voyce Doth not our heauenly Father in many places of his blessed lawe call vs awaye from followynge our forefathers Are not these hys wordes by the Prophete Be not ye lyke your forefathers vnto whom the Prophetes cryed aforetime saying Thus sayth the Lord God of Holies Turne you from your euil wayes from your wicked imaginations But they woulde not heare nor regarde me saith the Lord. The same Prophet also sayth The Lord hath bene sore displeased at your forefathers Agayne he sayth Walke not in the statutes of your forefathers Kepe not their ordinaunces and defile not your selues with their idols For I am the Lord your god But walke in my statuts kepe my lawes and doe thē c. All forefathers walking in Gods ordinaunces are most studiously and diligētly to be heard and followed All other are to be reiected refused although outwardly glystering neuer so muche with the shyne of holynesse and vertue commended for streightnesse of lyfe and aboundaunce of good workes Christ is the scope wherunto we must directe all our doinges If any of our forefathers dissēt him they shote at a wrong marke and we must byd them farewell in the playne fieldes haue nothyng to do with them be they neuer so olde and auncient as Saint Cyprian sayth That Christ alone ought to be heard The father euen from heauen testifieth saying This is my wel beloued sonne in whom I haue great delight Heare ye hym Wherefore if Christ alone be to be heard we ought not to attend marke take hede what any man that hath bene before vs. thought good to be done but what he did which is before all that is to say Christ. Moreouer some flee vnto Councels persuading themselues those to be of such authoritie that whatsoeuer is decreed stablished in thē may by no meanes be resisted and against said but obediently receaued and faithfully obeyed yea and that so much the more bicause Christ sayd Whersoeuer two or three be gathered together in my name there am I in the middes of thē Again Behold I am with you for euer euē vnto the very end of the world I aūswere Christ in dede hath promised to be present with his holy spirit and grace in assemblies of his holy church which come together for to seke and set forth the glorye of God and to edifie Gods people But such as falsely vniustly take vpō them the name of the Church and in all theyr coūcels seke nothing but theyr own glory and to bryng the people of God into a most miserable slauery a thousand times worse thā the childrē of Israell suffered in Egipt vnder the most cruell Tyraunt king Pharao suche I say are not gathered together in the name of Christe but in the name of Antichrist neither is Christ in the middes of them but the deuill is among thē Such assemblies and conuenticles al faithfull Christians ought to flee ▪ abhorre deteste more than the plage and the pestilence yea as the deuill and hell fire according to this saying of the Psalmographe I hate the Church of the malignaunt and with the vngodly will I kepe no company Agaynst these vngodly councels moste wicked councellers God thundreth and crieth out by the Prophet on this
Iginius made a decree that no Archbishop shuld condemne his suffragane but in the syghte and hearing of other suffraganes and bishops of the same prouince In the yeare c. 14. Ranulphus Cestrensis Polichron Pope Theodorus ordained that no bishop should meddle in the diocesse of any other Byshops but diligently loke to his owne cure In the yeare c. 673. Lib. Concil Christian. Massaeus Pope Siluester instituted 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 bishop or beneficed mā shuld forsake hys flocke for any persecution or trouble though death should ensue accordyng to thys saying of Christ A good shepeheard geueth hys life for his shepe In the yeare c. 354. Anselmus Ryd Pope Antherus made a decree that a bishop might be remoued frō one bishoprike to another if the necessitye or profite of the congregation so require but yet not without the authority and licence of the Byshop of Rome In the yeare of our Lorde 239. Platina Volat. Lib. concil Pope Pius the first decreed that the commō people should not accuse their bishop nor the shepe their shepeheard For saieth he neither is the disciple aboue his maister nor the seruaunte aboue his lord In the yere of our lorde 147. lib. Con. Pope Nicolas the first ordained that bishops should not entangle themselues with worldlye businesses nor apply their minds to feates of warre but geue their whole mind to the study of holy Scriptures to preaching and to prayer In the yeare of our Lorde 871. Quest. 23 ▪ cap Reprehensibile Pope Iohn the xxiii decreed that bishops should not geue their mindes to hunting 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 In the yeare of our Lorde 650. Volat. Chron. Grat. Doc. Barnes Pope Eugenius also commaunded that bishops in their Diocesse shoulde diligently prouide that there might be learned scholemaisters to trade vp the Christen youthe in good letters and liberall artes Ex sinodo Eugenii Lib. Concil Pope Anacletus made a lawe that Bishops should perseuer and continue styll stedfaste and diligente in settyng forth the truth of Gods word thoughe neuer so great trouble folow of it For saith he blessed are they that suffer persecution for righteousnesse In the yeare of our Lorde 101. Dist. 43. Scimus Ioannes Hus whome the bloudy papistes notwithstandyng the Emperours safe conduct most cruelly brente vnto ashes at the councell of Constāce where as some write were gathered together iii. M.ix C. and xl prelates and their Uicares affirmed opēly and constantlye that it is not lawfull for ecclesiastical persons to haue any temporall iurisdiction In the yere of oure Lorde 1415. Aeneas Siluius Plat. Christ. Massaeus Pope Paschalis beyng Bishoppe of Rome there was a Councell holden at Aquisgranum in the which it was ordayned that no Ecclesiasticall persōs shuld weare any sumptuous garmēts nor rings or ouches vpō their fingers but byshops only yea and that at suche times only as they say masse and be in their Pontificalibus In the yeare c. 827 Christ. Massae Lib. Concil The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make prouisiō for such poore of y e same as haue not wherof to fynde thēselues Again as are sycke and so weake that they ar not able to labour for their liuing Dist 82. Cau. Episcopus In the Councell Toletane the thirde it was enacted that at all bishops and priestes tables there should be no idle talke nor telling of wanton tales but reading hearing and talking of the holy Scriptures Lib. Concil The forme of the Othe which the Popyshe Byshoppes vse at the tyme of their consecration as it is specifyed in the Popes decretalles De iuramento C. Ego I. N. Byshop frō this houre foreward shall be faythfull to s. Peter and to the holy Apostolique Church of Rome and to my Lord. N. the pope and to his successours that enter in according to the rule of the Canons I shall not bee neither in councel nor in dede that he shuld lose his life or membre or otherwyse be euil entreated The councell which eyther by himself or by letters or by any messanger he shal open vnto me I shall declare it to no mā vnto his hindraunce The papacie of the Churche of Rome and the rules of the holy Fathers I shall be an helper to defende and to mayntaine my order being safe against al mē Being called vnto any Sinode or coūcell I shall come except I haue a lawful let The legate of the Apostolique sea whom I shal knowe to be certain I shal honourablye entertayne both at his comming and at hys departure or going away The churches of the Apostles at Rome I shal visite euery yere eyther by my self or by some sure messanger except I obtayne licence of the holy Father to the contrarye So God helpe me these holy Gospels of God After thys there was inuented and receaued a newer forme and māner of an othe whiche the Byshops at theyr consecration sware to the pope both larger and more to the purpose to stablyshe and defende the tirannye of the Romish Bishop In thys newer and later othe are these wordes contayned The papacie of Rome and the Regal or prince like honoure and dominions of S. Peter I shalbe an helper to retayne and to defende agaynste all men The lawes the honoures the priuileges and the authoritye of the Churche of Rome and of our Lorde the Pope and of hys successoures I shall to the vttermoste of my power laboure to conserue to defende to encrease and to aduaunce Neyther shall I bee in councell in deede or in affayres wherein any sinister or preiudiciall thynges of persons lawe honoure state and power shall be imagined and deuysed agaynst that our Lorde Pope or against that Churche of Rome and if so bee I know suche thynges to bee handled deuysed or procured of any person or persons I shall hynder and lette it to the vttermoste of my power and so soone as is possible with all conueniente speede I shall sygnifye it and make it knowen to the same oure Lorde the Pope or to some other by whome it maye come to hys knowledge The rules of the holy Fathers the decrees the ordinaunces the sentences or iudgementes the dispositions the preseruations the prouisions and the Apostolique commaundements I shall obserue with all my power and cause them also to be obserued of other heretikes Schismatikes and all suche as rebell and stryue agaynste our Lord the Pope or hys successoures I shal to the vttermoste of my power
and liuely and not fayned and dead and declare as Dauid speaketh of hymselfe that he is as a trutefull Olyue tree in the house of the Lorde For if righteousnesse come by the lawe then dyed Christe in vayne A good man out of the good treasure of his heart bringeth forth good thinges And an euill man out of euill treasure bringeth forth euill thynges The good treasure is faith euill treasure is vnbelief Either make the tree good and his frute good or elles make the tree euill and hys frute euill The man must be good before he can bring forth good works Fourtenthly Auricular confession is set at nought and no more vsed I aunswere Auricular confession is the inuention of man no where grounded on the worde of God and hath bene the occasion of muche mischiefe in tyme paste Confession of our sinnes to God and to suche as we haue offended the Scripture teacheth and commauÌ„deth but such Auricular and caryshe confession to be made vnto a Priest with all circumstances where when howe with whom howe often c. as the pope commaundeth is no where founde in Gods booke Notwithstandyng we freely permitte and suffer any man that will to go vnto a Godly learned and discrete minister of Gods worde either for doctrine councell or comfort not only in the tyme of Lent but at all tymes of the yeare For it is written The lyps of a Priest kepe knowledge and at hys mouth they shall require the law for he is the Aungell or Embassadour of the Lorde of Hostes Fyftenthly The name of satisfaction is abhorred and counted vnworthy the Christen profession I aunswere To God there is satisfaction â—or sinns but the death of Christ alone as Sainct Iohn saith he Christ is the satisfaction for our sinnes Hereto agreeth the saying of S. Paul God made Christ to be sinne that is a satisfactory sacrifice for sinne which knewe no sinne that we by his meanes should be that righteousnesse whiche before God is allowed God requireth of vs repentaunce fayth and amendement of lyfe when we haue gone astraye but to satisfie the iustice of God for those our sinnes we are not able though al righteousnesse of the whole worlde shoulde be offered vp to God of one man for one sinne that he had committed agaynst God in whose sight the starres are not pure nor the Aungels of heauen free from imperfection if they shoulde be compared with the purenesse and perfection of God Therefore to make satisfaction to GOD for oure sinnes Christe came downe tooke our frayle nature vpon hym dyed for our wickednesses and rose agayne for oure Iustification And thys hys satisfaction is counted oure satisfaction if we beleue in hym as it is written Be it knowen vnto you ye men and brethren that thorowe thys man CHRIST is preached vnto you the forgeuenesse of synnes and that by hym all that beleue are iustifyed from all thynges from the whiche ye coulde not be iustifyed by the lawe of Moses There is an other kynde of satisfaction that concerneth oure neyghboure whome we haue offended eyther in worde or in deede That satisfaction ought in this behalfe to be made no man that feared God denyeth Yea we playnly affirme that whosoeuer hath offeÌ„ded his neighbour and seketh not to be reconciled vnto him by makyng due satisfaction vnto him to the vttermost of his power whether it be in worde or in dede that person is farre from the true Christianitie If the offence be in worde sactisfactioÌ„ must be made in worde If it be in deede then must the satisfaction be made in dede lykewise after the example of Zachee whiche sayd If I haue done any man wrong I restore him foure folde Sixtenthly Free will is denyed to be in vs that we haue no power to do any good I aunswere Our libertie of well willing well doing was lost in AdaÌ„ in whoÌ„ as all we sinned so are al we iustly coÌ„deÌ„ned Before AdaÌ„s fal we had freewill both to will wel and to do well but since his fall all perished in vs that good was and all grewe vp that euill and wicked was as it is writteÌ„ All the imagination of mans heart is only euill euery day Againe the imaginatioÌ„ of mans heart is euill euen from hys youth Hereof doth it manifestly appeare what free will there is in vs to do good or to will good seing that all our imaginations and thoughtes of our heartes are euill and wicked at al tymes eueÌ„ froÌ„ our very youth as the Prophet saieth Leude is the heart of man and vnsearcheable Saint Paule also sayeth that of our selues we be not able somuch as to think a good thought And our Sauiour Christ sayeth Without me ye can doe nothyng Notwithstandyng this we saye that in naturall and humane thynges we haue a certayne choise of will as to eate this or that meate to put on thys or that garment to speake or to kepe silence c. yea and to sinne or to abstayne from the grosse actes of synne as murther adulterye fornication false witnesse bearyng and such lyke whiche notwithstaÌ„ding we muste acknowledge and confesse to be thâ— gift of God as Saint Paule sayeth What hast thou that thou hast not receaued Also Sainct Iames Euery good gift euery perfect gifte is from aboue and come down from the father of lightes But with our whole hearts to asseÌ„t and consent to the holy will of God to accomplyshe and performe the same with such perfection and puritye as the lawe requireth that lyeth not in our power neither can the streÌ„ghts of free will do any thing in this behalfe eyther to wil it or to do it For as Saint Paule saith It is God that worketh in vs both the wil and the deede The regenerate man in Christe hath only this will and this dede as Christ sayth If the Sonne make you free then are you free in deede The naturall man perceaueth not those thinges that belong to the spirite of God Not they whiche are borne of bloud or of the will of the flesh or of the will of man but they that are borne of God haue this freedome Where the spirite of the Lord is there is libertie saith the Apostle Seuententhly Prayer is called lyppe labour I answere Outward prayer pronounced with the lippes without the affectioÌ„ of the heart and consent of the mynde is not onely lyppe labour but also vayne labour not approued but reproued of the Lorde our God as Christ hym selfe witnesseth saying This people draweth nye vnto me with their mouth and honoureth me with their lippes howbeit their hearts are farre from me Uerelye they worshippe me in vayne And to the woman of Samaria he sayd thus The houre commeth and nowe is when the true worshippers shall worshyp the father in spirite and in truth For suche the father also requireth to worship him God is a
the second confirmed the hauing of Images in churches and did not only excommunicate the Emperoure for abolishing of images 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 wherin he condemned the Emperour for destroying Images and made a decree for the establyshement of them in churches In the yere c. 769. Plat. Pol. Pope Gregory the thyrd made a law y t Images shoulde not onelye be had in churches as lay meÌ„s bokes but y t they also shoulde be worshipped and had in greater reuerence than euer they were before that whosoeuer were of a contrary opinion he should be condemned for an heretike In the yeare c. 740. Sigis. Blond Plat. Sabel Here maye all men learne to iudge with what spirite these Romishe Byshops are led whiche notwithstanding call them selues moste holye fathers Christes vicares in earth Peters successors holye Churche the spouse of Christe that pillare of truthe whiche cannot erre Pope Gregory the fyrst as you hearde admitted Images into Churches as laye mens Calenders or bookes but by no meanes to be worshypped Whiche also is more than can be proued lawfull by the worde of God Notwithstandynge nowe commeth this most holy father Pope Gregory the third and he appointeth Images not only to be in Churches as lay mens bookes but also to be worshipped that is to saye to kneele vnto theÌ„ to sense them to garnish theÌ„ with costly vestures to set vp candles before theÌ„ to go pilgrimage vnto theÌ„ to pray before them and to geue theÌ„ suche honor as by no meanes is due either to stock or stone The wordes of Pope Gregory the first are these coÌ„cerning y t not worshipping of images writteÌ„ in a certein epistle vnto Serenus Bishop of Massilia which did not only take away Images out of the churches wheÌ„ he see the people worshyp theÌ„ but he also brake theÌ„ all on peces breÌ„t theÌ„ It was sayth he declared vnto vs that thou beholdiÌ„g certain worshippers of images diddest break also cast away the same images out of the church Verely we coÌ„meÌ„d thy zele that thou woldest haue no man to worship that is made with haÌ„ds but yet we think Note good reader y t this Pope doth not playnely affirme by the autority of Gods worde y t images ought not to be destroied but only bringeth forth his owne thinking we thinke sayth he that thou oughtest not to haue broken those images For the pycture vnto this ende is set vp in the churches that suche as be vnlearned should at the least by seyng and beholdyng those Images reade on the walles that they are not able to rede on bookes c. Lib. 7. Epist. 109. Both Epiphanius and S. Austen numbreth among heretikes a certayne woman called Marcella whiche worshipped the images of Iesus of Paule c. and offered incense vnto them Here doth Pope Gregory the first with the coÌ„sent of Epiphanius and S. Austen condemne the iudgement of Pope Gregory the thirde concerning the worshipping of Images Where is nowe the spirit of vnitie become wherof these holy Fathers bragge so greatly Pope Stephen the thirde decreed that Images shoulde not onely be had in Churches but that they also should be senced In the yeare of our Lord. 772. Sigeb Plat. Voâ—at Pope Leo the thirde Pope Iohn the seuenth Pope Adrian the first with other made also decrees for y e establishment of Images in Churches as witnesse Sabel Paulus Aemilius Sigeb Plat. Volat. Fasci Temp. Pope Paule the first bearing rule Pipine king of FrauÌ„ce caused a Councell to be asseÌ„bled and called together concerning the hauyng and worshipping of Images where many learned men were present among whom there was greate contencion some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images some after y e doctrine of gods word vtterly condemning both the hauing and worshipping of Images affirming that it is directly agaynste the worde of God in the Temples of the Christians to set vp Images whiche should be nothing els than stumblyng blockes vnto the rude and simple people and great prouocations vnto Idolatry Notwithstandyng the Papistes and supersticious Hipocrites did beare suche a route and rule in that Sinode that the matter was coÌ„cluded 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 exaÌ„ples of the primatiue Churche the iudgement of diuers godly learned men teach the coÌ„trary IoaÌ„ Laziard A certaine wicked woman Empressâ— of Greece called Iraene at the request of Pope Theodorus gathered together at the Citie Nice a swarme of Bishops to the number as they write of CCCL In the whyche Councell was also decreed that Images shoulde be had in Churches In tho yeare of oure Lorde 695. Blondus Plat. Eutropius Polid. Pantaleon c. But thys decreâ— lasted not longe For the Emperour Constantine the sixt her sonne seynge the greate abhomination that came by Images so sone as he came to rule brake that decree and made a strayght lawe agaynst the â—auynge of Images in places where Christen men come together to praye But the wycked woman hys Mother afterwarde thorowe the crafty councell of the blooâ—dy Papistes founde the meanes to apprehende her sonne to depryue hym of hys Empyre to put out hys eyes and to cast hym into prisoon where he most miserably dyed Oh vnnaturall Mother yea O vnnatural monsture Afterwarde thys dounghel of Idolatry and superstition set vp agayne her Idoles and mahomets But when Nicephorus came to the Empire he did not onely put her down caste her into prison where she by the ryghtuous iudgement of God most vilesy dyed accordynge to thys saying of our Sauioure Christ With what measure ye mette vnto other with the same shall it be mette to you agayne but he also destroied al her poppets suffryng no images to remayne in the temples whiche order all the Emperoures of Greece obserued euer after as hystoryes make mention except one Theodorus Lascaris whiche at a certayne councell holden at Lugdune agreed to the Byshop of Rome in admittyng Images But hys subiectes therefore depryued hym both of hys Empire and dignity Barthol Westmerus Certaine godly Ciuile lawes agaynste the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuerse godly learned men LEo the third Emperoure of Grece assembled together at Bizance three hundred thirtie godly learned Bishoppes whiche with one consent agreable to the worde of God decreed with the assent of the Emperour and of the nobilitie that al Images should be takeÌ„ out of churches and burnt openly Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images
of Aungels Martyrs virgins saints yea and of Christ and burnt them in the opeÌ„ market made a law that whosoeuer resisted his procedinges in this behalfe he should suffer death In the yeare of our Lord. 784 Blondus Eutropius Platin. Matth. Palmeâ—us c. Constantine the Emperour kept a couÌ„cell at Constantinople in the which were present a greate number of godly Bishops and other learned men where it was lykewyse decreed that Images should be cast out of Churches and by no meanes be suffred in such places as christen men resorte vnto for to praye vnto their Lorde God In the yere c. 739 Sigesb P. Aemilus Pantal. The noble and Godly Emperours Valens and Theodosius made a law that no man shoulde make or cause to bee made any Image of oure Sauioure Christ neyther by paynting nor by grauyng nor yet by any other waye but that wheresoeuer any such Image shoulde bee found it shoulde vtterlye bee taken awaye and destroyed And whosoeuer woulde attempte to doe contrarye to thys theyr acte they appoynted certayne greuous punyshementes to be executed vpon the transgressoures and breakers thereof as a lawe grounded both vpon the worde of God and vppon the decrees and constitutions of the most worthy aunciente Emperours and reuerende byshops Petrus Crinitus Lib. 9. de honestae disciplina Sabanus King of y e Bulgarians made also the lyke lawe in hys Realme for y e abolyshmente of Images oute of the Churches In the yeare of our Lorde 765. Sabell Mass. Pantal. Philip y e Emperour likewise made a straight lawe for the abolishyng of Images In the yeare of our Lorde 730. Sabel Paulus Diaconus The noble Emperoure Adrian commaunded y t there shuld be no Images set vp in temples or Churches Ioan. Laziardus Calcobertus King of England destroyed in hys Realme when he receaued the faith of Christ all the Idolls poppettes Maumettes and Images that he founde or coulde come by In the yeare of oure Lord. 640. Ioan. Laziard â–ª Vincentius Pope Gregory the fyrst after that he was appoynted Byshop of Rome coÌ„maunded that all the Idolles and Images of the Heathen should vtterlye be defaced theyr heades cutte of and theyr other members in all poyntes mangled and disgraced and so in fine destroyed that no occasion of Idolatry mighte afterwarde be geuen In the yeare of our Lorde 590. Ioan. Laziard Chronica Pope Constantine the second whom the seditious tirannicall and superstitious papistes did afterward violently depose cruelly thrust into a monastery as into a vyle and stincking prison and most vnmercifully put oute hys eyes commaunded that no Christian shuld worship any Image eyther of God or of any Saint or inuocate or call vpon the Uirgine Marye or any other saint in heauen with their prayers but worship God in spirite and truth and call vpoÌ„ his glorious name thorow Iesus Christ our alone Mediatour Aduocate and Intercessoure In the yere c. 769. Ioan. Laziard The Councel Agathense made a decree that there shoulde be no pictures in Churches and that no thyng should be painted on the walles of Churches that is honoured and worshipped In the yeare of oure Lorde 440. Libro Concil Durand The Councell Toletane the twelfth holden in Spayne made constitutions both agaynst Images and agaynst the worshippers of images In the yere c. 712. Chron. Concil The Councell Elibertine likewise holden in Spayne decreed that all pictures should be had out of churches and that nothyng that is honoured or worshipped shoulde be paynted on the church walles In the yeare c. 345. Isidorus Tom. 1. Concil The holy Byshop Epiphanius commyng into a churche to praye sawe a vayle there haÌ„ging wherin was paynted 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. Hieronymus Chron. Thys Epystle which the aforesaid holy and godly learned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung and Sainte Hierome translated into Latyn and the words are these in Englishe WHen we went forth together vnto the holye place whiche is called Bethel y t we shuld make there a collectioÌ„ for the poore accordyng to the custome of Christs Church came vnto a village which is called Anablatha and as I passed by sawe there a candle burning I demaunded what place it was And when I had learned that it was a Churche I entred into it for to praye where I found a vayle hanging on the dore of the same church dyed paynted and hauing an Image as it were of Christ or of some saint For I do not well remember whose Image it was Therefore when I sawe thys in the church of Christ contrary to the authority of the scriptures that the Image of a man did hang there I cutte it away and gaue rather couÌ„cell 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 matter and said If he wuld cutte it it wer conuenient that he shoulde geue an other vayle in the steade of the other Which thing wheÌ„ I heard I promised y t I would geue theÌ„ 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 vnto me froÌ„ 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 froÌ„ 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 that it is agaynst the holy scripture our religioÌ„ 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 theÌ„ Hereof maye we easely gather that S Hierome also and all the other godly Byshoppes whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe and of the Saintes are by no meanes to bee suffered in the Churches of the Christians For in the tyme of Saint Hierome and certayn yeres after him we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde that images should be placed in the temples of such as professe Christ. The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers that men maye learne to knowe God better by liuyng creatures whether they be
he is no perfect christiaÌ„ 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 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 Godmother when they were confyrmed and catechised In the yeare c 143. Ioannes Laziardus In the councell Meldense it was ordained y t bishops shuld be fasting wheÌ„ they confyrme children Lib. Concil Dist 5. de consecrat In a councel holdeÌ„ 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 before they be bishopped shuld be shriueÌ„ and come fasting to their byshoppyng Lib. Concil Guilielmus Durand Of Matrimonye POpe Euaristus made a law y t al priuye contracts of Matrimony y t wer made without y e consente of the parents shuld be of no force and y t the maÌ„ 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 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 Nicolas y e fyrst In the yere of our Lord. 87â— Quaest. 3. Cap. 1. Nostrates Laziard Pope Hormisda likewise strayghtly commaunded that the mariage of the Christians shoulde not bee celebrated in hocker mocker but openlye in the Church of Christ before the multitude In the yeare c. 514.30 Qu. 5. Cap. Nullus fidelis Ioan. Stella Pope Martine the fyrst ordayned y t the man and hys wife shuld not lye together before the priest had blessed theÌ„ and halowed their bed In the yeare c. 643. Chron. Pope Theodorus dyd inhibite fyrst of all 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. Pope Fabian made a decree y t no maÌ„ 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 kyndred vnto the seuenth degree In the yere c. 338. Cau 35. q. 3. Null Pol. Pant. This lawe was afterwards confyrmed by Gregory the fyrste But Pope Innocent the thirde disalowing the decrees both of Pope Iulius and of Pope Gregory renued the decree of Pope Fabian licensyng al men to marrye from the fourth degree vpward as it is specifyed in a decree that beginneth Non debet In the yeare c. 1215. Paul Phrig â—olidor Pantal. Pope Honorius the thirde ordayned that if any womaÌ„ 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 separated 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 solemniâ—ed in the tyme of Lente In the yeare c. 871. Grat. Chron. There is also a decree made in the councell Ilerdense that froÌ„ Septuagesime vnto the Octaues of Easter iii. wekes before the feast of S. Iohn Baptist otherwyse called Mydsomer again that from Aduente vnto Twelfâ—yde after Christmasse maryage in no condition maye be solemnised If any presume to marrye in those forbidden tymes 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 councell Laterane and commaunded y t al men women and children eueÌ„ 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 he shoulde be thrust into a monasterye to do penaunce al the tyme of his lyfe De. 5. Tit. 30. Cap. 13. Pope Gregorye also made a law that no confessour or ghostly father should bewraye any mans confession eyther by becke signe token worde or by any other meanes Dist. 6. de paenitentia Ca. Sacerdos Ansel. Ryd In the Greke Churche there was a certayne kynde of auricular confession vsed of such as should receaue the communion more than a thousand yeares paste Before they came to the Lordes Supper their manner was to goe vnto y e minister to learne of hym y e right vse of that holy mystery and how they might prepare theÌ„selues to come worthely vnto that holy and heauenly table Againe if any thing troubled their conscience to declare it to a godly learned minister and to aske his councell and aduise in redresse thereof as y â— maÌ„ner at this present is in diuerse places of Germanye where the Gospell is preached Under the cloke of thys auriculare confessioÌ„ much mischiefe was wrought in so muche it was proued y t a certayne Deacon dyd most shamefully abuse a noble citizens wife diuerse times when shee came vnto y e churche vnder this pretence eueÌ„ to be coÌ„fessed Which thing when Nectarius bishop of Constantinople perceaued 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 POpe Felix the fourthe did institute y t such as were in extremes like to die shuld be annoyled In the yere c. 525. Chronic. Volat. Polydor D Barns Pantal. Pope Innocent the fyrst ordayned also that y e sicke shuld be aÌ„noynted with oyle being afore consecrate of a bishop In the yere c. 404. Lib. Concil Petrus de natal Of praying for the dead POpe Pelagius the fyrst ordayned fyrste of all the funerall Exequies or Diriges wyth Masses of
hys harte when al his bloud was agone shed for our sakes And so by sacrament of Christening he is ful made Christes childe and he receaueth there parte of the passion of Christ and part of all the Sacraments and prayers that beene done in holye churche Also he receaueth parte of all good deedes y t beene done among all Christen people And if he holde mekely the couenaunt y t he maketh there to god he may be sure for to haue a dwelling place for euer in y e blysse of heauē But what tyme y t he trespasseth so agaynst the law of God y t he falleth into curse by sinne or y t he is worthye to be cursed of holy church then he is departed from God and al good works till he come to amendment And he is than deliuered againe to 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 nothing 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 departeth him from God y t is his father from holy church that is his mother Also as holy scripture or the lawe beareth witnesse Cursing is cleped the sweard of holy church For right as we seen y t the stroke of the sweard it sleaeth 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 withouten him all her workes bene dead euermore after but thei haue special grace of God for to amende hem here ere they passe oute of this world For as many Clerkes preuen at y e day of dumme would our lady S. Marye and S. Iohn Baptiste al saints y t bene in heauen knele down at once before y e blessed face of almightye 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 expresselich agaynste the holy Gospell where Christ sayth thus that he shall trulich geue to euery man and womā their ryghte there as he hath deserued here And if the day of dumme shall bee so harde to all thoe y t dyen in any deadly 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 almighty and for the saluation of your soules that ye vnderstand wel al these points And if any of you fele hym giltye in any of all y t he amende hym by sorow of hearte shrifte and penaunce and that betimes Fyrst and formest we denouncen accursed all that holy Churche falsely depriuen of any ryghte or profyt that it falleth to haue eyther by law written or elles by good custome whiche that hath bene holden and vsed of old time And in thys poynte fallen three manner of folke Fyrst all thoe y t stelen any Churchegoodes in what place so that they bee done to kepe or ells that stelen vnhalowed thyng oute of holye place or thynges that beene halowed oute of place vnhalowed And all thoe y t wittingly breaken or destroyen anye poynt of freedome that longeth to holy 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 accursed that purchasen writtes or letters 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 Byshop 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 churchyarde 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 procuren or mainteinen such dedes by coūsayle or strength Also all yilke bene accursed that drawen out any mā or woman in violence out of holy Church to haue succour and helpe or els out of any holy place that is halowed but and it be in certaine poyntes as the lawe geueth leaue or letten them to haue sustenaunce the while they bene there And also all thoe that for malice or wrath of person vicare or priest or of any other or for wrongfull couetise of himselfe withholden rightfull tythes offerings rentes or mortuaries frō her owne parishe Churche and by waye of couetyse falselyche agayne takynge to God the worsse and to himself the better or els turne him into an other vse than him oweth or done him in other place after their owne will so 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 holy church For all Christen mē womē ben hard bound vpō pain of deadly sin not onlich by the ordinaūce of mā but both in the olde lawe and also in the newe lawe for to paye truliche to God and holy church the tithe part of al maner encrease that they winnē trulich by the grace of god both with her trauel and also with her craftes what so they be truliche gotten Also the tith part of al manner fishes and foules beasts both wild tame And al maner of frutes that growen out of the earth Also all that wittingly or wilfully tithen falsly that is to say that geuē not to god and to holy church the tēth part
of euery winning lefully wonnen in merchaundise or in any other craftes withdrawen onely the expense and the costage that nedefully must be made about the thing wherof the winning is getten not tithing the winning of one marchaundise with the losse of another And al tho that of the fruits of y e erth or of beast or any thing that neweth in the yeare geuē not y e tith wholy withouten any costage Al those that falsly tythen taken to God the worse and holden the better to her owne profyte agaynste the ordinaunce of Boniface sometyme the Archebyshop of Cantorburye by the whiche ordinaunce thorowe oute the prouince of Cantorburye should be one manner axing of tythes in thys manner wise Of all manner of frutes of earbis of gardins w touten any manner of coste abating of haye where euer it groweth in greate medes or in smal as ofte as it neweth Of newing of all manner of beastial of calfe or of lambe fro seuen vpwarde in the tenthe and fro six downewarde for euerich of hem an halfe penye but if the person or vicarye will abyde till another yeare and tell thilke that leuen and take the other beaste that followeth Of wulle y t is woxen of fellis fro purification of our Lady Of milke al the while y t it dureth as wel in winter as in sōmer but if they will do gree therefore to the person or to the vicary for the profyte of holy Church Of fyshing of fouling of veneson of been of all other good ryghtfully wonnen y ◠newen by 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 shulen tythen of y e they getten but if they wulle geue any certaine therfore to holy Churche at the persons or vicaries wil. Also of foules of calues of pigges of gees of hennes of flax of hempe of corne and of all y t neweth by the yeare Also of shriding of trees and of al māner of vnderwoode woxing or hewed Also men of holy church mowen curse by name hem that wolen not paye her tythes as it is written in many places of the lawe of holy Churche Also all thoe bene accursed by al holy Churche that breaken or disturben the peace the vnitie first of the kyng and afterward of the realme by power or by counsaile by worde or by deede or els by any other manner to caste or imagine his death or any other traitorie to him or to the realme And al tho that falsly withholden his heritage or any other right that hym oweth lawfully to haue Also all thoe that geuen mede or els taken any manner gyftes for to let or distrouble the pees for to procure and make strife and debate among Christen people where loue and charitie shoulde be in anye degree eyther more or lesse Also all thoe that falsen or counterfeyten the Popes Bulles or his sealis or anye other seal autentike And all y e wittingly vsen suche false letters purchased or coūterfeted And al thoe y t falsen 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 falslishe forsweren thē vpon the holydom and yet knowen well that it is false when they begin to sweare namelishe in questes or in assisies or in any other false causes And all thilke that hiren such men or maken to be hired or procuren or mainteinen thereto or teachen hem thereto by worde or by dede for to make a man lese hys good And all that letten true cause or lawfull matrimonye or heritage or any testamente to be discussed and ordayned And all thoe that for hate or for winning maken men lesen her cattell maliciously before any domesman in willing of vengeaunce And all that purchasen writtes to outlawe anye man vnwittingly in another shire than he wonith in all that pursuen such writs or procuren therto or geuen counseile consent helpe or fauoure or ells haue firme or stable suche writtes in her name purchased In selfe doing or cōsenting they fallen into the greate curse Also all false aduocates that allegen any false exceptions or quarells in cause of matrimonye and al y t letten rightly Matrimony And al thilke procuratours or aduocates or other men of lawe of holy church y e which in plee of Matrimony or any other cause maken exception or delayes wittingly w t aduisement for to destroye let or tary a true cause y t it may not be holpe discussed ended after the right processe and course of lawe And all that maken priuilich wedolck in church or in chappel withouten banes axing lawfullich and solempnlich agaenst forbidding of holy church And all thoe that for winning of frendship or for kindred or for loue entermedle with such prety wedlocke And all thoe that for wrathe or hate or mede or any other encheson falsely doe slaunderen or diffamen any man or womā so y t they bene brought oute of her good fame into wicked name or make hem to lose her worldly goodes wherefore they han nede to purge hem by y t law And al thoe y t stelen or distreine or falselich withholdē charteries or testamentes y t longen to other men wherfore they lesen her heritage 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 maken hem that beene accursed after fortye dayes to do hem to prison and thoe that procuren her deliueraūce vnrightfulliche before they be buxum to holy churche Also leude men that entermedle with offeryngs in churches or chappels agenst the wil and the leue of him y t it
sinnes or ells y t their damnation may be the more tollerable Ibidem The dead which are in purgatorye knowe the suffrages that are done for them .iiii. manner of wayes Fyrst by diuine reuelations that is to say wheÌ„ God doth shewe it vnto them Secondly by the manifestation or shewing of the good Aungells For the Aungells which are here alway with vs consider all our actes and deedes maye as a man would say in a trise go downe vnto them tel them out of hand Thirdly by 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 maruelously 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 purgatorye which haue not yet the fruition and sight of God knowe not but euen so much as is permitted vnto them to know by any of the aforesaid wayes But the deade that are maruelouslye good 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 â–ª That is to say What is it y t thei know not which set him that seeth al thinges Ibidem Geue the glorye to God alone ¶ Imprinted at London by Iohn Daye dwelling ouer Aldersgate beneath saint Martins September 30. ¶ Cum priuilegio Regiae Maiestatis per septennium 1. Cor. 1. Ioan. 7. Iac. 2. Iere. 44. Nume 21. Numer 11. Exod. 16. 3. Reg. 17 Iac. 5. 3. Re. 18 â–ª ☜ Luc. 23. Ioan. 18. Ioan. 11. Ioan. 12. Mathe. 10. Act. 16. Act. 21. Psal. 1â—4 The holye Scripture Ioan. 10. Ioan. 8. Ioan. 18. Ephe. 2. ☜ Rom. 10. Custome Ioan. 14. ☜ Ioan. 15. Mathe. 17. Esay 29. Math. 25. Leuit. 18. Exod. 23. Leuit. 18 ☞ Doctors of the church Psal. 115 Rom. 13. Tract dâ— viâ—gini Homil. i. in Ierem. In com ad Titum In Epist. ad Rom. Note Fathers Rom. 14. ☜ 1. Timo. 1. Ioan. 9. Ioan. 3. Math. 13. Math. 16. Mathe. 7 â–ª Math. 21. ☜ Math. 17 Ioan. 10. zachar 1 â–ª Ezech. 20 Note ☞ Ad caecil Lib. 2. Epist. 3. Councels Math. 18. Math. 28. ☜ Psal. 26. Esay 30. Esay 10. In serm de lapsis Psal. 119. In cap. ad Gal. cap. 5. ☞ Dâ— elect cap. Significasti In Gal. cap. 5. The multitude Math. 7. Math. 20 Rom. 10 Exod. 12. 3. Reg. 18 3. Re. 22. Math. 2. Luc. 2. â— Cor. 1. Ioan. 7. Math. 13. Leuit. 14 Math. 2â— Act. 4. Congregatio regentium nâ— Act. 7. Psal. 44 Ex tripart Hist. Lib. 2. cap. 13. Dist. 13. cap Nicena Heb. 13. ☞ Luc. 12. The difference of orders and doctrines Christ alone is head of hys Churche Mathe. 26. 1. Cor. 11. Publique prayer in the motheâ— tounge 1. Cor. â—4 Ceremonies Math. 25. Ioan. 4. Purgatory â— â–ª Ioan. 1 â–ª The sacrifice of the Masse no sacrifice for sinne but the death of Christe alone Rom. 6. Heb. 9. InuocatioÌ„ and Intercession of Sainctes Psal. 50. 1. Timo. 2. 1. Ioan. 1. Rom. 8. Ioan. 16 â–ª Transsubstantiation 1. Cor. â— â–ª Mathe. 26. The sacrament ☞ Ephe. 5. Leuit. 21. Ezech. 44 â—The mariage of Priestes ☞ â— Timo. 4. 1. Cor. 7. Heb. 13. Uowes Eccle. 5. Rom. 14 The vowe of pouertie Gene. 3. The vowe of obedieÌ„ce Rom. 13 The vowe of chastitie Math. 19. Sap. 8. Fastynge dayes ☞ â— Timo. 4. Titus 1 Act. 10. ☞ Luc. 21. Iustification â—bac 2. Rom. 3. Gala. 2. ☜ Rom. 8. Fayth Gala. 5. Loue. 1. Timo. 1 â–ª Psal. 1. ☜ Psal. 52. Gala. 2. Math. 12 â–ª Auriculare confession Malach. 2 Satisfaction 1. Ioan. 2. 2. Cor. 5 â–ª ☜ Act. 13. Satisfacâ—â—on to our neyghbour Luc. 19. Free will Rom. 4 Ephe. 2. Gene. 6. Gene. 8. Iere. 17. 2. Cor. 3 Ioan. 15. Note 1. Cor. 4 Iac. 1. ☜ Phil. 3. Ioan. 8. 1. Cor. 2. Ioan. â— 2. Cor. 3. Prayer Math. 1â— Ioan. 14. Note Psal. 34. 1. Cor. 14 ☞ Holy days Mark 2. ☞ Colos. 2. Gala. 14. Colos. 2 Math. 7. Act. 3. Math. 15. Esay 29. Math. 17. Mark 7. Deut. 12 Deut. 4. The causes of the dedicatioÌ„ of this booke knowledge Zeale Math. 5. Titus 1 Doctrine Math. 25. Life Iac. 1. 1. Pet. 5. Titus 1 1. Timo. 3. Hospitality Esay 58. 1. Timo. 4. Titus 1 Malach. 3 Gala. 6. Ioan. 21. Benefites Luc. 1. Ioan. 14 The beginning of the Popes primacie Epist. lib. 4. Epist. 32.33.34 capi 76.77.78 Pope 〈◊〉 head of the Emperors making Phocas the Emperor The tiraÌ„ny of Phocas The death of Phocas Pope Christes vicare and Peters successour The bishop of Rome only Pope The church of Rome heade of all churches A famous notable lye The Pope is become a playne Lucifer S. Peters patrimony O terrificuÌ„ fulmen The Papistes are impudent liars ☜ Note wel y e propertie of the papists Richesse poysoned y e church of Rome ☜ An other lie of the Papistes concerning the councâ—â—l of Nice Note In the couÌ„cell of Carthage no Scripture coulde bee founde to proue the Popes primacie The falsehoode of the Papistes The Godly auncient councells attribute no more authoritie to the bishop of Rome than to any other Byshop Traâ—â— de simplicitate Prelat Epi. lib. 4. cap. 76.78 â–ª What wil the papists saye here to S. Gregorye Note well The primacye of the Bishop of Rome is but a newe inueÌ„tion The see of Rome iudge of all but may be iudged of none Appellations to Rome The popes statutes ar of necessitie to be obserued The Popes lawes equal with the word of God No man may dissent from the church of Rome A substantiall reaâ—on and a wise Generall councels obedient to the Pope No man may loue whome the Pope hateth Note this reason All temporall rulers subiect to the Pope AppellatioÌ„ to Rome All mens iudgemeÌ„ts muste geue place to the decrees of the Pope Note well â–ª Note thys aunswere The Lucifer like prid of Pope Boniface Scripture wel applied Popes fete kâ—ssed and honoured O Lucifer The Pope may set vp and pâ—ucke downe princes at hys pleasure A charitable act of so holy a father Kings lackies slaues to the Pope An holy father charitable acts A pointe of knauerye No othe may be required of the Pope The Pope a sower of sedition The Luciferlik pride of the pope Rom. xiii Pope Lord of y e world Pope caried on mens shoulders ☞ Austen the Monk corruptoure of the ChristeÌ„ fayth in England Note thys This decre was not euil Austen a bloudy Monke ☜ This decre agreeth not with the order of the auncient Churche of Christ. Here â—aâ—â—men are admitted to the election of the pope No Pope 〈◊〉 â— full without the admission of the Emperour The Emperour barred froÌ„ the election or admissioÌ„ of the